,,fourteenth ,,annual ,,report ,,of ,,the ,,bureau ,,of ,,ethnology ,,to ,,the ,,secretary ,,of ,,the ,,smithsonian ,,institution #ahib-ic ,,by ,j4 ,w4 ,,powell ,,director ,,part #b ,illustration ,,washington ,,government ,,printing ,,office #ahif ,,the ,,ghost-,,dance ,,religion ,,and ,,the ,,sioux ,,outbreak ,,of #ahij ,,by ,,james ,,mooney ,say1 shall not ,i at last attain ,some height1 from whence the ,past is clear1 ,in whose immortal atmosphere ,i shall behold my dead again8 ,bayard ,taylor4 ,for the fires grow cold and the dances fail1 ,and the songs in their echoes die2 ,and what have we left but the graves beneath1 ,and1 above1 the waiting sky8 ,the ,song of the ,ancient ,people4 ,my ,father1 have pity on me6 ,i have nothing to eat1 ,i am dying of thirst-- ,everything is gone6 ,arapaho ,ghost ,song4 ,,contents ,page ,introduction #fec ,the narrative #feg ,chapter ,i--,paradise lost #feg ,,ii--,the ,delaware prophet and ,pontiac #ffb ,,iii--,tenskwatawa the ,shawano prophet #fgj ,,iv--,tecumtha and ,tippecanoe #fha ,v--,knakk and minor prophets #fib ,knakk #fib ,pathsk #gjj ,tvibo #gja ,nakai-doklni #gjd ,the ,potawatomi prophet #gje ,cheez-tah-paezh the ,sword-bearer #gjf ,,vi--,the ,smohalla religion of the ,columbia region #gjh ,smohalla #gjh ,joseph and the ,nez ,perc war #gaa ,,vii--,smohalla and his doctrine #gaf ,,viii--,the ,shakers of ,puget sound #gdf ,,ix--,wovoka the messiah #gfd ,x--,the doctrine of the ,ghost dance #ggg ,appendix3 ,the ,mormons and the ,indians #gib ,porcupine's account of the messiah #gic ,the ,ghost dance among the ,sioux #gif ,selwyn's interview with ,kuwapi #gih ,,xi--,the ,ghost dance west of the ,rockies #hjb ,,xii--,the ,ghost dance east of the ,rockies--among the ,sioux #haf ,appendix3 ,causes of the outbreak #hbi ,commissioner ,morgan's statement #hbi ,ex-,agent ,mc,gillycuddy's statement #hca ,statement of ,general ,miles #hcc ,report of ,captain ,hurst #hcf ,statement of ,american ,horse #hci ,statement of ,bishop ,hare #hdj ,,xiii--,the ,sioux outbreak--,sitting ,bull and ,wounded ,knee #hdc ,appendix3 ,the ,indian story of ,wounded ,knee #hhd ,,xiv--,close of the outbreak--,the ,ghost dance in the south #hhg ,,xv--,the ceremony of the ,ghost dance #iae ,among the northern ,cheyenne #iae ,among the ,sioux #iae ,song rehearsals #iah ,preparations for the dance #iah ,giving the feather #iai ,the painting of the dancers #iai ,the ceremony #ibj ,the crow dance #iba ,the hypnotic process #ibb ,the area covered by the dance #ibf ,present condition of the dance #ibg ,,xvi--,parallels in other systems #ibh ,the ,biblical period #ibh ,mohammedanism #icj ,joan of ,arc #icb ,dance of ,saint ,john #ice ,the ,flagellants #ice ,ranters1 ,quakers1 and ,fifth-,monarchy men #icf ,french prophets #ich ,jumpers #ici ,methodists #ici ,shakers #ida ,kentucky revival #idb ,adventists #idd ,other parallels #ide ,beekmanites #ide ,patterson and ,brown's mission #idf ,wilderness worshipers #idf ,heavenly recruits #idg ,appendix3 ,hypnotism and the dance among the ,dervishes #idh ,the songs #iec ,introductory #iec ,the ,arapaho #iec ,tribal synonymy #iec ,tribal signs #ied ,sketch of the tribe #ied ,songs of the ,arapaho #ieh #a4 ,opening song3 ,eyehe6 nnisana--,o1 my children6 #ieh #b4 ,sicha heitawunina--,the sacred pipe tells me #iei #c4 ,ateb tiwunnu--,when at first ,i liked the whites #ifa #d4 ,abnihi--,my partner #ifb #e4 ,a-nisnaahu--,my father #ifb #f4 ,eyehe6 ,wnayuuhu--,eyehe6--,they are new #ifc #g4 ,hishihi--,my partner6 ,my partner #ifd #h4 -naninibinsi wakuna--,the wind makes the head-feathers sing #ife #i4 ,he6 ,nneth bishiqaw--,when ,i met him approaching #ife #aj4 ,hnanawunnu--,i take pity on those #iff #aa4 ,a-niqu wawannibtia--,father1 now ,i am singing it #iff #ab4 ,hayana-usiya--,how bright is the moonlight6 #iff #ac4 ,hati nibt--,the cottonwood song #ifg #ad4 ,eyehe6 ,aniesana--,the young ,thunderbirds #ifh #ae4 ,ahesnanini nyaqtihi--,our father1 the ,whirlwind #igj #af4 ,ahesnanini nyaqti--,our father1 the ,whirlwind #igj #ag4 ,ninaniahuna--,i circle around #igj #ah4 ,hanahawunn bninina--,the ,hanahawunn gave it to me #iga #ai4 ,atebe tana-iseti--,when first our father came #iga #bj4 ,a-ninthhinanina--,my father did not recognize me #igb #ba4 ,ni-athu-a-u haknithi--,the whites are crazy #igb #bb4 ,nahata bitaawu--,the earth is about to move #igc #bc4 ,ahesnanini chiqahwa---,i am looking at my father #igc #bd4 ,hanakei--,the rock #igc #be4 ,wawanadandi--,i am about to hum #igd #bf4 ,a-teb diintitanig--,at the beginning of existence #ige #bg4 ,tahunanniahuna--,it is ,i who make the thunder #igf #bh4 ,aniqu nechawunani--,father1 have pity on me #igg #bi4 ,a-ninihaniahuna--,i fly around yellow #igg #cj4 ,nihanatayecheti--,the yellow hide #igh #ca4 ,a-bthinahu--,the cedar tree #igh #cb4 ,wawa nnannakuti--,now ,i am waving an eagle feather #igi #cc4 ,a-niqanaga--,there is a solitary bull #ihj #cd4 ,a-nthibiwhan--,the place where crying begins #iha #ce4 ,thiya henaw--,when ,i see the thiya #iha #cf4 ,a-huhu hagenistiti--,the crow is making a road #ihb #cg4 ,bitaawu huhu--,the crow brought the earth #ihc #ch4 ,nininitubina huhu 7,i7--,the crow has called me #ihc #ci4 ,nnannaatnina huhu 7,i7--,the crow is circling above me #ihd #dj4 ,iyu hthbnawa--,here it is1 ,i hand it to you #ihd #da4 ,hanahi yagaahina--,little boy1 the coyote gun #ihd #db4 ,hesna nanahathahi--,the father showed me #ihe #dc4 ,nnisatquthi ,chnachichibiha--,the seven venerable priests #ihf #dd4 ,nnisatqi ,chnchichibiha--,the seven venerable priests #iij #de4 ,nnannaatanina huhu 7,,ii7 #iij #df4 ,natnuya chbinh--,the pemmican that ,i am using #iia #dg4 ,hnawa hnitaqunani--,i know1 in the pitfall #iia #dh4 ,bhinninat nitabna--,i hear everything #iic #di4 ,a-bqati hnichbihinna--,with the wheel ,i am gambling #iid #ej4 ,anisakuana--,i am watching #iie #ea4 ,nich ithetihi--7,there7 is a good river #iie #eb4 ,nininitubina huhu 7,,ii7 #iif #ec4 ,anihya atanitnunawa--,i use the yellow 7paint7 #iig #ed4 ,ninaniahutawa bitaawu--,i am flying about the earth #iig #ee4 ,initata-usna--,stand ready #iih #ef4 ,wawthbi--,i have given you magpie feathers #iih #eg4 ,aniqa htabinuhunina--,my father1 ,i am poor #iii #eh4 ,nnisataquthi huna--,the seven crows #iii #ei4 ,ahun hesnann--,there is our father #ajjj #fj4 ,gaawahu--,the ball1 the ball #ajjj #fa4 ,ahu nihigahu--,the ,crow is running #ajjj #fb4 ,yath-yna--,he put me in five places #ajja #fc4 ,ninaqawa chibti--,i am going around the sweat-house #ajja #fd4 ,hisehi--,my comrade #ajjb #fe4 ,natuwanisa--,my top1 my top #ajje #ff4 ,henganawanen--,when we dance until daylight #ajjf #fg4 ,ninninatinakunina--,i wear the morning star #ajjf #fh4 ,a-nena tabinina--,my mother gave it to me #ajjg #fi4 ,yhhih--,gambling song 7,paiute gambling songs7 #ajjh #gj4 ,niqa-huhu--,my father1 my father #ajaj #ga4 ,ahunawuhu--,with red paint #ajaj #gb4 ,aniqa nagaqu--,father1 the ,morning ,star #ajaj #gc4 ,ahuyu hthina--,closing song #ajaa ,arapaho glossary #ajab ,the ,cheyenne #ajbc ,tribal synonymy #ajbc ,tribal sign #ajbd ,sketch of the tribe #ajbd ,songs of the ,cheyenne #ajbh #a4 ,ot nnisnsists--,well1 my children #ajbh #b4 ,ehn eshoini--,our father has come #ajbh #c4 ,nnisonsstsihi--,my children #ajbi #d4 ,nseenehe eheyowomi--,i waded into the yellow river #ajcj #e4 ,wosiv---,the mountain is circling #ajcj #f4 ,niha-ihihi--,my father1 ,i come #ajca #g4 ,hiawuhi--,we have put the devil aside #ajca #h4 ,niha eyehe6--,my father1 my father #ajca #i4 minqi--,my comrade #ajcb #aj4 ,hestutuai--,the buffalo head #ajcb #aa4 ,nmiots--,i am coming in sight #ajcd #ab4 ,agachihi--,the crow is circling #ajcd #ac4 ,nnisensstse--,my children1 ,i am now humming #ajcd #ad4 ,ogoch eheeye6--,the crow1 the crow #ajce #ae4 ,tssosoyotstoho--,while ,i was going about #ajce #af4 ,niha eyeheeyeye6--,my father1 my father #ajcf #ag4 ,agach eheeye6--,the crow1 the crow #ajcg #ah4 ,nnisonsstsi heeye6--,my children1 my children #ajcg #ai4 ,aguga-ihi--,the crow woman #ajch ,cheyenne glossary #ajci ,the ,comanche #ajdc ,tribal synonymy #ajdc ,tribal sign #ajdc ,sketch of the tribe #ajdc ,songs of the ,comanche #ajdf #a4 ,heyohn heyo #ajdf #b4 ,yahiynivahu #ajdg #c4 ,yanitsinihawana #ajdg #d4 ,nininituwina #ajdg ,the ,paiute1 ,washo1 and ,pit ,river tribes #ajdh ,paiute tribal synonymy #ajdh ,sketch of the ,paiute #ajdh ,characteristics #ajdh ,genesis myth #ajej ,the ,washo #ajea ,the ,pit ,river ,indians #ajeb ,songs of the ,paiute #ajeb #a4 ,nv ka rorni--,the snow lies there #ajeb #b4 ,dna gayon--,a slender antelope #ajec #c4 ,do tmbi--,the black rock #ajec #d4 ,ps wnoghn--,the wind stirs the willows #ajec #e4 ,pgnv--,fog6 ,fog6 #ajed #f4 ,wmbndomn--,the whirlwind #ajed #g4 ,kosi wmbindom--,there is dust from the whirlwind #ajed #h4 ,dombina sowina--,the rocks are ringing #ajee #i4 ,sng- royonji--,the cottonwoods are growing tall #ajee ,paiute glossary #ajef ,the ,sioux #ajeg ,tribal synonymy #ajeg ,tribal sign #ajeg ,sketch of the tribe #ajeh ,songs of the ,sioux #ajfa #a4 ,opening song3 ,ate heye eyayo--,the father says so #ajfa #b4 ,michnkshi nape--,my son1 let me grasp your hand #ajfa #c4 ,he tuwecha he--,who think you comes there8 #ajfd #d4 ,wanaya maniye--,now he is walking #ajfd #e4 ,lechel miyoqa-kte--,this is to be my work #ajfe #f4 ,michinkshiyi tewaqila che--,i love my children #ajfe #g4 ,mila ki hiyumichichiyana--,give me my knife #ajfe #h4 ,le heyahe--,this one says #ajfh #i4 ,niyate-ye heuwe--,it is your father coming #ajfh #aj4 ,miyoqa ki walaki--,you see what ,i can do #ajfh #aa4 ,michnkshi mitawaye--,it is my own child #ajfi #ab4 ,ate he u-we--,there is the father coming #ajfi #ac4 ,wasna wati-kta--,i shall eat pemmican #ajfi #ad4 ,ate lena maqu-we--,the father gave us these #ajfi #ae4 ,ina hekuwo--,mother1 come home #ajgj #af4 ,wana wanasapi-kta--,now they are about to chase the buffalo #ajgj #ag4 ,he6 kiiyaka agali-ye--,he6 ,they have come back racing #ajga #ah4 ,mye wamayaka-yo6--,look at me6 #ajga #ai4 ,maka sitomaniya--,the whole world is coming #ajgb #bj4 ,lena waka--,these sacred things #ajgb #ba4 ,miyoqa ki chichu-che--,i have given you my strength #ajgb #bb4 ,michnkshi takena--,my child1 come this way #ajgc #bc4 ,wana wichshka--,now set up the tipi #ajgc #bd4 ,ate michuye--,father1 give them to me #ajgd #be4 ,hapa wechaghe--,i made moccasins for him #ajgd #bf4 ,wakaya iyaki-kte--,the holy 7hoop7 shall run #ajge ,sioux glossary #ajge ,the ,kiowa and ,kiowa ,apache #ajgh ,kiowa tribal synonymy #ajgh ,kiowa tribal sign #ajgh ,sketch of the ,kiowa #ajgh ,the ,kiowa ,apache #ajha ,songs of the ,kiowa #ajha #a4 ,data-i sodate--,the father will descend #ajha #b4 ,dakiago 7m7 zntehedal--,the spirit army is approaching #ajhb #c4 ,guato dga--,i scream because ,i am a bird #ajhb #d4 ,data-i nyhongamo--,the father shows me the road #ajhc #e4 ,dakia batey--,the spirit 7,god7 is approaching #ajhc #f4 ,nadag kana--,because ,i am poor #ajhd #g4 ,zebt-gga igunpa-ima--,he makes me dance with arrows #ajhd #h4 ,beta6 ,tongy-guadl--,red ,tail has been sent #ajhe #i4 ,data-i nkagona--,my father has much pity for us #ajhe #aj4 ,data-i ikathedal--,my father has had pity on me #ajhe #aa4 ,dakiago hohedal--,the spirit host is advancing #ajhf #ab4 ,ehyui degita--,i am mashing the berries #ajhg #ac4 ,gomgy-daga--,that wind shakes my tipi #ajhg #ad4 ,dakia dakathedal--,god has had pity on us #ajhg #ae4 ,anso gytto--,i shall cut off his feet #ajhh ,kiowa glossary #ajhh ,the ,caddo and associated tribes #ajib ,caddo tribal synonymy #ajib ,caddo tribal sign #ajib ,sketch of the ,caddo #ajib ,the ,wichita1 ,kichai1 and ,delaware #ajie ,songs of the ,caddo #ajif #a4 ,hayo taia --,our father dwells above #ajif #b4 ,wnti hayano diwitia--,all our people are going up #ajif #c4 ,nna tsiya--,i have come #ajig #d4 ,natsiwaya--,i am coming #ajig #e4 ,na-iye ino ganiost--,my sister above #ajig #f4 ,naa hayo hawano--,our father above 7has7 paint #ajih #g4 ,wnti hayano kakana--,all the people cried #ajih #h4 ,nawi ina--,we have our mother below #ajih #i4 ,ni ika naa--,our grandmother and our father above #ajii #aj4 ,hina hanatobina--,the eagle feather headdress #ajii #aa4 ,na aa owita--,the father comes from above #ajii #ab4 ,na iwi owita--,see6 the eagle comes #aajj #ac4 ,anana hananito--,the feather has come back #aaja #ad4 ,na iwi hanaa--,there is an eagle above #aaja #ae4 ,wit ,hasini--,come on1 ,caddo #aaja ,caddo glossary #aajb ,authorities cited #aajd ,,illustrations ,page ,plate ,,lxxxv4 ,map of the ,indian reservations of the ,united ,states showing the approximate area of the ,ghost dance #fec ,,lxxxvi4 ,the prayer-stick #fih ,,lxxxvii4 ,chief ,joseph #gab ,,lxxxviii4 ,map showing the distribution of the tribes of the upper ,columbia #gaf ,,lxxxix4 ,smohalla and his priests #gba ,,xc4 ,smohalla church on ,yakima reservation #gbc ,,xci4 ,interior of ,smohalla church #gbg ,,xcii4 ,winter view in ,mason valley showing snow-covered sagebrush #gfi ,,xciii4 ,sioux ghost shirts from ,wounded ,knee battlefield #ghi ,,xciv4 ,sioux sweat-house and sacrifice pole #hbc ,,xcv4 ,map of the country embraced in the campaign against the ,sioux #hej ,,xcvi4 ,map of ,standing ,rock agency and vicinity #hee ,,xcvii4 ,map of ,wounded ,knee battlefield #hfi ,,xcviii4 ,after the battle #hgc ,,xcix4 ,battlefield of ,wounded ,knee #hge ,c4 ,burying the dead #hgg ,,ci4 ,grave of the dead at ,wounded ,knee #hgi ,,cii4 ,battlefield after the blizzard #hha ,,ciii4 ,arapaho ghost shirt1 showing coloring #hie ,,civ4 ,arapaho ghost shirt--reverse #hig ,,cv4 ,black ,coyote #hih ,,cvi4 ,biki1 the ,kiowa dreamer #ijh ,,cvii4 ,biki's vision #iaj ,,cviii4 ,kiowa summer shelter #iac ,,cix4 ,the ,ghost dance 7buckskin painting7 #iae ,,cx4 ,sacred objects from the ,sioux ,ghost dance #iaf ,,cxi4 ,sacred objects from the ,sioux ,ghost dance #iah ,,cxii4 ,the ,ghost dance--small circle #iba ,,cxiii4 ,the ,ghost dance--larger circle #ibc ,,cxiv4 ,the ,ghost dance--large circle #ibe ,,cxv4 ,the ,ghost dance--praying #ibg ,,cxvi4 ,the ,ghost dance--inspiration #ibi ,,cxvii4 ,the ,ghost dance--rigid #ica ,,cxviii4 ,the ,ghost dance--unconscious #icc ,,cxix4 ,the crow dance #ice ,,cxx4 ,arapaho bed #ifb ,,cxxi4 ,the sweat-lodge3 ,kiowa camp on the ,washita #iha ,,cxxii4 ,dog-soldier insignia #ihh ,figure #ef4 ,tenskwatawa the ,shawano prophet1 #ahjh and #ahca #fgj #eg4 ,greenville treaty medal #fga #eh4 ,tecumtha #fhb #ei4 ,harrison treaty pipe #fhh #fj4 ,knakk the ,kickapoo prophet #fic #fa4 ,knakk's heaven #fid #fb4 ,onsawkie #fih #fc4 ,nakai-doklni's dance-wheel #gjd #fd4 ,smohalla's flag #gbf #fe4 ,charles ,ike1 ,smohalla interpreter #gbh #ff4 ,diagram showing arrangement of worshipers at ,smohalla service #gbi #fg4 ,john ,slocum and ,louis ,yowaluch #gdf #fh4 ,shaker church at ,mud bay #geh #fi4 ,wovoka #gfd #gj4 ,navaho ,indians #haj #ga4 ,vista in the ,hopi pueblo of ,walpi #hab #gb4 ,a ,sioux warrior--,weasel ,bear #hdd #gc4 ,red ,cloud #hdf #gd4 ,short ,bull #hea #ge4 ,kicking ,bear #hec #gf4 ,red ,tomahawk #hef #gg4 ,sitting ,bull the ,sioux medicine-man #heh #gh4 ,sketch of the country of the ,sitting ,bull fight1 ,december #ae1 #ahij #hei #gi4 ,survivors of ,wounded ,knee--,blue ,whirlwind and children #hgg #hj4 ,survivors of ,wounded ,knee--,marguerite ,zitkala-noni #hgh #ha4 ,survivors of ,wounded ,knee--,jennie ,sword #hgi #hb4 ,survivors of ,wounded ,knee--,herbert ,zitkalazi #hhj #hc4 ,sitting ,bull the ,arapaho apostle #hif #hd4 ,two ,kiowa prophecies 7from a ,kiowa calendar7 #ijg #he4 ,poor ,buffalo #ijh #hf4 ,sitting ,bull comes down 7from a ,kiowa calendar7 #iji #hg4 piata #iab #hh4 ,arapaho tipi and windbreak #ieg #hi4 ,bed of the prairie tribes #ifc #ij4 ,shinny stick and ball #ifd #ia4 ,wakuna or head-feathers #ifd #ib4 ,the ,thunderbird #ifi #ic4 ,hummer and bull-roarer #igd #id4 ,dog-soldier insignia--rattle and quirt #ihg #ie4 ,diagram of awl game #ajjb #if4 ,sticks used in awl game #ajjc #ig4 ,trump sticks used in awl game #ajjc #ih4 ,baskets used in dice game #ajjd #ii4 ,dice used in dice game #ajje #ajj4 ,cheyenne camping circle #ajbf #aja4 ,paiute wikiup #ajdi #ajb4 ,native drawings of ,ghost dance--,a1 ,comanche2 ,b1 ,sioux #ajfj #ajc4 ,jerking beef #ajff #ajd4 ,kiowa camping circle #ajhj ,illustration3 ,,pl4 ,,lxxxv ,,indian ,,reservations ,,of ,,the ,,united ,,states ,,in #ahij ,showing approximate area of the ,ghost ,dance ,,the ,,ghost-,,dance ,,religion ,by ,james ,mooney ,,introduction ,in the fall of #ahij the author was preparing to go to ,indian ,territory1 under the auspices of the ,bureau of ,ethnology1 to continue researches among the ,cherokee1 when the ,ghost dance began to attract attention1 and permission was asked and received to investigate that subject also among the wilder tribes in the western part of the territory4 ,proceeding directly to the ,cheyenne and ,arapaho1 it soon became evident that there was more in the ,ghost dance than had been suspected1 with the result that the investigation1 to which it had been intended to devote only a few weeks1 has extended over a period of more than three years1 and might be continued indefinitely1 as the dance still exists 7in #ahif7 and is developing new features at every performance4 ,the uprising among the ,sioux in the meantime made necessary also the examination of a mass of documentary material in the files of the ,indian ,office and the ,war ,department bearing on the outbreak1 in addition to the study in the field of the strictly religious features of the dance4 ,the first visit of about four months 7,december1 #ahij-;,april1 #ahia7 was made to the ,arapaho1 ,cheyenne1 ,kiowa1 ,comanche1 ,apache1 ,caddo1 and ,wichita1 all living near together in the western part of what was then ,indian ,territory1 but is now ,oklahoma4 ,these tribes were all more or less under the influence of the new religion4 ,the principal study was made among the ,arapaho1 who were the most active propagators of the 8,messiah0 doctrine among the southern tribes and are especially friendly and cordial in disposition4 ,on returning to ,washington1 the author received a commission to make an ethnologic collection for the ,world's ,columbian ,exposition1 and1 selecting the ,kiowa for that purpose as a representative prairie tribe1 started out again almost immediately to the same field4 ,this trip1 lasting three months1 gave further opportunity for study of the ,ghost dance among the same tribes4 ,after returning and attending to the labeling and arranging of the collection1 a study was made of all documents bearing on the subject in possession of the ,indian ,office and the ,war ,department4 ,another trip was then made to the field for the purpose of investigating the dance among the ,sioux1 where it had attracted most attention1 and among the ,paiute1 where it originated4 ,on this journey the author visited the ,omaha1 ,winnebago1 ,sioux of ,pine ,ridge1 ,paiute1 ,cheyenne1 and ,arapaho2 met and talked with the messiah himself1 and afterward1 on the strength of this fact1 obtained from the ,cheyenne the original letter containing his message and instructions to the southern tribes4 ,this trip occupied about three months4 ,a few months later1 in the summer of #ahib1 another journey was made to the ,west1 in the course of which the southern tribes and the ,sioux were revisited1 and some time was spent in ,wyoming with the ,shoshoni and northern ,arapaho1 the latter of whom were perhaps the most earnest followers of the messiah in the north4 ,this trip consumed four months4 ,after some time spent in ,washington in elaborating notes already obtained1 a winter trip 7#ahib-ic7 was made under another commission from the ,world's ,fair to the ,navaho and the ,hopi or ,moki1 of ,new ,mexico and ,arizona4 ,although these tribes were not directly concerned in the ,ghost dance1 they had been visited by apostles of the new doctrine1 and were able to give some account of the ceremony as it existed among the ,havasupai or ,cohonino and others farther to the west4 ,on the return journey another short stay was made among the ,kiowa and ,arapaho4 ,in the summer of #ahic a final visit1 covering a period of five months1 was made to the western tribes of ,oklahoma1 bringing the personal observation and study of the ,ghost dance down to the beginning of #ahid4 ,the field investigation therefore occupied twenty-two months1 involving nearly #cb1jjj miles of travel and more or less time spent with about twenty tribes4 ,to obtain exact knowledge of the ceremony1 the author took part in the dance among the ,arapaho and ,cheyenne4 ,he also carried a kodak and a tripod camera1 with which he made photographs of the dance and the trance both without and within the circle4 ,several months were spent in consulting manuscript documents and printed sources of information in the departments and libraries at ,washington1 and correspondence was carried on with persons in various parts of the country who might be able to give additional facts4 ,from the beginning every effort was made to get a correct statement of the subject4 ,beyond this1 the work must speak for itself4 ,as the ,ghost dance doctrine is only the latest of a series of ,indian religious revivals1 and as the idea on which it is founded is a hope common to all humanity1 considerable space has been given to a discussion of the primitive messiah belief and of the teachings of the various ,indian prophets who have preceded ,wovoka1 together with brief sketches of several ,indian wars belonging to the same periods4 ,in the songs the effort has been to give the spirit and exact rendering1 without going into analytic details4 ,the main purpose of the work is not linguistic1 and as nearly every tribe concerned speaks a different language from all the others1 any close linguistic study must be left to the philologist who can afford to devote a year or more to an individual tribe4 ,the only one of these tribes of which the author claims intimate knowledge is the ,kiowa4 ,acknowledgments are due the officers and members of the ,office of ,indian ,affairs and the ,war ,department for courteous assistance in obtaining documentary information and in replying to letters of inquiry2 to ,mr ,de ,lancey ,w4 ,gill and ,mr ,j4 ,k4 ,hillers and their assistants of the art and photographic divisions of the ,united ,states ,geological ,survey2 to ,mr ,a4 ,r4 ,spofford1 ,librarian of ,congress2 to ,mr ,f4 ,v4 ,coville1 botanist1 ,agricultural ,department2 ,honorable ,t4 ,j4 ,morgan1 former ,commissioner of ,indian ,affairs2 ,major ,j4 ,w4 ,mac,murray1 first artillery1 ,united ,states ,army2 ,dr ,washington ,matthews1 surgeon1 ,united ,states ,army2 ,captain ,h4 ,l4 ,scott1 seventh cavalry1 ,united ,states ,army2 ,captain ,j4 ,m4 ,lee1 ninth infantry1 ,united ,states ,army2 ,captain ,e4 ,l4 ,huggins1 second cavalry1 ,united ,states ,army1 of the staff of ,general ,miles2 the late ,captain ,j4 ,g4 ,bourke1 third cavalry1 ,united ,states ,army2 ,captain ,h4 ,g4 ,browne1 twelfth infantry1 ,united ,states ,army2 ,judge ,james ,wickersham1 ,tacoma1 ,washington2 ,dr ,george ,bird ,grinnell1 editor of 8,forest and ,stream10 ,new ,york city2 ,mr ,thomas ,v4 ,keam and the late ,a4 ,m4 ,stephen1 ,keams ,canyon1 ,arizona2 ,rev4 ,h4 ,r4 ,voth1 ,oraibi1 ,arizona2 ,general ,l4 ,w4 ,colby1 ,washington1 ,district of ,columbia2 ,mr ,d4 ,b4 ,dyer1 ,augusta1 ,georgia2 ,rev4 ,myron ,eells1 ,tacoma1 ,washington2 ,mr ,emile ,berliner and the ,berliner ,gramophone ,company1 for recording1 and ,professors ,john ,philip ,sousa and ,f4 ,w4 ,v4 ,gaisberg1 for arranging the ,indian music2 ,w4 ,s4 ,godbe1 ,bullionville1 ,nevada2 ,miss ,l4 ,mc,lain1 ,washington ,city2 ,addison ,cooper1 ,nashville1 ,tennessee2 ,miss ,emma ,c4 ,sickels1 ,chicago2 ,professor ,a4 ,h4 ,thompson1 ,united ,states ,geological ,survey1 ,washington2 ,mrs ,l4 ,b4 ,arnold1 ,standing ,rock1 ,north ,dakota2 ,mr ,c4 ,h4 ,bartlett1 ,south ,bend1 ,indiana2 ,dr ,t4 ,p4 ,martin1 ,taos1 ,new ,mexico1 and to the following ,indian informants and interpreters3 ,philip ,wells1 ,louis ,menard1 ,ellis ,standing ,bear1 ,american ,horse1 ,george ,sword1 and ,fire ,thunder1 of ,pine ,ridge1 ,south ,dakota2 ,henry ,reid1 ,rev4 ,sherman ,coolidge1 ,norcok1 ,sage1 and ,sharp ,nose1 of ,fort ,washakie1 ,wyoming2 ,charley ,sheep of ,walker river1 ,nevada2 ,black ,coyote1 ,sitting ,bull1 ,black ,short ,nose1 ,george ,bent1 ,paul ,boynton1 ,robert ,burns1 ,jesse ,bent1 ,clever ,warden1 ,grant ,left-hand1 and the ,arapaho police at ,darlington1 ,oklahoma2 ,andres ,martinez1 ,belo ,cozad1 ,paul ,setkopti1 ,henry ,poloi1 ,little ,bow1 ,william ,tivis1 ,george ,parton1 ,towakoni ,jim1 ,robert ,dunlap1 ,kichai1 ,john ,wilson1 ,tama1 ,igiagyahona1 ,deo1 ,mary ,zotom1 and ,eliza ,parton of ,anadarko1 ,oklahoma4 ,,the ,,narrative ,chapter ,i ,,paradise ,,lost ,there are hours long departed which memory brings ,like blossoms of ,eden to twine round the heart4 ,moore4 ,the wise men tell us that the world is growing happier--that we live longer than did our fathers1 have more of comfort and less of toil1 fewer wars and discords1 and higher hopes and aspirations4 ,so say the wise men2 but deep in our own hearts we know they are wrong4 ,for were not we1 too1 born in ,arcadia1 and have we not--each one of us--in that ,may of life when the world was young1 started out lightly and airily along the path that led through green meadows to the blue mountains on the distant horizon1 beyond which lay the great world we were to conquer8 ,and though others dropped behind1 have we not gone on through morning brightness and noonday heat1 with eyes always steadily forward1 until the fresh grass began to be parched and withered1 and the way grew hard and stony1 and the blue mountains resolved into gray rocks and thorny cliffs8 ,and when at last we reached the toilsome summits1 we found the glory that had lured us onward was only the sunset glow that fades into darkness while we look1 and leaves us at the very goal to sink down1 tired in body and sick at heart1 with strength and courage gone1 to close our eyes and dream again1 not of the fame and fortune that were to be ours1 but only of the old-time happiness that we have left so far behind4 ,as with men1 so is it with nations4 ,the lost paradise is the world's dreamland of youth4 ,what tribe or people has not had its golden age1 before ,pandora's box was loosed1 when women were nymphs and dryads and men were gods and heroes8 ,and when the race lies crushed and groaning beneath an alien yoke1 how natural is the dream of a redeemer1 an ,arthur1 who shall return from exile or awake from some long sleep to drive out the usurper and win back for his people what they have lost4 ,the hope becomes a faith and the faith becomes the creed of priests and prophets1 until the hero is a god and the dream a religion1 looking to some great miracle of nature for its culmination and accomplishment4 ,the doctrines of the ,hindu avatar1 the ,hebrew ,messiah1 the ,christian millennium1 and the ,hesnanin of the ,indian ,ghost dance are essentially the same1 and have their origin in a hope and longing common to all humanity4 ,probably every ,indian tribe1 north and south1 had its early hero god1 the great doer or teacher of all first things1 from the ,inskeha and ,manabozho of the rude ,iroquoian and ,algonquian to the ,quetzalcoatl1 the ,bochica1 and the ,viracocha of the more cultivated ,aztecs1 ,muyscas1 and ,quichuas of the milder southland4 ,among the roving tribes of the north this hero is hardly more than an expert magician1 frequently degraded to the level of a common trickster1 who1 after ridding the world of giants and monsters1 and teaching his people a few simple arts1 retires to the upper world to rest and smoke until some urgent necessity again requires his presence below4 ,under softer southern skies the myth takes more poetic form and the hero becomes a person of dignified presence1 a father and teacher of his children1 a very ,christ1 worthy of all love and reverence1 who gathers together the wandering nomads and leads them to their destined country1 where he instructs them in agriculture1 house building1 and the art of government1 regulates authority1 and inculcates peaceful modes of life4 8,under him1 the earth teemed with fruits and flowers without the pains of culture4 ,an ear of ,indian corn was as much as a single man could carry4 ,the cotton1 as it grew1 took of its own accord the rich dyes of human art4 ,the air was filled with intoxicating perfumes and the sweet melody of birds4 ,in short1 these were the halcyon days1 which find a place in the mythic systems of so many nations in the ,old ,world4 ,it was the golden age of ,anahuac40 7,prescott1 #a47a ,when at last his work is well accomplished1 he bids farewell to his sorrowing subjects1 whom he consoles with the sacred promise that he will one day return and resume his kingdom1 steps into his magic boat by the seashore1 and sails away out of their sight to the distant land of sunrise4 ,such was ,quetzalcoatl of the ,aztecs1 and such in all essential respects was the culture god of the more southern semicivilized races4 ,curiously enough1 this god1 at once a ,moses and a messiah1 is usually described as a white man with flowing beard4 ,from this and other circumstances it has been argued that the whole story is only another form of the dawn myth1 but whether the ,indian god be an ancient deified lawgiver of their own race1 or some nameless missionary who found his way across the trackless ocean in the early ages of ,christianity1 or whether we have here only a veiled parable of the morning light bringing life and joy to the world and then vanishing to return again from the east with the dawn1 it is sufficient to our purpose that the belief in the coming of a messiah1 who should restore them to their original happy condition1 was well nigh universal among the ,american tribes4 ,this faith in the return of a white deliverer from the east opened the gate to the ,spaniards at their first coming alike in ,haiti1 ,mexico1 ,yucatan1 and ,peru4 7,brinton1 #a47 ,the simple native welcomed the white strangers as the children or kindred of their long-lost benefactor1 immortal beings whose near advent had been foretold by oracles and omens1 whose faces borrowed from the brightness of the dawn1 whose glistening armor seemed woven from the rays of sunlight1 and whose god-like weapons were the lightning and the thunderbolt4 ,their first overbearing demands awakened no resentment2 for may not the gods claim their own1 and is not resistance to the divine will a crime8 ,not until their most sacred things were trampled under foot1 and the streets of the holy city itself ran red with the blood of their slaughtered princes1 did they read aright the awful prophecy by the light of their blazing temples1 and know that instead of the children of an incarnate god they had welcomed a horde of incarnate devils4 8,the light of civilization would be poured on their land4 ,but it would be the light of a consuming fire1 before which their barbaric glory1 their institutions1 their very existence and name as a nation1 would wither and become extinct4 ,their doom was sealed when the white man had set his foot on their soil40 7,prescott1 #b47 ,the great revolt of the ,pueblo ,indians in ,august1 #afhj1 was one of the first determined efforts made by the natives on the northern continent to throw off the yoke of a foreign oppressor4 ,the ,pueblo tribes along the ,rio ,grande and farther to the west1 a gentle1 peaceful race1 had early welcomed the coming of the ,spaniards1 with their soldiers and priests1 as friends who would protect them against the wild marauding tribes about them and teach them the mysteries of a greater 8medicine0 than belonged to their own kachinas4 ,the hope soon faded into bitter disappointment4 ,the soldiers1 while rough and overbearing toward their brown-skin allies1 were yet unable to protect them from the inroads of their enemies4 ,the priests prohibited their dances and simple amusements1 yet all their ringing of bells and chanting of hymns availed not to bring more rain on the crops or to turn aside the vengeful ,apache4 8,what have we gained by all this80 said the ,pueblos one to another2 8not peace and not happiness1 for these new rulers will not protect us from our enemies1 and take from us all the enjoyments we once knew40 ,the pear was ripe4 ,pop1 a medicine-man of the ,tewa1 had come back from a pilgrimage to the far north1 where he claimed to have visited the magic lagoon of ,shipapu1 whence his people traced their origin and to which the souls of their dead returned after leaving this life4 ,by these ancestral spirits he had been endowed with occult powers and commanded to go back and rouse the ,pueblos to concerted effort for deliverance from the foreign yoke of the strangers4 ,wonderful beings were these spirit messengers4 ,swift as light and impalpable as thought1 they passed under the earth from the magic lake to the secret subterranean chamber of the oracle and stood before him as shapes of fire1 and spoke1 telling him to prepare the strings of yucca knots and send them with the message to all the ,pueblos far and near1 so that in every village the chiefs might untie one knot from the string each day1 and know when they came to the last knot that then was the time to strike4 ,from the ,pecos1 across the ,rio ,grande to ,zui and the far-distant ,hopi mesas1 every ,pueblo village accepted the yucca string and began secret preparation for the rising4 ,the time chosen was the new moon of ,august1 #afhj1 but1 through a partial discovery of the plot1 the explosion was precipitated on the #ajth4 ,so sudden and complete was the surprise that many ,spaniards in the ,pueblo country1 priests1 soldiers1 and civilians1 were killed1 and the survivors1 after holding out for a time under ,governor ,otermin at ,santa ,f1 fled to ,el ,paso1 and in ,october there remained not a single ,spaniard in all ,new ,mexico4 7,bandelier1 #a;a1 #a;b47 ,despite their bitter disappointment1 the southern nations continued to cherish the hope of a coming redeemer1 who now assumed the character of a terrible avenger of their wrongs1 and the white-skin conqueror has had bloody occasion to remember that his silent peon1 as he toils by blue ,chapala or sits amid the ruins of his former grandeur in the dark forests of ,yucatan1 yet waits ever and always the coming of the day which shall break the power of the alien ,spaniard and restore to their inheritance the children of ,anahuac and ,mayapan4 ,in ,peru the natives refused to believe that the last of the ,incas had perished a wanderer in the forests of the eastern ,cordilleras4 ,for more than two centuries they cherished the tradition that he had only retired to another kingdom beyond the mountains1 from which he would return in his own good time to sweep their haughty oppressors from the land4 ,in #agha the slumbering hope found expression in a terrible insurrection under the leadership of the mestizo ,condorcanqui1 a descendant of the ancient royal family1 who boldly proclaimed himself the long lost ,tupac ,amaru1 child of the sun and ,inca of ,peru4 ,with mad enthusiasm the ,quichua highlanders hailed him as their destined deliverer and rightful sovereign1 and binding around his forehead the imperial fillet of the ,incas1 he advanced at the head of an immense army to the walls of ,cuzco1 declaring his purpose to blot out the very memory of the white man and reestablish the ,indian empire in the ,city of the ,sun4 ,inspired by the hope of vengeance on the conqueror1 even boys became leaders of their people1 and it was only after a bloody struggle of two years' duration that the ,spaniards were able to regain the mastery and consigned the captive ,inca1 with all his family1 to an ignominious and barbarous death4 ,even then so great was the feeling of veneration which he had inspired in the breasts of the ,indians that 8notwithstanding their fear of the ,spaniards1 and though they were surrounded by soldiers of the victorious army1 they prostrated themselves at the sight of the last of the children of the sun1 as he passed along the streets to the place of execution40 7,humboldt1 #a47 ,in the ,new ,world1 as in the ,old1 the advent of the deliverer was to be heralded by signs and wonders4 ,thus in ,mexico1 a mysterious rising of the waters of ,lake ,tezcuco1 three comets blazing in the sky1 and a strange light in the east1 prepared the minds of the people for the near coming of the ,spaniards4 7,prescott1 #c47 ,in this connection1 also1 there was usually a belief in a series of previous destructions by flood1 fire1 famine1 or pestilence1 followed by a regeneration1 through1 the omnipotent might of the savior4 ,the doctrine that the world is old and worn out1 and that the time for its renewal is near at hand1 is an essential part of the teaching of the ,ghost dance4 ,the number of these cycles of destruction was variously stated among different tribes1 but perhaps the most sadly prophetic form of the myth was found among the ,winnebago1 who forty years ago held that the tenth generation of their people was near its close1 and that at the end of the thirteenth the red race would be destroyed4 ,by prayers and ceremonies they were then endeavoring to placate their angry gods and put farther away the doom that now seems rapidly closing in on them4 7,schoolcraft1 ,ind4 ,tribes1 #a47 ,chapter ,,ii ,,the ,,delaware ,,prophet ,,and ,,pontiac ,hear what the ,great ,spirit has ordered me to tell you3 ,put off entirely the customs which you have adopted since the white people came among us4--,the ,delaware ,prophet4 ,this is our land1 and not yours4--,the ,confederate ,tribes1 #ageb4 ,the ,english advances were slow and halting1 for a long period almost imperceptible1 while the establishment of a few small garrisons and isolated trading stations by the ,french hardly deserved to be called an occupancy of the country4 ,as a consequence1 the warlike northern tribes were slow to realize that an empire was slipping from their grasp1 and it was not until the two great nations prepared for the final struggle in the ,new ,world that the native proprietors began to read the stars aright4 ,then it was1 in #ageb1 that the ,lenape chiefs sent to the ,british agent the pointed interrogatory3 8,the ,english claim all on one side of the river1 the ,french claim all on the other--where is the land of the ,indians80 7,bancroft1 #a47 ,then1 as they saw the ,french strengthening themselves along the lakes1 there came a stronger protest from the council ground of the confederate tribes of the west3 8,this is our land and not yours4 ,fathers1 both you and the ,english are white2 the land belongs to neither the one nor the other of you1 but the ,great ,being above allotted it to be a dwelling place for us2 so1 fathers1 ,i desire you to withdraw1 as ,i have desired our brothers1 the ,english40 ,a wampum belt gave weight to the words4 7,bancroft1 #b47 ,the ,french commander's reply was blunt1 but more practiced diplomats assured the red men that all belonged to the ,indian1 and that the great king of the ,french desired only to set up a boundary against the further encroachments of the ,english1 who would otherwise sweep the red tribes from the ,ohio as they had already driven them from the ,atlantic4 ,the argument was plausible4 ,in every tribe were ,french missionaries1 whose fearless courage and devotion had won the admiration and love of the savage2 in every village was domiciliated a hardy voyageur1 with his ,indian wife and family of children1 in whose veins commingled the blood of the two races and whose ears were attuned alike to the wild songs of the forest and the rondeaus of ,normandy or ,provence4 ,it was no common tie that bound together the ,indians and the ,french1 and when a governor of ,canada and the general of his army stepped into the circle of braves to dance the war dance and sing the war song with their red allies1 thirty-three wild tribes declared on the wampum belt1 8,the ,french are our brothers and their king is our father4 ,we will try his hatchet upon the ,english0 7,bancroft1 #c71 and through seven years of blood and death the lily and the totem were borne abreast until the flag of ,france went down forever on the heights of ,quebec4 ,for some time after the surrender the unrest of the native tribes was soothed into a semblance of quiet by the belief1 artfully inculcated by their old allies1 that the king of ,france1 wearied by his great exertions1 had fallen asleep for a little while1 but would soon awake to take vengeance on the ,english for the wrongs they had inflicted on his red children4 ,then1 as they saw ,english garrisons occupying the abandoned posts and ,english traders passing up the lakes even to the sacred island of the ,great ,turtle1 the despairing warriors said to one another1 8,we have been deceived4 ,english and ,french alike are white men and liars4 ,we must turn from both and seek help from our ,indian gods40 ,in #agfb a prophet appeared among the ,delawares1 at ,tuscarawas1 on the ,muskingum1 who preached a union of all the red tribes and a return to the old ,indian life1 which he declared to be the divine command1 as revealed to himself in a wonderful vision4 ,from an old ,french manuscript1 written by an anonymous eyewitness of the scene which he describes1 we have the details of this vision1 as related by ,pontiac to his savage auditors at the great council of the tribes held near ,detroit in ,april1 #agfc4 ,parkman gives the story on the authority of this manuscript1 which he refers to as the 8,pontiac manuscript10 and states that it was long preserved in a ,canadian family at ,detroit1 and afterward deposited with the ,historical ,society of ,michigan4 ,it bears internal evidence of genuineness1 and is supposed to have been written by a ,french priest4 7,parkman1 #a47 ,the vision1 from the same manuscript1 is related at length in ,schoolcraft's ,algic ,researches4 ,according to the prophet's story1 being anxious to know the 8,master of ,life10 he determined1 without mentioning his desire to anyone1 to undertake a journey to the spirit world4 ,ignorant of the way1 and not knowing any person who1 having been there1 could direct him1 he performed a mystic rite in the hope of receiving some light as to the course he should pursue4 ,he then fell into a deep sleep1 in which he dreamed that it was only necessary to begin his journey and that by continuing to walk forward he would at last arrive at his destination4 ,early the next morning1 taking his gun1 ammunition1 and kettle1 he started off1 firmly convinced that by pressing onward without discouragement he should accomplish his object4 ,day after day he proceeded without incident1 until at sunset of the eighth day1 while preparing to encamp for the night by the side of a small stream in a little opening in the forest1 he noticed1 running out from the edge of the prairie1 three wide and well-trodden paths4 ,wondering somewhat that they should be there1 he finished his temporary lodging and1 lighting a fire1 began to prepare his supper4 ,while thus engaged1 he observed with astonishment that the paths became more distinct as the night grew darker4 ,alarmed at the strange appearance1 he was about to abandon his encampment and seek another at a safer distance1 when he remembered his dream and the purpose of his journey4 ,it seemed to him that one of these roads must lead to the place of which he was in search1 and he determined1 therefore1 to remain where he was until morning1 and then take one of the three and follow it to the end4 ,accordingly1 the next morning1 after a hasty meal1 he left his encampment1 and1 burning with the ardor of discovery1 took the widest path1 which he followed until noon1 when he suddenly saw a large fire issuing apparently from the earth4 ,his curiosity being aroused1 he went toward it1 but the fire increased to such a degree that he became frightened and turned back4 ,he now took the next widest of the three paths1 which he followed as before until noon1 when a similar fire again drove him back and compelled him to take the third road1 which he kept a whole day without meeting anything unusual1 when suddenly he saw a precipitous mountain of dazzling brightness directly in his path4 ,recovering from his wonder1 he drew near and examined it1 but could see no sign of a road to the summit4 ,he was about to give way to disappointment1 when1 looking up1 he saw seated a short distance up the mountain a woman of bright beauty and clad in snow-white garments1 who addressed him in his own language1 telling him that on the summit of the mountain was the abode of the ,master of ,life1 whom he had journeyed so far to meet4 8,but to reach it10 said she1 8you must leave all your cumbersome dress and equipments at the foot1 then go and wash in the river which ,i show you1 and afterward ascend the mountain40 ,he obeyed her instructions1 and on asking how he could hope to climb the mountain1 which1 was steep and slippery as glass1 she replied that in order to mount he must use only his left hand and foot4 ,this seemed to him almost impossible1 but1 encouraged by the woman1 he began to climb1 and at length1 after much difficulty1 reached the top4 ,here the woman suddenly vanished1 and he found himself alone without a guide4 ,on looking about1 he saw before him a plain1 in the midst of which were three villages1 with well-built houses disposed in orderly arrangement4 ,he bent his steps toward the principal one1 but after going a short distance he remembered that he was naked1 and was about to turn back when a voice told him that as he had washed himself in the river he might go on without fear4 ,thus bidden1 he advanced without hesitation to the gate of the village1 where he was admitted and saw approaching a handsome man in white garments1 who offered to lead him into the presence of the ,master of ,life4 ,admiring the beauty of everything about him1 he was then conducted to the ,master of ,life1 who took him by the hand and gave him for a seat a hat bordered with gold4 ,afraid of spoiling the hat1 he hesitated to sit down until again told to do so1 when he obeyed1 and the ,master of ,life thus addressed him3 ,i am the ,master of ,life1 whom you wish to see and with whom you wish to speak4 ,listen to what ,i shall tell you for yourself and for all the ,indians4 ,he then commanded him to exhort his people to cease from drunkenness1 wars1 polygamy1 and the medicine song1 and continued3 ,the land on which you are1 ,i have made for you1 not for others4 ,wherefore do you suffer the whites to dwell upon your lands8 ,can you not do without them8 ,i know that those whom you call the children of your ,great ,father the ,king of ,france supply your wants2 but were you not wicked as you are you would not need them4 ,you might live as you did before you knew them4 ,before those whom you call your brothers the ,french had arrived1 did not your bow and arrow maintain you8 ,you needed neither gun1 powder1 nor any other object4 ,the flesh of animals was your food2 their skins your raiment4 ,but when ,i saw you inclined to evil1 ,i removed the animals into the depths of the forest that you might depend on your brothers for your necessaries1 for your clothing4 ,again become good and do my will and ,i will send animals for your sustenance4 ,i do not1 however1 forbid suffering among you your ,father's children4 ,i love them2 they know me2 they pray to me4 ,i supply their own wants1 and give them that which they bring to you4 ,not so with those who are come to trouble your possessions the ,english4 ,drive them away2 wage war against them2 ,i love them not2 they know me not2 they are my enemies2 they are your brothers' enemies4 ,send them back to the lands ,i have made for them4 ,let them remain there4 7,schoolcraft1 ,alg4 ,res41 #a47 ,the ,master of ,life then gave him a prayer1 carved in ,indian hieroglyphics upon a wooden stick1 which he was told to deliver to his chief on returning to earth4 7,parkman1 #b47 ,his instructor continued3 ,learn it by heart1 and teach it to all the ,indians and children4 ,it must be repeated morning and evening4 ,do all that ,i have told thee1 and announce it to all the ,indians as coming from the ,master of ,life4 ,let them drink but one draught1 or two at most1 in one day4 ,let them have but one wife1 and discontinue running after other people's wives and daughters4 ,let them not fight one another4 ,let them not sing the medicine song1 for in singing the medicine song they speak to the evil spirit4 ,drive from your lands those dogs in red clothing2 they are only an injury to you4 ,when you want anything1 apply to me1 as your brothers do1 and ,i will give to both4 ,do not sell to your brothers that which ,i have placed on the earth as food4 ,in short1 become good1 and you shall want nothing4 ,when you meet one another1 bow and give one another the left hand of the heart4 ,above all1 ,i command thee to repeat morning and evening the prayer which ,i have given thee4 ,the ,indian received the prayer1 promising to do as he had been commanded and to recommend the same course to others4 ,his former conductor then came and1 leading him to the foot of the mountain1 bid him resume his garments and go back to his village4 ,his return excited much surprise among his friends1 who had supposed him lost4 ,they asked him where he had been1 but as he had been commanded to speak to no one until he had seen the chief1 he motioned with his hand to signify that he had come from above4 ,on entering the village he went at once to the wigwam of the chief1 to whom he delivered the prayer and the message which he had received from the ,master of ,life4 7,schoolcraft1 ,alg4 ,res41 #b47 ,although the story as here given bears plain impress of the white man's ideas1 it is essentially aboriginal4 ,while the discrimination expressed by the ,master of ,life in favor of the ,french and against the ,english may have been due to the fact that the author of the manuscript was a ,frenchman1 it is more probable that we have here set forth only the well-known preference of the wild tribes4 ,the occupancy of a region by the ,english always meant the speedy expulsion of the natives4 ,the ,french1 on the contrary1 lived side by side with the red men1 joining in their dances and simple amusements1 and entering with fullest sympathy into their wild life1 so that they were regarded rather as brethren of an allied tribe than as intruders of an alien race4 ,this feeling is well indicated in the prophet's narrative1 where the ,indians1 while urged to discard everything that they have adopted from the whites1 are yet to allow the ,french to remain among them1 though exhorted to relentless war on the ,english4 ,the difference received tragic exemplification at ,michilimackinac a year later1 when a handful of ,french traders looked on unarmed and unhurt while a crew of maddened savages were butchering1 scalping1 and drinking the blood of ,british soldiers4 ,the introduction of the trivial incident of the hat is characteristically ,indian1 and the confounding of dreams and visions with actual happenings is a frequent result of mental exaltation of common occurrence in the history of religious enthusiasts4 ,the ,delaware prophet regards the whole experience as an actual fact instead of a distempered vision induced by long fasts and vigils1 and the hieroglyphic prayer--undoubtedly graven by himself while under the ecstasy--is to him a real gift from heaven4 ,the whole story is a striking parallel of the miraculous experiences recounted by the modern apostles of the ,ghost dance4 ,the prayer-stick also and the heavenly map1 later described and illustrated1 reappear in the account of ,knakk1 the ,kickapoo prophet1 seventy years afterward1 showing in a striking manner the continuity of aboriginal ideas and methods4 ,the celebrated missionary1 ,heckewelder1 who spent fifty years among the ,delawares1 was personally acquainted with this prophet and gives a detailed account of his teachings and of his symbolic parchments4 ,he says3 ,in the year #agfb there was a famous preacher of the ,delaware nation1 who resided at ,cayahaga1 near ,lake ,erie1 and travelled about the country1 among the ,indians1 endeavouring to persuade them that he had been appointed by the ,great ,spirit to instruct them in those things that were agreeable to him1 and point out to them the offences by which they had drawn his displeasure on themselves1 and the means by which they might recover his favour for the future4 ,he had drawn1 as he pretended1 by the direction of the ,great ,spirit1 a kind of map on a piece of deerskin1 somewhat dressed like parchment1 which he called 8the great ,book or ,writing40 ,this1 he said1 he had been ordered to shew to the ,indians1 that they might see the situation in which the ,mannitto had originally placed them1 the misery which they had brought upon themselves by neglecting their duty1 and the only way that was now left them to regain what they had lost4 ,this map he held before him while preaching1 frequently pointing to particular marks and spots upon it1 and giving explanations as he went along4 ,the size of this map was about fifteen inches square1 or1 perhaps1 something more4 ,an inside square was formed by lines drawn within it1 of about eight inches each way2 two of these lines1 however1 were not closed by about half an inch at the corners4 ,across these inside lines1 others of about an inch in length were drawn with sundry other lines and marks1 all which was intended to represent a strong inaccessible barrier1 to prevent those without from entering the space within1 otherwise than at the place appointed for that purpose4 ,when the map was held as he directed1 the corners which were not closed lay at the left-hand side1 directly opposite to each other1 the one being at the southeast by south1 and the nearest at the northeast by north4 ,in explaining or describing the particular points on this map1 with his fingers always pointing to the place he was describing1 he called the space within the inside lines 8the heavenly regions10 or the place destined by the ,great ,spirit for the habitation of the ,indians in future life4 ,the space left open at the southeast corner he called the 8avenue10 which had been intended for the ,indians to enter into this heaven1 but which was now in the possession of the white people2 wherefore the ,great ,spirit had since caused another 8avenue0 to be made on the opposite side1 at which1 however1 it was both difficult and dangerous for them to enter1 there being many impediments in their way1 besides a large ditch leading to a gulf below1 over which they had to leap2 but the evil spirit kept at this very spot a continual watch for ,indians1 and whoever he laid hold of never could get away from him again1 but was carried to his regions1 where there was nothing but extreme poverty2 where the ground was parched up by the heat for want of rain1 no fruit came to perfection1 the game was almost starved for want of pasture1 and where the evil spirit1 at his pleasure1 transformed men into horses and dogs1 to be ridden by him and follow him in his hunts and wherever he went4 ,the space on the outside of this interior square was intended to represent the country given to the ,indians to hunt1 fish1 and dwell in while in this world2 the east side of it was called the ocean or 8great salt-water lake40 ,then the preacher1 drawing the attention of his hearers particularly to the southeast avenue1 would say to them1 8,look here6 ,see what we have lost by neglect and disobedience2 by being remiss in the expression of our gratitude to the ,great ,spirit for what he has bestowed upon us2 by neglecting to make to him sufficient sacrifices2 by looking upon a people of a different colour from our own1 who had come across a great lake1 as if they were a part of ourselves2 by suffering them to sit down by our side1 and looking at them with indifference1 while they were not only taking our country from us1 but this 7pointing to the spot71 this1 our own avenue1 leading into those beautiful regions which were destined for us4 ,such is the sad condition to which we are reduced4 ,what is now to be done1 and what remedy is to be applied8 ,i will tell you1 my friends4 ,hear what the ,great ,spirit has ordered me to tell you6 ,you are to make sacrifices1 in the manner that ,i shall direct2 to put off entirely from yourselves the customs which you have adopted since the white people came among us4 ,you are to return to that former happy state1 in which we lived in peace and plenty1 before these strangers came to disturb us2 and1 above all1 you must abstain from drinking their deadly beson1 which they have forced upon us1 for the sake of increasing their gains and diminishing our numbers4 ,then will the ,great ,spirit give success to our arms2 then he will give us strength to conquer our enemies1 to drive them from hence1 and recover the passage to the heavenly regions which they have taken from us40 ,such was in general the substance of his discourses4 ,after having dilated more or less on the various topics which ,i have mentioned1 he commonly concluded in this manner3 8,and now1 my friends1 in order that what ,i have told you may remain firmly impressed on your minds1 and to refresh your memories from time to time1 ,i advise you to preserve1 in every family at least1 such a book or writing as this1 which ,i will finish off for you1 provided you bring me the price1 which is only one buckskin or two doeskins apiece40 ,the price was of course bought 7sic71 and the book purchased4 ,in some of those maps1 the figure of a deer or turkey1 or both1 was placed in the heavenly regions1 and also in the dreary region of the evil spirit4 ,the former1 however1 appeared fat and plump1 while the latter seemed to have nothing but skin and bones4 7,heckewelder1 #a47 ,from the narrative of ,john ,mc,cullough1 who had been taken by the ,indians when a child of #h years1 and lived for some years as an adopted son in a ,delaware family in northeastern ,ohio1 we gather some additional particulars concerning this prophet1 whose name seems to be lost to history4 ,mc,cullough himself1 who was then but a boy1 never met the prophet1 but obtained his information from others who had1 especially from his ,indian brother1 who went to ,tuscarawas 7or ,tuscalaways7 to see and hear the new apostle on his first appearance4 ,it was said by those who went to see him that he had certain hieroglyphics marked on a piece of parchment1 denoting the probation that human beings were subjected to whilst they were living on earth1 and also denoting something of a future state4 ,they informed me that he was almost constantly crying whilst he was exhorting them4 ,i saw a copy of his hieroglyphics1 as numbers of them had got them copied and undertook to preach or instruct others4 ,the first or principal doctrine they taught them was to purify themselves from sin1 which they taught they could do by the use of emetics and abstinence from carnal knowledge of the different sexes2 to quit the use of firearms1 and to live entirely in the original state that they were in before the white people found out their country4 ,nay1 they taught that that fire was not pure that was made by steel and flint1 but that they should make it by rubbing two sticks together4444 ,it was said that their prophet taught them1 or made them believe1 that he had his instructions immediately from ,keesh-she-la-mil-lang-up1 or a being that thought us into being1 and that by following his instructions they would1 in a few years1 be able to drive the white people out of their country4 ,i knew a company of them who had secluded themselves for the purpose of purifying from sin1 as they thought they could do4 ,i believe they made no use of firearms4 ,they had been out more than two years before ,i left them4444 ,it was said that they made use of no other weapons than their bows and arrows4 ,they also taught1 in shaking hands1 to give the left hand in token of friendship1 as it denoted that they gave the heart along with the hand4 7,pritts1 #a47 ,the religious ferment produced by the exhortations of the ,delaware prophet spread rapidly from tribe to tribe1 until1 under the guidance of the master mind of the celebrated chief1 ,pontiac1 it took shape in a grand confederacy of all the northwestern tribes to oppose the further progress of the ,english4 ,the coast lands were lost to the ,indians4 ,the ,ohio and the lakes were still theirs1 and the ,alleghanies marked a natural boundary between the two sections4 ,behind this mountain barrier ,pontiac determined to make his stand4 ,though the prospect of a restoration of the ,french power might enable him to rally a following1 he himself knew he could expect no aid from the ,french1 for their armies had been defeated and their garrisons were already withdrawn2 but1 relying on the patriotism of his own red warriors1 when told that the ,english were on their way to take possession of the abandoned posts1 he sent back the haughty challenge1 8,i stand in the path40 ,to ,pontiac must be ascribed the highest position among the leaders of the ,algonquian race4 ,born the son of a chief1 he became in turn the chief of his own people1 the ,ottawa1 whom it is said he commanded on the occasion of ,braddock's defeat4 ,for this or other services in behalf of the ,french he had received marks of distinguished consideration from ,montcalm himself4 ,by reason of his natural ability1 his influence was felt and respected wherever the name of his tribe was spoken1 while to his dignity as chief he added the sacred character of high priest of the powerful secret order of the ,mid4 7,parkman1 #c47 ,now1 in the prime of manhood1 he originated and formulated the policy of a confederation of all the tribes1 an idea afterward taken up and carried almost to a successful accomplishment by the great ,tecumtha4 ,as principal chief of the lake tribes1 he summoned them to the great council near ,detroit1 in ,april1 #agfc1 and1 as high priest and keeper of the faith1 he there announced to them the will of the ,master of ,life1 as revealed to the ,delaware prophet1 and called on them to unite for the recovery of their ancient territories and the preservation of their national life4 ,under the spell of his burning words the chiefs listened as to an oracle1 and cried out that he had only to declare his will to be obeyed4 7,parkman1 #d47 ,his project being unanimously approved1 runners were sent out to secure the cooperation of the more remote nations1 and in a short time the confederation embraced every important tribe of ,algonquian lineage1 together with the ,wyandot1 ,seneca1 ,winnebago1 and some of those to the southward4 7,parkman1 #e47 ,only the genius of a ,pontiac could have molded into a working unit such an aggregation of diverse elements of savagery4 ,his executive ability is sufficiently proven by his creation of a regular commissary department based on promissory notes--hieroglyphics graven on birchbark and signed with the otter1 the totem of his tribe2 his diplomatic bent appeared in his employment of two secretaries to attend to this unique correspondence1 each of whom he managed to keep in ignorance of the business transacted by the other 7,parkman1 #f72 while his military capacity was soon to be evinced in the carefully laid plan which enabled his warriors to strike simultaneously a crushing blow at every ,british post scattered throughout the #ejj miles of wilderness from ,pittsburg to the straits of ,mackinaw4 ,the history of this war1 so eloquently told by ,parkman1 reads like some old knightly romance4 ,the warning of the ,indian girl2 the concerted attack on the garrisons2 the ball play at ,mackinac on the king's birthday1 and the massacre that followed2 the siege of ,fort ,pitt and the heroic defense of ,detroit2 the bloody battle of ,bushy run1 where the painted savage recoiled before the kilted ,highlander1 as brave and almost as wild2 ,bouquet's march into the forests of the ,ohio1 and the submission of the vanquished tribes--all these things must be passed over here4 ,they have already been told by a master of language4 ,but the contest of savagery against civilization has but one ending1 and the scene closes with the death of ,pontiac1 a broken-spirited wanderer1 cut down at last by a hired assassin of his own race1 for whose crime the blood of whole tribes was poured out in atonement4 7,parkman1 #g47 ,chapter ,,iii ,,tenskwatawa ,,the ,,shawano ,,prophet ,i told all the redskins that the way they were in was not good1 and that they ought to abandon it4--,tenskwatawa4 ,a very shrewd and influential man1 but circumstances have destroyed him4--,catlin4 ,illustration3 ,fig4 #ef--,tenskwatawa the ,shawano prophet1 #ahjh and #ahca4 ,,explanation ,,of ,,figure #ef ,the first portrait is taken from one given in ,lossing's ,american ,revolution and ,war of #ahab1 ,,iii 7#ahge71 page #ahi1 and thus described3 8,the portrait of the ,prophet is from a pencil sketch made by ,pierre ,le ,dru1 a young ,french trader1 at ,vincennes1 in #ahjh4 ,he made a sketch of ,tecumtha at about the same time1 both of which ,i found in possession of his son at ,quebec in #ahdh1 and by whom ,i was kindly permitted to copy them40 ,the other is a copy of the picture painted by ,catlin in #ahha1 after the tribe had removed to ,kansas4 ,the artist describes him as blind in his left 787 eye1 and painted him holding his medicine fire in his right hand and his sacred string of beans in the other4 ,forty years had passed away and changes had come to the western territory4 ,the cross of ,saint ,george1 erected in the place of the lilies of ,france1 had been supplanted by the flag of the young republic1 which in one generation had extended its sway from the lakes to the gulf and from the ,atlantic to the ,rocky mountains4 ,by treaties made in #agfh with the ,iroquois and ,cherokee1 the two leading ,indian confederacies in the east1 the ,ohio and the ,kanawha had been fixed as the boundary between the two races1 the ,indians renouncing forever their claims to the seaboard1 the ,delaware1 and the ,susquehanna1 while they were confirmed in their possession of the ,alleghany1 the ,ohio1 and the great northwest4 ,but the restless borderer would not be limited1 and encroachments on the native domain were constantly being made1 resulting in a chronic warfare which kept alive the spirit of resentment4 ,the consequence was that in the final struggle of the ,revolution the ,indian tribes ranged themselves on the ,british side4 ,when the war ended and a treaty of peace was made between the new government and the old1 no provision was made for the red allies of the king1 and they were left to continue the struggle single-handed4 ,the ,indians claimed the ,ohio country as theirs by virtue of the most solemn treaties1 but pioneers had already occupied western ,pennsylvania1 western ,virginia1 and ,kentucky1 and were listening with eager attention to the reports brought back by adventurous hunters from the fertile lands of the ,muskingum and the ,scioto4 ,they refused to be bound by the treaties of a government they had repudiated1 and the tribes of the northwest were obliged to fight to defend their territories4 ,under the able leadership of ,little ,turtle they twice rolled back the tide of white invasion1 defeating two of the finest armies ever sent into the western country1 until1 worn out by twenty years of unceasing warfare1 and crushed and broken by the decisive victory of ,wayne at the ,fallen ,timbers1 their villages in ashes and their cornfields cut down1 the dispirited chiefs met their conqueror at ,greenville in #agie and signed away the rights for which they had so long contended4 ,illustration3 ,fig4 #eg--;,greenville treaty medal1 obverse and reverse4 ,by this treaty1 which marks the beginning of the end with the eastern tribes1 the ,indians renounced their claims to all territory east of a line running in a general way from the mouth of the ,cuyahoga on ,lake ,erie to the mouth of the ,kentucky on the ,ohio1 leaving to the whites the better portion of ,ohio valley1 including their favorite hunting ground of ,kentucky4 ,the ,delaware1 the ,wyandot1 and the ,shawano1 three of the leading tribes1 were almost completely shorn of their ancient inheritance and driven back as refugees among the ,miami4 ,the ,canadian boundary had been established along the lakes2 the ,ohio was lost to the ,indians2 for them there was left only extermination or removal to the west4 ,their bravest warriors were slain4 ,their ablest chieftain1 who had led them to victory against ,st ,clair1 had bowed to the inevitable1 and was now regarded as one with a white man's heart and a traitor to his race4 ,a brooding dissatisfaction settled down on the tribes4 ,who shall deliver them from the desolation that has come on them8 ,now arose among the ,shawano another prophet to point out to his people the 8open door0 leading to happiness4 ,in ,november1 #ahje1 a young man named ,laulewasikaw 7,lalawethika1 a rattle or similar instrument--,gatschet71 then hardly more than #cj years of age1 called around him his tribesmen and their allies at their ancient capital of ,wapakoneta1 within the present limits of ,ohio1 and there announced himself as the bearer of a new revelation from the ,master of ,life1 who had taken pity on his red children and wished to save them from the threatened destruction4 ,he declared that he had been taken up to the spirit world and had been permitted to lift the veil of the past and the future--had seen the misery of evil doers and learned the happiness that awaited those who followed the precepts of the ,indian god4 ,he then began an earnest exhortation1 denouncing the witchcraft practices and medicine juggleries of the tribe1 and solemnly warning his hearers that none who had part in such things would ever taste of the future happiness4 ,the firewater of the whites was poison and accursed2 and those who continued its use would after death be tormented with all the pains of fire1 while flames would continually issue from their mouths4 ,this idea may have been derived from some white man's teaching or from the ,indian practice of torture by fire4 ,the young must cherish and respect the aged and infirm4 ,all property must be in common1 according to the ancient law of their ancestors4 ,indian women must cease to intermarry with white men2 the two races were distinct and must remain so4 ,the white man's dress1 with his flint-and-steel1 must be discarded for the old time buckskin and the firestick4 ,more than this1 every tool and every custom derived from the whites must be put away1 and they must return to the methods which the ,master of ,life had taught them4 ,when they should do all this1 he promised that they would again be taken into the divine favor1 and find the happiness which their fathers had known before the coming of the whites4 ,finally1 in proof of his divine mission1 he announced that he had received power to cure all diseases and to arrest the hand of death in sickness or on the battlefield4 7,drake1 ,tecumseh1 #a47 ,to avoid repetition1 it may be stated that1 except when otherwise noted1 the principal facts concerning ,tecumtha and the prophet are taken from ,drake's work1 the most valuable published on the subject4 ,the prophet and his doctrines are also spoken of at some length by ,tanner1 ,kendall1 ,warren1 and ,catlin1 as hereafter quoted1 while the history of ,tecumtha is a part of the history of ,ohio valley1 to be found in any work treating of that section and period47 ,in an account quoted by ,drake1 probably from an ,english writer1 it is stated that the prophet was noted for his stupidity and intoxication until his fiftieth 787 year1 when one day1 while lighting his pipe in his cabin1 he suddenly fell back apparently lifeless and remained in that condition until his friends had assembled for the funeral1 when he revived from his trance1 and after quieting their alarm1 announced that he had been to the spirit world and commanded them to call the people together that he might tell them what he had seen4 ,when they had assembled1 he declared that he had been conducted to the border of the spirit world by two young men1 who had permitted him to look in upon its pleasures1 but not to enter1 and who1 after charging him with the message to his people already noted1 had left him1 promising to visit him again at a future time4 7,drake1 ,ab4 ,races1 #a47 ,although the language of this account is somewhat overdrawn1 the main statements are probably correct1 as it is in complete accordance with the ,indian system by which all truth has been revealed in dreams and trances from the first dawn of tradition down to ,smohalla and the messiah of the ,ghost dance4 ,his words aroused an intense excitement among his hearers1 and the impression deepened as the tidings of the new gospel were carried from camp to camp4 ,those who were addicted to drunkenness--the besetting sin of the ,indians since their acquaintance with the whites--were so thoroughly alarmed at the prospect of a fiery punishment in the spirit world that for a long time intoxication became practically unknown among the western tribes4 ,their zeal led also to the inauguration of a crusade against all who were suspected of dealing in witchcraft or magic arts2 but here the prophet took advantage of this feeling to effectually rid himself of all who opposed his sacred claims4 ,it was only necessary for him to denounce such a person as a witch to have him pay the forfeit with reputation1 if not with life4 ,among the first of his victims were several ,delawares--,tatepocoshe 7more generally known as ,teteboxti71 ,patterson1 his nephew1 ,coltos1 an old woman1 and an aged man called ,joshua4 ,these were successively marked by the prophet1 and doomed to be burnt alive4 ,the tragedy was commenced with the old woman4 ,the ,indians roasted her slowly over a fire for four days1 calling upon her frequently to deliver up her charm and medicine bag4 ,just as she was dying1 she exclaimed that her grandson1 who was then out hunting1 had it in his possession4 ,messengers were sent in pursuit of him1 and when found he was tied and brought into camp4 ,he acknowledged that on one occasion he had borrowed the charm of his grandmother1 by means of which he had flown through the air over ,kentucky1 to the banks of the ,mississippi1 and back again1 between twilight and bedtime2 but he insisted that he had returned the charm to its owner1 and1 after some consultation1 he was set at liberty4 ,the following day a council was held over the case of the venerable chief ,tatepocoshe1 he being present4 ,his death was decided upon after full deliberation2 and1 arrayed in his finest apparel1 he calmly assisted in building his own funeral pile1 fully aware that there was no escape from the judgment that had been passed upon him4 ,the respect due to his whitened locks induced his executioners to treat him with mercy4 ,he was deliberately tomahawked by a young man1 and his body was then placed upon the blazing fagots and consumed4 ,the next day the old preacher ,joshua met a similar fate4 ,the wife of ,tatepocoshe and his nephew ,billy ,patterson were then brought into the council house and seated side by side4 ,the latter had led an irreproachable life1 and died like a ,christian1 singing and praying amid the flames which destroyed his body4 ,while preparations were making for the immolation of ,tatepocoshe's wife1 her brother1 a youth of #bj years of age1 suddenly started up1 took her by the hand1 and1 to the amazement of the council1 led her out of the house4 ,he soon returned1 and exclaiming1 8,the devil has come among us 7alluding to the prophet71 and we are killing each other10 he reseated himself in the midst of the crowd4 ,this bold step checked the wild frenzy of the ,indians1 put an end to these cruel scenes1 and for a time greatly impaired the impostor's influence among the ,delawares4 7,drake1 ,tecumseh1 #b47 ,the prophet now changed his name to ,tenskwatawa1 8,the ,open ,door0 7from skwate1 a door1 and thenui1 to be open2 frequently spelled ,elskwatawa71 significant of the new mode of life which he had come to point out to his people1 and fixed his headquarters at ,greenville1 ,ohio1 where representatives from the various scattered tribes of the northwest gathered about him to learn the new doctrines4 ,some1 especially the ,kickapoo1 entered fervently into his spirit1 while others were disposed to oppose him4 ,the ,miami1 who regarded the ,shawano as intruders1 were jealous of his influence1 and the chiefs of his own tribe were somewhat inclined to consider him in the light of a rival4 ,to establish his sacred character and to dispel the doubts of the unbelievers1 he continued to dream dreams and announce wonderful revelations from time to time1 when an event occurred which effectually silenced opposition and stamped him as one inspired4 ,by some means he had learned that an eclipse of the sun was to take place in the summer of #ahjf4 ,as the time drew near1 he called about him the scoffers and boldly announced that on a certain day he would prove to them his supernatural authority by causing the sun to become dark4 ,when the day and hour arrived and the earth at midday was enveloped in the gloom of twilight1 ,tenskwatawa1 standing in the midst of the terrified ,indians1 pointed to the sky and cried1 8,did ,i not speak truth8 ,see1 the sun is dark60 ,there were no more doubters now4 ,all proclaimed him a true prophet and the messenger of the ,master of ,life4 ,his fame spread abroad and apostles began to carry his revelations to the remotest tribes4 ,we get but fragmentary light in regard to the details of the doctrine and ceremonies of this religious revival1 as well as of that which preceded it4 ,there were then no railroads1 no newspaper correspondents to gather each day's proceedings1 and no telegraph to flash the news across the continent before nightfall2 no reservation system1 with its attendant army of employees1 everyone a spy when an emergency arose2 and no investigators to go among the tribes and study the matter from an ethnologic point of view4 ,our information is derived chiefly from military officers1 who knew these things only as vague rumors of ,indian unrest fomented by ,british agents2 from the statements of a few illiterate interpreters or captives among the savages1 and from the misty recollections of old men long after the excitement had passed away4 ,of the dances which are a part of every important ,indian ceremony1 the songs which they chanted1 the peculiar dress or adornments which probably distinguished the believers--of all these we know nothing2 but we may well surmise that the whole elaborate system of ,indian mythology and ceremonial was brought into play to give weight to the words of the prophet1 and enough is known to show that in its leading features the movement closely resembled the modern ,ghost dance4 ,it is impossible to know how far the prophet was responsible for the final shaping of the doctrine4 ,like all such movements1 it undoubtedly grew and took more definite form under the hands of the apostles who went out from the presence of its originator to preach to the various tribes4 ,a religion which found adherents alike in the everglades of ,florida and on the plains of the ,saskatchewan must necessarily have undergone local modifications4 ,from a comparison of the various accounts we can arrive at a general statement of the belief4 ,the prophet was held to be an incarnation of ,manabozho1 the great 8first doer0 of the ,algonquian system4 ,his words were believed to be the direct utterances of a deity4 ,manabozho had taught his people certain modes of living best suited to their condition and capacity4 ,a new race had come upon them1 and the ,indians had thrown aside their primitive purity of life and adopted the innovations of the whites1 which had now brought them to degradation and misery and threatened them with swift and entire destruction4 ,to punish them for their disobedience and bring them to a sense of their duty1 ,manabozho had called the game from the forests and shut it up under the earth1 so that the tribes were now on the verge of starvation and obliged to eat the flesh of filthy hogs4 ,they had also lost their old love for one another and become addicted to the secret practices of the poisoner and the wizard1 together with the abominable ceremonies of the calumet dance4 ,they must now put aside all these things1 throw away the weapons and the dress of the white man1 pluck out their hair as in ancient times1 wear the eagle feather on their heads1 and clothe themselves again with the breechcloth and the skins of animals slain with the bows and arrows which ,manabozho had given them4 7,kendall1 #a47 ,they must have done with the white man's flint-and-steel1 and cook their food over a fire made by rubbing together two sticks1 and this fire must always be kept burning in their lodges1 as it was a symbol of the eternal life1 and their care for it was an evidence of their heed to the divine commands4 ,the firewater must forever be put away1 together with the medicine bags and poisons and the wicked juggleries which had corrupted the ancient purity of the ,mid rites4 ,instead of these the prophet gave them new songs and new medicines4 ,their women must cease from any connection with white men4 ,they were to love one another and make an end of their constant wars1 to be kind to their children1 to keep but one dog in a family1 and to abstain from lying and stealing4 ,if they would listen to his voice and follow his instructions1 the incarnate ,manabozho promised that at the end of four years 7i4 e41 in #ahaa7 he would bring on two days of darkness1 during which he would travel invisibly throughout the land1 and cause the animals which he had created to come forth again out of the earth4 7,kendall1 #b47 ,they were also promised that their dead friends would be restored to them4 ,the ideas as to the catastrophe that was to usher in the new era seem to have varied according to the interpreter of the belief4 ,among the ,ottawa1 and perhaps among the lake tribes generally1 there was to be a period of darkness1 as already stated4 ,among the ,cherokee1 and probably also among the ,creek1 it was believed that there would be a terrible hailstorm1 which would overwhelm with destruction both the whites and the unbelievers of the red race1 while the elect would be warned in time to save themselves by fleeing to the high mountain tops4 ,the idea of any hostile combination against the white race seems to have been no part of the doctrine4 ,in the north1 however1 there is always a plain discrimination against the ,americans4 ,the ,great ,father1 through his prophet1 is represented as declaring himself to be the common parent alike of ,indians1 ,english1 ,french1 and ,spaniards2 while the ,americans1 on the contrary1 8are not my children1 but the children of the evil spirit4 ,they grew from the scum of the great water1 when it was troubled by an evil spirit and the froth was driven into the woods by a strong east wind4 ,they are numerous1 but ,i hate them4 ,they are unjust2 they have taken away your lands1 which were not made for them40 7,kendall1 #c47 ,from the venerable ,james ,wafford1 of the ,cherokee nation1 the author in #ahia obtained some interesting details in regard to the excitement among the ,cherokee4 ,according to his statement1 the doctrine first came to them through the ,creek about #ahab or #ahac4 ,it was probably given to the ,creek by ,tecumtha and his party on their visit to that tribe in the fall of #ahaa1 as will be related hereafter4 ,the ,creek were taught by their prophets that the old ,indian life was soon to return1 when 8instead of beef and bacon they would have venison1 and instead of chickens they would have turkeys40 ,great sacred dances were inaugurated1 and the people were exhorted to be ready for what was to come4 ,from the south the movement spread to the ,cherokee1 and one of their priests1 living in what is now upper ,georgia1 began to preach that on a day near at hand there would be a terrible storm1 with a mighty wind and hailstones as large as hominy mortars1 which would destroy from the face of the earth all but the true believers who had previously taken refuge on the highest summits of the ,great ,smoky mountains4 ,full of this belief1 numbers of the tribe in ,alabama and ,georgia abandoned their bees1 their orchards1 their slaves1 and everything else that might have come to them through the white man1 and1 in spite of the entreaties and remonstrances of friends who put no faith in the prediction1 took up their toilsome march for the mountains of ,carolina4 ,wafford1 who was then about #aj years of age1 lived with his mother and stepfather on ,valley river1 and vividly remembers the troops of pilgrims1 with their packs on their backs1 fleeing from the lower country to escape from the wrath to come4 ,many of them stopped at the house of his stepfather1 who1 being a white man1 was somewhat better prepared than his neighbors to entertain travelers1 and who took the opportunity to endeavor to persuade them to turn back1 telling them that their hopes and fears alike were groundless4 ,some listened to him and returned to their homes1 but others went on and climbed the mountain1 where they waited until the appointed day arrived1 only to find themselves disappointed4 ,slowly and sadly then they took up their packs once more and turned their faces homeward1 dreading the ridicule they were sure to meet there1 but yet believing in their hearts that the glorious coming was only postponed for a time4 ,this excitement among the ,cherokee is noted at some length in the ,cherokee ,advocate of ,november #af1 #ahdd1 published at ,tahlequah1 ,cherokee ,nation4 ,among the ,creek the excitement1 intensified by reports of the struggle now going on in the north1 and fostered and encouraged by the emissaries of ,spain and ,england1 grew and spread until it culminated in the summer of #ahac in the terrible ,creek war4 ,enough is known of the ceremonial of this religion to show that it must have had an elaborate ritual4 ,we learn from ,warren that the adherents of the prophet were accustomed to perform certain ceremonies in solemn councils1 and that1 after he had prohibited the corrupt secret rites1 he introduced instead new medicines and songs1 and that at the ancient capital of the ,ojibwa on ,lake ,superior the ,indians collected in great numbers and performed these dances and ceremonies day and night4 7,warren1 #a47 ,they were also instructed to dance naked1 with their bodies painted and with the warclub in their hands4 7,kendall1 #d47 ,the solemn rite of confirmation1 known as 8shaking hands with the prophet10 was particularly impressive4 ,from the narrative of ,john ,tanner1 a white man captured when a child from his home in ,kentucky and brought up among the wild ,ojibwa1 we get the best contemporary account of the advent of the new doctrine in the north and its effect on the lake tribes4 ,he says3 ,it was while ,i was living here at ,great ,wood river that news came of a great man among the ,shawneese1 who had been favoured by a revelation of the mind and will of the ,great ,spirit4 ,i was hunting in the prairie1 at a great distance from my lodge1 when ,i saw a stranger approaching4 ,at first ,i was apprehensive of an enemy1 but as he drew nearer1 his dress showed him to be an ,ojibbeway2 but when he came up1 there was something very strange and peculiar in his manner4 ,he signified to me that ,i must go home1 but gave no explanation of the cause4 ,he refused to look at me or enter into any kind of conversation4 ,i thought he must be crazy1 but nevertheless accompanied him to my lodge4 ,when we had smoked1 he remained a long time silent1 but at last began to tell me he had come with a message from the prophet of the ,shawneese4 8,henceforth10 said he1 8the fire must never be suffered to go out in your lodge4 ,summer and winter1 day and night1 in the storm1 or when it is calm1 you must remember that the life in your body and the fire in your lodge are the same and of the same date4 ,if you suffer your fire to be extinguished1 at that moment your life will be at its end4 ,you must not suffer a dog to live2 you must never strike either a man1 a woman1 a child1 or a dog4 ,the prophet himself is coming to shake hands with you2 but ,i have come before1 that you may know what is the will of the ,great ,spirit1 communicated to us by him1 and to inform you that the preservation of your life1 for a single moment1 depends on your entire obedience4 ,from this time forward we are neither to be drunk1 to steal1 to lie1 or to go against our enemies4 ,while we yield an entire obedience to these commands of the ,great ,spirit1 the ,sioux1 even if they come to our country1 will not be able to see us2 we shall be protected and made happy40 ,i listened to all he had to say1 but told him1 in answer1 that ,i could not believe we should all die in case our fire went out2 in many instances1 also1 it would be difficult to avoid punishing our children2 our dogs were useful in aiding us to hunt and take animals1 so that ,i could not believe the ,great ,spirit had any wish to take them from us4 ,he continued talking to us until late at night2 then he lay down to sleep in my lodge4 ,i happened to wake first in the morning1 and1 perceiving the fire had gone out1 ,i called him to get up and see how many of us were living and how many dead4 ,he was prepared for the ridicule ,i attempted to throw upon his doctrine1 and told me that ,i had not yet shaken hands with the prophet4 ,his visit had been to prepare me for this important event1 and to make me aware of the obligations and risks ,i should incur1 by entering into the engagement implied in taking in my hand the message of the prophet4 ,i did not rest entirely easy in my unbelief4 ,the ,indians1 generally1 received the doctrine of this man with great humility and fear4 ,distress and anxiety was visible in every countenance4 ,many killed their dogs1 and endeavored to practice obedience to all the commands of this new preacher1 who still remained among us4 ,but1 as was usual with me1 in any emergency of this kind1 ,i went to the traders1 firmly believing that if the ,deity had any communications to make to men1 they would be given1 in the first instance1 to white men4 ,the traders ridiculed and despised the idea of a new revelation of the ,divine will1 and the thought that it should be given to a poor ,shawnee4 ,thus was ,i confirmed in my infidelity4 ,nevertheless1 ,i did not openly avow my unbelief to the ,indians1 only ,i refused to kill my dogs1 and showed no great degree of anxiety to comply with his other requirements4 ,as long as ,i remained among the ,indians1 ,i made it my business to conform1 as far as appeared consistent with my immediate convenience and comfort1 with all their customs4 ,many of their ideas ,i have adopted1 but ,i always found among them opinions which ,i could not hold4 ,the ,ojibbeway whom ,i have mentioned remained some time among the ,indians in my neighborhood1 and gained the attention of the principal men so effectually that a time was appointed and a lodge prepared for the solemn and public espousing of the doctrines of the prophet4 ,when the people1 and ,i among them1 were brought into the long lodge1 prepared for this solemnity1 we saw something carefully concealed under a blanket1 in figure and dimensions bearing some resemblance to the form of a man4 ,this was accompanied by two young men1 who1 it was understood1 attended constantly upon it1 made its bed at night1 as for a man1 and slept near it4 ,but while we remained no one went near it or raised the blanket which was spread over its unknown contents4 ,four strings of mouldy and discoloured beans were all the remaining visible insignia of this important mission4 ,after a long harangue1 in which the prominent features of the new revelation were stated and urged upon the attention of all1 the four strings of beans1 which we were told were made of the flesh itself of the prophet1 were carried with much solemnity to each man in the lodge1 and he was expected to take hold of each string at the top1 and draw them gently through his hand4 ,this was called shaking hands with the prophet1 and was considered as solemnly engaging to obey his injunctions1 and accept his mission as from the ,supreme4 ,all the ,indians who touched the beans had previously killed their dogs2 they gave up their medicine bags1 and showed a disposition to comply with all that should be required of them4 ,we had now been for some time assembled in considerable numbers4 ,much agitation and terror had prevailed among us1 and now famine began to be felt4 ,the faces of men wore an aspect of unusual gloominess2 the active became indolent1 and the spirits of the bravest seemed to be subdued4 ,i started to hunt with my dogs1 which ,i had constantly refused to kill or suffer to be killed4 ,by their assistance1 ,i found and killed a bear4 ,on returning home1 ,i said to some of the ,indians1 8,has not the ,great ,spirit given us our dogs to aid us in procuring what is needful for the support of our life1 and can you believe he wishes now to deprive us of their services8 ,the prophet1 we are told1 has forbid us to suffer our fire to be extinguished in our lodges1 and when we travel or hunt1 he will not allow us to use a flint and steel1 and we are told he requires that no man should give fire to another4 ,can it please the ,great ,spirit that we should lie in our hunting camps without fire1 or is it more agreeable to him that we should make fire by rubbing together two sticks than with a flint and a piece of steel80 ,but they would not listen to me2 and the serious enthusiasm which prevailed among them so far affected me that ,i threw away my flint and steel1 laid aside my medicine bag1 and1 in many particulars1 complied with the new doctrines2 but ,i would not kill my dogs4 ,i soon learned to kindle a fire by rubbing some dry cedar1 which ,i was careful to carry always about me1 but the discontinuance of the use of flint and steel subjected many of the ,indians to much inconvenience and suffering4 ,the influence of the ,shawnee prophet was very sensibly and painfully felt by the remotest ,ojibbeways of whom ,i had any knowledge1 but it was not the common impression among them that his doctrines had any tendency to unite them in the accomplishment of any human purpose4 ,for two or three years drunkenness was much less frequent than formerly1 war was less thought of1 and the entire aspect of affairs among them was somewhat changed by the influence of one man4 ,but gradually the impression was obliterated2 medicine bags1 flints1 and steels were resumed2 dogs were raised1 women and children were beaten as before1 and the ,shawnee prophet was despised4 ,at this day he is looked upon by the ,indians as an impostor and a bad man4 7,tanner1 #a47 ,tanner's account is confirmed by ,warren1 from the statements of old men among the ,ojibwa who had taken part in the revival4 ,according to their story the ambassadors of the new revelation appeared at the different villages1 acting strangely and with their faces painted black--perhaps to signify their character as messengers from the world of shades4 ,they told the people that they must light a fire with two dry sticks in each of their principal settlements1 and that this fire must always be kept sacred and burning4 ,they predicted the speedy return of the old ,indian life1 and asserted that the prophet would cause the dead to rise from the grave4 ,the new belief took sudden and complete possession of the minds of the ,ojibwa and spread 8like wildfire0 from end to end of their widely extended territory1 and even to the remote northern tribes in alliance with the ,cree and ,asiniboin4 ,the strongest evidence of their implicit obedience to the new revelation was given by their attention to the command to throw away their medicine bags1 the one thing which every ,indian holds most sacred4 ,it is said that the shores of ,lake ,superior1 in the vicinity of the great village of ,shagawaumikong 7,bayfield1 ,wisconsin71 were strewn with these medicine bags1 which had been cast into the water4 ,at this ancient capital of the tribe the ,ojibwa gathered in great numbers1 to dance the dances and sing the songs of the new ritual1 until a message was received from the prophet inviting them to come to him at ,detroit1 where he would explain in person the will of the ,master of ,life4 ,this was in #ahjh4 ,the excitement was now at fever heat1 and it was determined to go in a body to ,detroit4 ,it is said that #aej canoe loads of ,ojibwa actually started on this pilgrimage1 and one family even brought with them a dead child to be restored to life by the prophet4 ,they had proceeded a considerable distance when they were met by an influential ,french trader1 who reported1 on the word of some who had already visited the prophet's camp and returned1 that the devotees there were on the brink of starvation--which was true1 as the great multitude had consumed their entire supply of provisions1 and had been so occupied with religious ceremonies that they had neglected to plant their corn4 ,it was also asserted that during the prophet's frequent periods of absence from the camp1 when he would disappear for several days1 claiming on his return that he had been to the spirit world in converse with the ,master of ,life1 that he was really concealed in a hollow log in the woods4 ,this is quite probable1 and entirely consistent with the ,indian theory of trances and soul pilgrimages while the body remains unconscious in one spot4 ,these reports1 however1 put such a damper on the ardor of the ,ojibwa that they returned to their homes and gradually ceased to think about the new revelation4 ,as time went on a reaction set in1 and those who had been most active evangelists of the doctrine among the tribe became most anxious to efface the remembrance of it4 ,one good1 however1 resulted to the ,ojibwa from the throwing away of the poisonous compounds formerly in common use by the lower order of doctors1 and secret poisoning became almost unknown4 7,warren1 #b47 ,when the celebrated traveler ,catlin went among the prairie tribes some thirty years later1 he found that the prophet's emissaries--he says the prophet himself1 which is certainly a mistake--had carried the living fire1 the sacred image1 and the mystic strings 7see portrait and description7 even to the ,blackfeet on the plains of the ,saskatchewan1 going without hindrance among warring tribes where the name of the ,shawano had never been spoken1 protected only by the reverence that attached to their priestly character4 ,there seems no doubt that by this time they had developed the plan of a confederacy for driving back the whites1 and ,catlin asserts that thousands of warriors among those remote tribes had pledged themselves to fight under the lead of ,tecumtha at the proper time4 ,his account of the prophet's methods in the extreme northwest agrees with what ,tanner has reported from the ,ojibwa country4 7,catlin1 #a47 ,but disaster followed him like a shadow4 ,rivals1 jealous of his success1 came after him to denounce his plans as visionary and himself as an impostor4 ,the ambassadors were obliged to turn back to save their lives and retrace their way in haste to the far distant ,wabash1 where the fatal battle of ,tippecanoe and the death of his great brother1 ,tecumtha1 put an end to all his splendid dreams4 ,chapter ,,iv ,,tecumtha ,,and ,,tippecanoe ,these lands are ours4 ,no one has a right to remove us1 because we were the first owners4--,tecumtha to ,wells1 #ahjg4 ,the ,great ,spirit gave this great island to his red children4 ,he placed the whites on the other side of the big water4 ,they were not contented with their own1 but came to take ours from us4 ,they have driven us from the sea to the lakes--we can go no farther4--,tecumtha1 #ahaj4 ,the ,president may sit still in his town and drink his wine1 while you and ,i will have to fight it out4--,tecumtha to ,harrison1 #ahaj4 ,and now we begin to hear of the prophet's brother1 ,tecumtha1 the most heroic character in ,indian history4 ,tecumtha1 8,the ,meteor10 was the son of a chief and the worthy scion of a warrior race4 ,his tribe1 the ,shawano1 made it their proud boast that they of all tribes had opposed the most determined resistance to the encroachments of the whites4 ,his father had fallen under the bullets of the ,virginians while leading his warriors at the bloody battle of ,point ,pleasant1 in #aggd4 ,his eldest and dearest brother had lost his life in an attack on a southern frontier post1 and another had been killed fighting by his side at ,wayne's victory in #agid4 ,what wonder that the young ,tecumtha declared that his flesh crept at the sight of a white man6 ,but his was no mean spirit of personal revenge2 his mind was too noble for that4 ,he hated the whites as the destroyers of his race1 but prisoners and the defenseless knew well that they could rely on his honor and humanity and were safe under his protection4 ,when only a boy--for his military career began in childhood--he had witnessed the burning of a prisoner1 and the spectacle was so abhorrent to his feelings that by an earnest and eloquent harangue he induced the party to give up the practice forever4 ,in later years his name was accepted by helpless women and children as a guaranty of protection even in the midst of hostile ,indians4 ,of commanding figure1 nearly six feet in height and compactly built2 of dignified bearing and piercing eye1 before whose lightning even a ,british general quailed2 with the fiery eloquence of a ,clay and the clear-cut logic of a ,webster2 abstemious in habit1 charitable in thought and action1 brave as a lion1 but humane and generous withal--in a word1 an aboriginal ,american knight--his life was given to his people1 and he fell at last1 like his father and his brothers before him1 in battle with the destroyers of his nation1 the champion of a lost cause and a dying race4 ,his name has been rendered 8,the ,shooting ,star0 and 8,the ,panther ,crouching1 or ,lying in ,wait40 ,from a reply to a letter of inquiry addressed to ,professor ,a4 ,s4 ,gatschet1 the well-known philologist1 ,i extract the following1 which throws valuable light on the name system and mythology of the ,shawano1 and shows also that the two renderings1 apparently so dissimilar1 have a common origin3 ,shawano personal names are nearly all clan names1 and by their interpretation the clan to which the individual or his father or mother belongs may be discovered4 ,thus1 when a man is called 8tight fitting0 or 8good fit10 he is of the ,rabbit clan1 because the fur fits the rabbit very tightly and closely4 ,the name of ,tecumtha is derived from nila ni tkamthka1 8,i cross the path or way of somebody1 or of an animal40 ,this indicates that the one so named belongs to the clan of the round-foot or claw-foot animals1 as panther1 lion1 or even raccoon4 ,tecumtha and his brother belonged to the clan of the manetuwi msipessi or 8miraculous panther0 7msi1 great1 big2 pishiwi1 abbreviated pessi1 cat1 both combined meaning the ,american lion74 ,so the translations 8panther lying in wait10 or 8crouching lion10 give only the sense of the name1 and no animal is named in it4 ,but the msi-pessi1 when the epithet miraculous 7manetuwi7 is added to it1 means a 8celestial tiger10 i4 e41 a meteor or shooting star4 ,the manetuwi msi-pessi lives in water only and is visible not as an animal1 but as a shooting star1 and exceeding in size other shooting stars4 ,this monster gave name to a ,shawano clan1 and this clan1 to which ,tecumtha belonged1 was classed among the claw-foot animals also4 ,the quick motion of the shooting star was correctly likened to that of a tiger or wildcat rushing upon his prey4 ,shooting stars are supposed to be souls of great men all over ,america4 ,the home of the dead is always in the west1 where the celestial bodies set1 and since meteors travel westward they were supposed to return to their western home4 ,illustration3 ,fig4 #eh--,tecumtha4 ,one of the finest looking men ,i ever saw--about #f feet high1 straight1 with large1 fine features1 and altogether a daring1 bold-looking fellow4--,captain ,floyd1 #ahaj4 ,one of those uncommon geniuses which spring up occasionally to produce revolutions and overturn the established order of things--,governor ,harrison4 ,,explanation ,,of ,,figure #eh ,this portrait is a copy of the one given by ,lossing in his ,american ,revolution and the ,war of #ahab1 ,,iii4 7#ahge71 page #bhc4 ,he quotes a description of ,tecumtha's personal appearance by a ,british officer who saw him in #ahab1 and then goes on to give the history of the portrait4 8,captain ,j4 ,b4 ,glegg1 ,brock's aid-de-camp1 has left on record the following description of ,tecumtha at that interview3 #8,tecumseh's appearance was very prepossessing2 his figure light and finely proportioned2 his age ,i imagined to be about five and thirty he was about forty2 in height1 #e feet #i or #aj inches2 his complexion light copper2 countenance oval1 with bright hazel eyes1 bearing cheerfulness1 energy1 and decision4 ,three small silver crosses or coronets were suspended from the lower cartilage of his aquiline nose1 and a large silver medallion of ,george the ,third1 which ,i believe his ancestor had received from ,lord ,dorchester when governor-general of ,canada1 was attached to a mixed-colored wampum string and hung round his neck4 ,his dress consisted of a plain1 neat uniform1 tanned deerskin jacket1 with long trowsers of the same material1 the seams of both being covered with neatly cut fringe1 and he had on his feet leather moccasins1 much ornamented with work made from the dyed quills of the porcupine4' ,the portrait of ,tecumtha above given is from a pencil sketch by ,pierre ,le ,dru4444 ,in this ,i have given only the head by ,le ,dru4 ,the cap was red1 and in front was a single eagle's feather1 black1 with a white tip4 ,the sketch of his dress 7and the medal above described71 in which he appears as a brigadier-general of the ,british army1 is from a rough drawing1 which ,i saw in ,montreal in the summer of #aheh1 made at ,malden soon after the surrender of ,detroit1 where the ,indians celebrated that event by a grand feast4 ,it was only on gala occasions that ,tecumtha was seen in full dress4 ,the sketch did not pretend to give a true likeness of the chief1 and was valuable only as a delineation of his costume4 ,from the two we are enabled to give a pretty faithful picture of the great ,shawnoese warrior and statesman as he appeared in his best mood4 ,when in full dress he wore a cocked hat and plume1 but would not give up his blue breechcloth1 red leggings fringed with buckskin1 and buckskin moccasins40 ,tecumtha was now in the prime of manhood1 being about #dj years of age1 and had already thought out his scheme of uniting all the tribes in one grand confederation to resist the further encroachments of the whites1 on the principle that the ,indians had common interests1 and that what concerned one tribe concerned all4 ,as the tribes were constantly shifting about1 following the game in its migrations1 he held that no one tribe had any more than a possessory right to the land while in actual occupancy1 and that any sale of lands1 to be valid1 must be sanctioned by all the tribes concerned4 ,his claim was certainly founded in justice1 but the government refused to admit the principle in theory1 although repeatedly acting on it in practice1 for every important treaty afterward made in ,mississippi valley was a joint treaty1 as it was found impossible to assign the ownership of any considerable section to any one particular tribe4 ,the ,shawano themselves hunted from the ,cumberland to the ,susquehanna4 ,as a basal proposition1 ,tecumtha claimed that the ,greenville treaty1 having been forced on the ,indians1 was invalid2 that the only true boundary was the ,ohio1 as established in #agfh1 and that all future cessions must have the sanction of all the tribes claiming rights in that region4 ,by this time there were assembled at ,greenville to listen to the teachings of the prophet hundreds of savages1 representing all the widely extended tribes of the late region and the great northwest1 all wrought up to the highest pitch of excitement over the prospect of a revival of the old ,indian life and the perpetuation of aboriginal sovereignty4 ,this was ,tecumtha's opportunity1 and he was quick to improve it4 ,even those who doubted the spiritual revelations could see that they were in danger from the continued advances of the whites1 and were easily convinced that safety required that they should unite as one people for the preservation of a common boundary4 ,the pilgrims carried back these ideas to their several tribes1 and thus what was at first a simple religious revival soon became a political agitation4 ,they were equally patriotic from the ,indian point of view1 and under the circumstances one was almost the natural complement of the other4 ,all the evidence goes to show that the movement in its inception was purely religious and peaceable2 but the military spirit of ,tecumtha afterward gave to it a warlike and even aggressive character1 and henceforth the apostles of the prophet became also recruiting agents for his brother4 ,tecumtha himself was too sensible to think that the whites would be destroyed by any interposition of heaven1 or that they could be driven out by any combination of the ,indians1 but he did believe it possible that the westward advance of the ,americans could be stopped at the ,ohio1 leaving his people in undisturbed possession of what lay beyond4 ,in this hope he was encouraged by the ,british officials in ,canada1 and it is doubtful if the movement would ever have become formidable if it had not been incited and assisted from across the line4 ,in the spring of #ahjg it was estimated that at ,fort ,wayne fifteen hundred ,indians had recently passed that post on their way to visit the prophet1 while councils were constantly being held and runners were going from tribe to tribe with pipes and belts of wampum4 ,it was plain that some uncommon movement was going on among them1 and it also was evident that the ,british agents had a hand in keeping up the excitement4 ,the government became alarmed1 and the crisis came when an order was sent from the ,president to ,tecumtha at ,greenville to remove his party beyond the boundary of #agie 7the ,greenville treaty74 ,trembling with excitement1 ,tecumtha rose and addressed his followers in a passionate speech1 dwelling on the wrongs of the ,indians and the continued encroachments of the whites4 ,then1 turning to the messenger1 he said1 8,these lands are ours4 ,no one has a right to remove us1 because we were the first owners4 ,the ,great ,spirit above has appointed this place for us1 on which to light our fires1 and here we will remain4 ,as to boundaries1 the ,great ,spirit above knows no boundaries nor will his red children acknowledge any40 7,drake1 ,tecumseh1 #c47 ,from this time it was understood that the ,indians were preparing to make a final stand for the valley of the ,ohio4 ,the prophet continued to arouse their enthusiasm by his inspired utterances1 while ,tecumtha became the general and active organizer of the warriors4 ,at a conference with the governor of ,ohio in the autumn of #ahjg he fearlessly denied the validity of the former treaties1 and declared his intention to resist the further extension of the white settlements on ,indian lands4 ,the next spring great numbers of ,indians came down from the lakes to visit ,tecumtha and his brother1 who1 finding their following increasing so rapidly1 accepted an invitation from the ,potawatomi and ,kickapoo1 and removed their headquarters to a more central location on the ,wabash4 ,the ,delaware and ,miami1 who claimed precedence in that region and who had all along opposed the prophet and ,tecumtha1 protested against this move1 but without effect4 ,the new settlement1 which was on the western bank of the river1 just below the mouth of the ,tippecanoe1 was known to the ,indians as ,kehtipaquononk1 8the great clearing10 and was an old and favorite location with them4 ,it had been the site of a large ,shawano village which had been destroyed by the ,americans in #agia1 and some years later the ,potawatomi had rebuilt upon the same place1 to which they now invited the disciples of the new religion4 ,the whites had corrupted the name to ,tippecanoe1 and it now generally became known as the ,prophet's town4 ,nothing else of moment occurred during this year1 but it was learned that ,tecumtha contemplated visiting the southern tribes in the near future to enlist them also in his confederacy4 ,in #ahji1 however1 rumors of an approaching outbreak began to fill the air1 and it was evident that the ,british were instigating the ,indians to mischief in anticipation of a war between ,england and the ,united ,states4 ,just at this juncture the anger of ,tecumtha's party was still further inflamed by the negotiation of treaties with four tribes by which additional large tracts were ceded in ,indiana and ,illinois4 ,the ,indians now refused to buy ammunition from the ,american traders1 saying that they could obtain all they wanted for nothing in another quarter4 ,in view of the signs of increasing hostility1 ,governor ,harrison was authorized to take such steps as might be necessary to protect the frontier4 ,tecumtha had now gained over the ,wyandot1 the most influential tribe of the ,ohio region1 the keepers of the great wampum belt of union and the lighters of the council fire of the allied tribes4 ,their example was speedily followed by the ,miami1 whose adhesion made the tribes of the ,ohio and the lakes practically unanimous4 ,the prophet now declared that he would follow in the steps of ,pontiac1 and called on the remote tribes to assist those on the border to roll back the tide which would otherwise overwhelm them all4 ,in return1 the ,sauk and ,fox sent word that they were ready whenever he should say the word4 ,in the summer of #ahaj1 according to a previous arrangement1 ,tecumtha1 attended by several hundred warriors1 descended the river to ,vincennes to confer with ,governor ,harrison on the situation4 ,the conference began on the #aeth of ,august and lasted three days4 ,tecumtha reiterated his former claims1 saying that in uniting the tribes he was endeavoring to dam the mighty water that was ready to overflow his people4 ,the ,americans had driven the ,indians from the sea and threatened to push them into the lakes2 and1 although he disclaimed any intention of making war against the ,united ,states1 he declared his fixed resolution to insist on the old boundary and to oppose the further intrusion of the whites on the lands of the ,indians1 and to resist the survey of the lands recently ceded4 ,he was followed by chiefs of five different tribes1 each of whom in turn declared that he would support the principles of ,tecumtha4 ,harrison replied that the government would never admit that any section belonged to all the ,indians in common1 and that1 having bought the ceded lands from the tribes who were first found in possession of them1 it would defend its title by arms4 ,to this ,tecumtha said that he preferred to be on the side of the ,americans1 and that if his terms were conceded he would bring his forces to the aid of the ,united ,states in the war which he knew was soon to break out with ,england1 but that otherwise he would be compelled to join the ,british4 ,the governor replied that he would state the case to the ,president1 but that it was altogether unlikely that he would consent to the conditions4 ,recognizing the inevitable1 ,tecumtha expressed the hope that1 as the ,president was to determine the matter1 the ,great ,spirit would put sense into his head to induce him to give up the lands1 adding1 8,it is true1 he is so far off he will not be injured by the war4 ,he may sit still in his town and drink his wine1 while you and ,i will have to fight it out40 ,the governor then requested that in the event of an ,indian war ,tecumtha would use his influence to prevent the practice of cruelties on women and children and defenseless prisoners4 ,to this he readily agreed1 and the promise was faithfully kept4 7,drake1 ,tecumseh1 #d47 ,the conference had ended with a tacit understanding that war must come1 and both sides began to prepare for the struggle4 ,soon after it was learned that the prophet had sent belts to the tribes west of the ,mississippi1 inviting them to join in a war against the ,united ,states4 ,outrages on the ,indians by settlers intensified the hostile feeling1 and the ,delawares refused to deliver up a murderer until some of the whites who had killed their people were first punished4 ,harrison himself states that the ,indians could rarely obtain satisfaction for the most unprovoked wrongs4 ,in another letter he says that ,tecumtha 8has taken for his model the celebrated ,pontiac1 and ,i am persuaded he will bear a favorable comparison in every respect with that far-famed warrior40 ,in ,july1 #ahaa1 ,tecumtha again1 visited ,harrison at ,vincennes4 ,in the course of his talk he said that the whites were unnecessarily alarmed1 as the ,indians were only following the example set them by the colonies in uniting for the furtherance of common interests4 ,he added that he was now on his way to the southern tribes to obtain their adhesion also to the league1 and that on his return in the spring he intended to visit the ,president to explain his purposes fully and to clear away all difficulties4 ,in the meantime he expected that a large number of ,indians would join his colony on the ,wabash during the winter1 and to avoid any danger of collision between them and the whites1 he requested that no settlements should be made on the disputed lands until he should have an opportunity to see the ,president4 ,to this ,harrison replied that the ,president would never give up a country which he had bought from its rightful owners1 nor would he suffer his people to be injured with impunity4 ,this closed the interview1 and the next day ,tecumtha started with his party for the south to visit the ,creek and ,choctaw4 ,about the same time it was learned that the ,british had sent a message to the prophet1 telling him that the time had now come for him to take up the hatchet1 and inviting him to send a party to their headquarters at ,malden 7now ,amherstburg1 ,ontario7 to receive the necessary supplies4 ,in view of these things ,harrison suggested to the ,war ,department that opportunity be taken of ,tecumtha's absence in the south to strike a blow against his confederacy4 ,continuing in the same letter1 he says of the great ,indian leader3 ,the implicit obedience and respect which the followers of ,tecumseh pay to him is really astonishing1 and more than any other circumstance bespeaks him one of those uncommon geniuses which spring up occasionally to produce revolutions and overturn the established order of things4 ,if it were not for the vicinity of the ,united ,states1 he would perhaps be the founder of an empire that would rival in glory ,mexico or ,peru4 ,no difficulties deter him4 ,for four years he has been in constant motion4 ,you see him to-day on the ,wabash1 and in a short time hear of him on the shores of ,lake ,erie or ,michigan or on the banks of the ,mississippi1 and wherever he goes he makes an impression favorable to his purposes4 ,he is now upon the last round1 to put a finishing stroke to his work4 ,i hope1 however1 before his return that that part of the fabric which he considered complete will be demolished1 and even its foundations rooted up4 7,drake1 ,tecumseh1 #e47 ,on this trip ,tecumtha went as far as ,florida and engaged the ,seminole for his confederacy4 ,then1 retracing his steps into ,alabama1 he came to the ancient ,creek town of ,tukabachi1 on the ,tallapoosa1 near the present site of ,montgomery4 ,what happened here is best told in the words of ,mc,kenney and ,hall1 who derived their information from ,indians at the same town a few years later3 ,he made his way to the lodge of the chief called the ,big ,warrior4 ,he explained his object1 delivered his war talk1 presented a bundle of sticks1 gave a piece of wampum and a war hatchet--all which the ,big ,warrior took--when ,tecumth1 reading the spirit and intentions of the ,big ,warrior1 looked him in the eye1 and1 pointing his finger toward his face1 said3 8,your blood is white4 ,you have taken my talk1 and the sticks1 and the wampum1 and the hatchet1 but you do not mean to fight4 ,i know the reason4 ,you do not believe the ,great ,spirit has sent me4 ,you shall know4 ,i leave ,tuckhabatchee directly1 and shall go straight to ,detroit4 ,when ,i arrive there1 ,i will stamp on the ground with my foot and shake down every house in ,tuckhabatchee40 ,so saying1 he turned and left the ,big ,warrior in utter amazement at both his manner and his threat1 and pursued his journey4 ,the ,indians were struck no less with his conduct than was the ,big ,warrior1 and began to dread the arrival of the day when the threatened calamity would befall them4 ,they met often and talked over this matter1 and counted the days carefully to know the day when ,tecumth would reach ,detroit4 ,the morning they had fixed upon as the day of his arrival at last came4 ,a mighty rumbling was heard--the ,indians all ran out of their houses--the earth began to shake2 when at last1 sure enough1 every house in ,tuckhabatchee was shaken down4 ,the exclamation was in every mouth1 8,tecumth has got to ,detroit60 ,the effect was electric4 ,the message he had delivered to the ,big ,warrior was believed1 and many of the ,indians took their rifles and prepared for the war4 ,the reader will not be surprised to learn that an earthquake had produced all this2 but he will be1 doubtless1 that it should happen on the very day on which ,tecumth arrived at ,detroit1 and in exact fulfillment of his threat4 ,it was the famous earthquake of ,new ,madrid on the ,mississippi4 7,mc,kenney and ,hall1 #a47 ,the fire thus kindled among the ,creek by ,tecumtha was fanned into a blaze by the ,british and ,spanish traders until the opening of the war of #ahab gave the opportunity for the terrible outbreak known in history as the ,creek war4 ,while ,tecumtha was absent in the south1 affairs were rapidly approaching a crisis on the ,wabash4 ,the border settlers demanded the removal of the prophet's followers1 stating in their memorial to the ,president that they were 8fully convinced that the formation of this combination headed by the ,shawano prophet was a ,british scheme1 and that the agents of that power were constantly exciting the ,indians to hostility against the ,united ,states40 ,governor ,harrison now sent messages to the different tribes earnestly warning them of the consequences of a hostile outbreak1 but about the same time the prophet himself announced that he had now taken up the tomahawk against the ,united ,states1 and would only lay it down with his life1 unless the wrongs of the ,indians were redressed4 ,it was known also that he was arousing his followers to a feverish pitch of excitement by the daily practice of mystic rites4 ,illustration3 ,fig4 #ei--;,harrison treaty pipe4 ,harrison now determined to break up the prophet's camp4 ,accordingly1 at the head of about #ijj men1 including about #bej regulars1 he marched from ,vincennes1 and on the #eth of ,november1 #ahaa1 encamped within a few miles of the prophet's town4 ,the ,indians had fortified the place with great care and labor4 ,it was sacred to them as the spot where the rites of the new religion had been so long enacted1 and by these rites they believed it had been rendered impregnable to the attacks of the white man4 ,the next day he approached still nearer1 and was met by messengers from the town1 who stated that the prophet was anxious to avoid hostilities and had already sent a pacific message by several chiefs1 who had unfortunately gone down on the other side of the river and thus had failed to find the general4 ,a truce was accordingly agreed on until the next day1 when terms of peace were to be arranged between the governor and the chiefs4 ,the army encamped on a spot pointed out by the ,indians1 an elevated piece of ground rising out of a marshy prairie1 within a mile of the town4 ,although ,harrison did not believe that the ,indians would make a night attack1 yet as a precaution he had the troops sleep on their arms in order of battle4 ,at #d o'clock in the morning of the #gth1 ,governor ,harrison1 according to his practice1 had risen preparatory to the calling up the troops1 and was engaged1 while drawing on his boots by the fire1 in conversation with ,general ,wells1 ,colonel ,owen1 and ,majors ,taylor and ,hurst4 ,the orderly drum had been roused for the purpose of giving the signal for the troops to turn out1 when the attack of the ,indians suddenly commenced upon the left flank of the camp4 ,the whole army was instantly on its feet1 the campfires were extinguished1 the governor mounted his horse and proceeded to the point of attack4 ,several of the companies had taken their places in the line within forty seconds from the report of the first gun1 and the whole of the troops were prepared for action in the course of two minutes1 a fact as creditable to their own activity and bravery as to the skill and bravery of their officers4 ,the battle soon became general1 and was maintained on both sides with signal and even desperate valor4 ,the ,indians advanced and retreated by the aid of a rattling noise1 made with deer hoofs1 and persevered in their treacherous attack with an apparent determination to conquer or die upon the spot4 ,the battle raged with unabated fury and mutual slaughter until daylight1 when a gallant and successful charge by our troops drove the enemy into the swamp and put an end to the conflict4 ,prior to the assault the prophet had given assurances to his followers that in the coming contest the ,great ,spirit would render the arms of the ,americans unavailing2 that their bullets would fall harmless at the feet of the ,indians2 that the latter should have light in abundance1 while the former would be involved in thick darkness4 ,availing himself of the privilege conferred by his peculiar office1 and perhaps unwilling in his own person to attest at once the rival powers of a sham prophecy and a real ,american bullet1 he prudently took a position on an adjacent eminence1 and when the action began1 he entered upon the performance of certain mystic rites1 at the same time singing a war song4 ,in the course of the engagement he was informed that his men were falling4 ,he told them to fight on--it would soon be as he had predicted4 ,and then1 in louder and wilder strains1 his inspiring battle song was heard commingling with the sharp crack of the rifle and the shrill war whoop of his brave but deluded followers4 7,drake1 ,tecumseh1 #f47 ,drake estimates the whole number of ,indians engaged in the battle at between #hjj and #a1jjj1 representing all the principal tribes of the region1 and puts the killed at probably not less than #ej1 with an unusually large proportion of wounded4 ,harrison's estimate would seem to put the numbers much higher4 ,the ,americans lost #fj killed or mortally wounded1 and #ahh in all4 7,drake1 ,tecumseh1 #g47 ,in their hurried retreat the ,indians left a large number of dead on the field4 ,believing on the word of the prophet that they would receive supernatural aid from above1 they had fought with desperate bravery1 and their defeat completely disheartened them4 ,they at once abandoned their town and dispersed1 each to his own tribe4 ,tecumtha's great fabric was indeed demolished1 and even its foundations rooted up4 ,the night before the engagement the prophet had performed some medicine rites by virtue of which he had assured his followers that half of the soldiers were already dead and the other half bereft of their senses1 so that the ,indians would have little to do but rush into their camp and finish them with the hatchet4 ,the result infuriated the savages4 ,they refused to listen to the excuses which are always ready to the tongue of the unsuccessful medicine-man1 denounced him as a liar1 and even threatened him with death4 ,deserted by all but a few of his own tribe1 warned away from several villages toward which he turned his steps1 he found refuge at last among a small band of ,wyandot2 but his influence and his sacred prestige were gone forever1 and he lived out his remaining days in the gloom of obscurity4 ,from the south ,tecumtha returned through ,missouri1 ,iowa1 and ,illinois1 everywhere making accessions to his cause1 but reached the ,wabash at last1 just a few days after the battle1 only to find his followers scattered to the four winds1 his brother a refugee1 and the great object of his life--a confederation of all the tribes--brought to nothing4 ,his grief and disappointment were bitter4 ,he reproached his brother in unmeasured terms for disobeying his instructions to preserve peace in his absence1 and when the prophet attempted to reply1 it is said that ,tecumtha so far forgot his dignity as to seize his brother by the hair and give him a violent shaking1 threatening to take his life4 ,early in #ahab ,tecumtha sent a message to ,governor ,harrison1 informing him of his return from the south1 and stating that he was now ready to make the proposed visit to the ,president4 ,to this ,harrison replied1 giving his permission1 but refusing to allow any party to accompany him4 ,this stipulation did not please the great leader1 who had been accustomed to the attendance of a retinue of warriors wherever he went4 ,he declined the terms1 and thus terminated his intercourse with the governor4 ,in ,june1 #ahab1 he visited the agent at ,fort ,wayne1 and there reiterated the justice of his position in regard to the ownership of the ,indian lands1 again disclaimed having had any intention of making war against the ,united ,states1 and reproached ,harrison for marching against his people in his absence4 ,in return1 the agent endeavored to persuade him now to join forces with the ,united ,states in the approaching conflict with ,england4 8,tecumtha listened with frigid indifference1 made a few general remarks in reply1 and then with a haughty air left the council house and took his departure for ,malden1 where he joined the ,british standard40 7,drake1 ,tecumseh1 #h47 ,his subsequent career is a part of the history of the war of #ahab4 ,formal declaration of war against ,great ,britain was made by the ,united ,states on ,june #ah1 #ahab4 ,tecumtha was already at ,malden1 the ,british headquarters on the ,canadian side1 and when invited by some friendly ,indians to attend a council near ,detroit in order to make arrangements for remaining neutral1 he sent back word that he had taken sides with the king1 and that his bones would bleach on the ,canadian shore before he would recross the river to join in any council of neutrality4 ,a few days later he led his ,indians into battle on the ,british side4 ,for his services at ,maguaga he was soon afterward regularly commissioned a brigadier general in the ,british army4 ,we pass over the numerous events of this war--,maguaga1 the ,raisin1 ,fort ,meigs1 ,perry's victory--as being outside the scope of our narrative1 and come to the battle of the ,thames1 ,october #e1 #ahac1 the last ever fought by ,tecumtha4 ,after ,perry's decisive victory on the lake1 ,proctor hastily prepared to retreat into the interior1 despite the earnest protests of ,tecumtha1 who charged him with cowardice1 an imputation which the ,british general did not dare to resent4 ,the retreat was begun with ,harrison in close pursuit1 until the ,british and ,indians reached a spot on the north bank of the ,thames1 in the vicinity of the present ,chatham1 ,ontario4 ,here1 finding the ground favorable for defense1 ,tecumtha resolved to retreat no farther1 and practically compelled ,proctor to make a stand4 ,the ,indian leader had no hope of triumph in the issue4 ,his sun had gone down1 and he felt himself already standing in the shadow of death4 ,he was done with life and desired only to close it1 as became a warrior1 striking a last blow against the hereditary enemy of his race4 ,when he had posted his men1 he called his chiefs about him and calmly said1 8,brother warriors1 we are now about to enter into an engagement from which ,i shall never come out--my body will remain on the field of battle40 ,he then unbuckled his sword1 and1 placing it in the hands of one of them1 said1 8,when my son becomes a noted warrior and able to wield a sword1 give this to him40 ,he then laid aside his ,british military dress and took his place in the line1 clothed only in the ordinary deerskin hunting shirt4 7,drake1 ,tecumseh1 #i47 ,when the battle began1 his voice was heard encouraging his men until he fell under the cavalry charge of the ,americans1 who had already broken the ranks of the ,british regulars and forced them to surrender4 ,deprived of their leader and deserted by their white allies1 the ,indians gave up the unequal contest and fled from the field4 ,tecumtha died in his forty-fourth year4 ,after the close of the war the prophet returned from ,canada by permission of this government and rejoined his tribe in ,ohio1 with whom he removed to the west in #ahbg4 7,schoolcraft1 ,ind4 ,tribes1 #b47 ,catlin1 who met and talked with him in #ahcb1 thus speaks of him3 ,this1 no doubt1 has been a very shrewd and influential man1 but circumstances have destroyed him1 as they have many other great men before him1 and he now lives respected1 but silent and melancholy1 in his tribe4 ,i conversed with him a great deal about his brother ,tecumseh1 of whom he spoke frankly1 and seemingly with great pleasure2 but of himself and his own great schemes he would say nothing4 ,he told me that ,tecumseh's plans were to embody all the ,indian tribes in a grand confederacy1 from the province of ,mexico to the ,great ,lakes1 to unite their forces in an army that would be able to meet and drive back the white people1 who were continually advancing on the ,indian tribes and forcing them from their lands toward the ,rocky mountains2 that ,tecumseh was a great general1 and that nothing but his premature death defeated his grand plan4 7,catlin1 #b47 ,chapter ,v ,k,,nak,k ,,and ,,minor ,,prophets ,k,,nak,k ,my father1 the ,great ,spirit holds all the world in his hands4 ,i pray to him that we may not be removed from our lands4444 ,take pity on us and let us remain where we are4--,knakk4 ,i was singularly struck with the noble efforts of this champion of the mere remnant of a poisoned race1 so strenuously laboring to rescue the remainder of his people from the deadly bane that has been brought amongst them by enlightened ,christians4--,catlin4 ,the scene now shifts to the west of the ,mississippi4 ,with the death of ,tecumtha the confederacy of the northwestern tribes fell to pieces1 and on the closing of the war of #ahab the government inaugurated a series of treaties resulting1 within twenty years1 in the removal of almost every tribe beyond the ,mississippi and the appropriation of their former country by the whites4 ,among others the ,kickapoo1 by the treaty of ,edwardsville in #ahai1 had ceded the whole of their ancient territory in ,illinois1 comprising nearly one-half the area of the state1 in exchange for a much smaller tract on ,osage river in ,missouri and #c1jjj in goods4 7,treaties1 #a47 ,the government also agreed to furnish two boats to take them up the river to their new home1 where 8the ,united ,states promise to guarantee to the said tribe the peaceable possession of the tract of land hereby ceded to them1 and to restrain and prevent all white persons from hunting1 settling1 or otherwise intruding upon it40 ,for some reason1 however1 the ,kickapoo manifested no overwhelming desire to remove from their villages and cornfields on the broad prairies of ,illinois to the rugged hills of ,missouri4 ,this may have been due to the innate perversity of the savage1 or possibly to the fact that the new country guaranteed to them was already occupied by their hereditary enemies1 the ,osage1 who outnumbered the ,kickapoo three to one4 ,to be sure1 these aboriginal proprietors had agreed to surrender the territory to the ,united ,states1 but they were still at home to all visitors1 as the immigrant ,cherokee had learned to their cost4 ,be that as it may1 several years passed and it began to be suspected that the ,kickapoo were not anxious to go west and grow up with the country4 ,investigation disclosed the fact that1 instead of removing to the reservation on ,osage river1 one-half of the tribe had gone southward in a body and crossed over to the ,spanish side of ,red river 7now ,texas71 where they might reasonably hope to be secure from the further advance of the ,americans4 ,others were preparing to follow1 and the government agents were instructed to make a strong effort to effect the immediate removal of the tribe to ,missouri and to prevent the emigration of any more to the south4 ,illustration3 ,fig4 #fj--,knakk the ,kickapoo prophet4 ,it now appeared that they were encouraged to hold their ground by a new prophet who had sprung up among them1 named ,knakk4 ,the name 7also spelled ,kee-an-ne-kuk and ,kanacuk71 refers to putting the foot upon a fallen object1 and does not denote 8the foremost man10 as rendered by ,catlin4 ,in a letter written to ,general ,clark1 in ,february1 #ahbg--;a few days after the prophet himself had visited ,general ,clark--the agent1 ,mr ,graham1 after reporting his failure to induce the tribe to remove1 states that the prophet 8had no idea of giving up his lands10 and continues3 ,this man has acquired an influence over his people through supposed revelations from ,god1 which he urges on them with an eloquence1 mildness1 and firmness of manner that carries to their credulous ears conviction of his communications with ,god4 ,to give a favorable turn to his mind1 ,i apparently gave credence to his statements of these revelations1 and attempted to put a construction on them for him4 ,he listened to me with great attention1 and1 after ,i had finished1 said ,i might be right2 that ,god would talk to him again and he would let me know what he said4 ,in the meantime he would use his influence to get his people to move1 but that he could not himself come over until all had removed2 that there were many bad men yet among them1 whom he hoped to convert to the ways of ,god1 and then all would come over4 ,he would preach to his men and warn them from taking away or injuring the property of the white people1 and if any white man struck them--to use his own expression--he would bow his head and not complain2 he would stop any attempt to take revenge4 ,he seems to have a wonderful influence over those ,indians who accompanied him4 ,they neither drank nor painted1 were serious1 though not gloomy4 7,ind4 ,off41 #a47 ,illustration3 ,fig4 #fa--,knakk's heaven4 ,in the same month ,knakk himself visited ,general ,clark at ,saint ,louis1 and in the course of a long talk explained the origin of his divine mission and the nature of his doctrine1 illustrating the subject by means of a peculiar diagram 7figure #fa71 and closing with an earnest appeal in behalf of his people that they should be allowed to remain undisturbed4 ,although it was said by the traders that he had stolen his inspiration from a ,methodist preacher1 it is plain from an examination of his doctrine that he was the direct spiritual successor of ,tenskwatawa and the ,delaware prophet1 who in their generation had preached to the same tribe4 ,like his predecessors1 also1 he condemned the use of 8medicine bags0 and medicine songs1 which1 although universal among the tribes1 seem to have been regarded by the better class of ,indians as witchcraft was in former days among the whites4 ,after the usual preliminary expressions of mutual friendship and good will1 ,knakk stated that all his people were united in sentiment1 and then proceeded to explain his religious views as follows3 ,my father1 the ,great ,spirit has placed us all on this earth2 he has given to our nation a piece of land4 ,why do you want to take it away and give us so much trouble8 ,we ought to live in peace and happiness among ourselves and with you4 ,we have heard of some trouble about our land4 ,i have come down to see you and have all explained4 99 99 99 99 99 ,my father1 the ,great ,spirit appeared to me2 he saw my heart was in sorrow about our land2 he told me not to give up the business1 but go to my ,great ,father and he would listen to me4 ,my father1 when ,i talked to the ,great ,spirit1 ,i saw the chiefs holding the land fast4 ,he told me the life of our children was short and that the earth would sink4 ,my father1 ,i will explain to you what the ,great ,spirit said to me--to do so1 ,i must make some marks4 ,the ,great ,spirit says3 ,my father1 we started from this point 7,a1 figure #fa74 ,we are here now 7,b74 ,when we get here 7,c71 the ,great ,spirit will appear to me again4 ,here 7,b7 the ,great ,spirit gave his blessings to the ,indians and told them to tell his people to throw away their medicine bags and not to steal1 not to tell lies1 not to murder1 not to quarrel1 and to burn their medicine bags4 ,if they did not1 they could not get on the straight way1 but would have to go the crooked path of the bad here 7,d72 that when we got to this place 7the curved line1 ,e71 we would not be able to cross it unless we were all good4 ,it was fire4 ,that we should go to this place 7,e71 where there would be collected all the red chiefs and there would be a great preaching4 ,that if we had not thrown away all our bad doings1 these two points would meet 7,d and ,e71 and then the ,great ,spirit would destroy everything and the world would be turned over4 ,that if we would be good and throw away all our bad doings1 we would cross this fire1 when we would come to water 7second line71 which we would cross4 ,there we would come to a country where there was nothing but a prairie and nothing grew upon it4 ,there the sun would be hid from us by four black clouds4 ,when we get here 7,c71 the ,great ,spirit will explain these round marks4 ,my father1 ,i have now explained as well as ,i can1 with much pains1 our situation4 ,i wish you to tell me the truth and hide nothing from me4 ,i have heard that some of your warriors are going to take up the tomahawk4 ,i explained to you last fall our situation4 ,we are now here 7,b71 where we are in great trouble4 ,i told you of all our troubles4 ,i asked you to reflect on our situation and that we would come back to see you4 99 99 99 99 99 ,my father1 you call all the redskins your children4 ,when we have children1 we treat them well4 ,that is the reason ,i make this long talk to get you to take pity on us and let us remain where we are4 ,my father1 ,i wish after my talk is over you would write to my ,great ,father1 the president1 that we have a desire to remain a little longer where we now are4 ,i have explained to you that we have thrown all our badness away and keep the good path4 ,i wish our ,great ,father could hear that4 ,i will now talk to my ,great ,father1 the president4 ,my ,great ,father1 ,i don't know if you are the right chief1 because ,i have heard some things go wrong4 ,i wish you to reflect on our situation and let me know4 ,i want to talk to you mildly and in peace1 so that we may understand each other4 ,when ,i saw the ,great ,spirit1 he told me to throw all our bad acts away4 ,we did so4 ,some of our chiefs said the land belonged to us1 the ,kickapoos2 but this is not what the ,great ,spirit told me--the lands belong to him4 ,the ,great ,spirit told me that no people owned the lands--that all was his1 and not to forget to tell the white people that when we went into council4 ,when ,i saw the ,great ,spirit1 he told me1 ,mention all this to your ,great ,father4 ,he will take pity on your situation and let you remain on the lands where you are for some years1 when you will be able to get through all the bad places 7the marks in the figure71 and where you will get to a clear piece of land where you will all live happy4 ,when ,i talked to the ,great ,spirit1 he told me to make my warriors throw their tomahawks in the bad place4 ,i did so1 and every night and morning ,i raise my hands to the ,great ,spirit and pray to him to give us success4 ,i expect1 my father1 that ,god has put me in a good way--that our children shall see their sisters and brothers and our women see their children4 ,they will grow up and travel and see their totems4 ,the ,great ,spirit told me1 8,our old men had totems4 ,they were good and had many totems4 ,now you have scarcely any4 ,if you follow my advice1 you will soon have totems again40 ,say this to my ,great ,father for me4#b 99 99 99 99 99 ,my father1 since ,i talked with the ,great ,spirit1 our women and children and ourselves1 we have not such good clothes1 but we don't mind that4 ,we think of praying every day to the ,great ,spirit to get us safe to the good lands1 where all will be peace and happiness4 ,my father1 the ,great ,spirit holds all the world in his hands4 ,i pray to him that we may not be removed from our land until we can see and talk to all our totems4444 ,my father1 when ,i left my women and children1 they told me1 8,as you are going to see our ,great ,father1 tell him to let us alone and let us eat our victuals with a good heart40 99 99 99 99 99 ,my father1 since my talk with the ,great ,spirit we have nothing cooked until the middle of the day4 ,the children get nothing in the morning to eat4 ,we collect them all to pray to the ,great ,spirit to make our hearts pure1 and then eat4 ,we bring our children up to be good4 ,my father1 ,i will tell you all ,i know4 ,i will put nothing on my back4 ,god told me1 ,whenever you make a talk1 tell everything true4 ,keep nothing behind1 and then you will find everything go right4 99 99 99 99 99 ,my father1 when ,i talked with the ,great ,spirit1 he did not tell me to sell my lands1 because ,i did not know how much was a dollar's worth1 or the game that run on it4 ,if he told me so1 ,i would tell you to-day4 ,my father1 you have heard what ,i have said4 ,i have represented to you our situation1 and ask you to take pity on us and let us remain where we are4444 ,my father1 ,i have shown you in the lines ,i have made the bad places4 ,our warriors even are afraid of those dark places you see there4 ,that is the reason they threw their tomahawks aside and put up their hands to the ,great ,spirit4 99 99 99 99 99 ,my father1 every time we eat we raise our hands to the ,great ,spirit to give us success4 ,my father1 we are sitting by each other here to tell the truth4 ,if you write anything wrong1 the ,great ,spirit will know it4 ,if ,i say anything not true1 the ,great ,spirit will hear it4 ,my father1 you know how to write and can take down what is said for your satisfaction4 ,i can not2 all ,i do is through the ,great ,spirit for the benefit of my women and children4 ,my father1 everything belongs to the ,great ,spirit4 ,if he chooses to make the earth shake1 or turn it over1 all the skins1 white and red1 can not stop it4 ,i have done4 ,i trust to the ,great ,spirit4 7,ind4 ,off41 #b47 ,a few years later1 in #ahca1 ,catlin visited ,knakk1 who was still living with the remnant of his people in ,illinois1 and was then regarded as their chief4 ,he still preached the same doctrine1 which the artist incorrectly supposed was the ,christian religion--probably from the fact that the meetings were held on ,sunday in imitation of the whites--and especially was constantly and earnestly exhorting his tribesmen to cease from drinking whisky1 which threatened to destroy their race4 ,his influence had extended into ,michigan1 and many of the ,potawatomi were counted among his disciples4 ,catlin1 who painted his portrait 7of which figure #fj is a reproduction71 heard him preach1 and expressed surprise and admiration at the ease and grace of his manner and his evident eloquent command of language4 ,the traveler continues3 ,i was singularly struck with the noble efforts of this champion of the mere remnant of a poisoned race so strenuously laboring to rescue the remainder of his people from the deadly bane that has been brought amongst them by enlightened ,christians4 ,how far the efforts of this zealous man have succeeded in ,christianizing1 ,i can not tell1 but it is quite certain that his exemplary and constant endeavors have completely abolished the practice of drinking whisky in his tribe1 which alone is a very praiseworthy achievement1 and the first and indispensable step toward all other improvements4 ,i was some time amongst those people1 and was exceedingly pleased and surprised also to witness their sobriety and their peaceable conduct1 not having seen an instance of drunkenness1 or seen or heard of any use made of spirituous liquors whilst ,i was amongst the tribe4 7,catlin1 #c47 ,after mentioning1 although apparently not crediting the assertion of the traders1 that the prophet had borrowed his doctrines from a white man1 ,catlin goes on to describe a peculiar prayer-stick which ,knakk had given to his followers1 and which reminds us at once of the similar device of the ,delaware prophet of #agfd1 and is in line with the whole system of birchbark pictographs among the northern tribes4 ,these sticks were of maple1 graven with hieroglyphic prayers and other religious symbols4 ,they were carved by the prophet himself1 who distributed them to every family in the tribe1 deriving quite a revenue from their sale1 and in this way increasing his influence both as a priest and as a man of property4 ,apparently every man1 woman1 and child in the tribe was at this time in the habit of reciting the prayers from these sticks on rising in the morning and before retiring for the night4 ,this was done by placing the right index finger first under the upper character while repeating a short prayer which it suggested1 then under the next1 and the next1 and so on to the bottom1 the whole prayer1 which was sung as a sort of chant1 occupying about ten minutes4 ,without undertaking to pass judgement on the purity of the prophet's motives1 ,catlin strongly asserts that his influence and example were good and had effectually turned his people from vice and dissipation to temperance and industry1 notwithstanding the debasing tendency of association with a frontier white population4 ,the veteran missionary1 ,allis1 also notes the use of this prayer stick as he observed it in #ahcd among the ,kickapoo1 then living near ,fort ,leavenworth1 in ,kansas4 ,the prophet's followers were accustomed to meet for worship on ,sunday1 when ,knakk delivered an exhortation in their own language1 after which they formed in line and marched around several times in single file1 reciting the chant from their prayer-sticks and shaking hands with the bystanders as they passed4 ,as they departed they continued to chant until they arrived at the 8father's house0 or heaven1 indicated by the figure of a horn at the top of the prayer-stick4 ,the worshipers met also on ,fridays and made confession of their sins1 after which certain persons appointed for the purpose gave each penitent several strokes with a rod of hickory1 according to the gravity of his offense4 7,allis1 #a47 ,illustration3 ,fig4 #fb--,onsawkie4 ,through the kindness of ,mr ,c4 ,h4 ,bartlett1 of ,south ,bend1 ,indiana1 the ,united ,states ,national ,museum has recently come into possession of one of these prayer-sticks4 ,the stick1 of which plate ,,lxxxvi gives a good idea1 is of maple1 a little more than #ab inches in length1 #b inches in its greatest width1 and three-eighths of an inch thick4 ,it is said to have been painted a bright red on one side and a vivid green on the other4 ,the paint has now disappeared1 however1 leaving bare the surface of the wood1 polished from long use4 ,one side is carved with the symbolic figures already mentioned1 while the other is smooth4 ,in all its details it is a neat specimen of ,indian workmanship4 ,according to the tradition of the ,armstrong family1 its former owners1 the small square in the lower left-hand corner represents hell or the final abode of the wicked1 while the house with the four pine 787 trees1 at the top1 symbolizes the spiritual home of the devout followers of the prophet4 ,as is well known1 four is the sacred number of many ,indian tribes4 ,the significance of several other lines above and below is unknown4 ,along the shaft of the stick from bottom to top are the prayer characters1 arranged in three groups of five each1 one group being near the bottom1 while the others are along the upper portion of the shaft and are separated one from the other by a small circle4 ,the characters bear some resemblance to the old black-letter type of a missal1 while the peculiar arrangement is strongly suggestive of the ,catholic rosary with its fifteen 8mysteries0 in three groups of five each4 ,it will be remembered that the earliest and most constant missionaries among the ,kickapoo and other lake tribes were ,catholic1 and we may readily see that their teachings and ceremonies influenced this native religion1 as was afterward the case with the religions of ,smohalla and the ,ghost dance4 ,neither three nor five are commonly known as sacred numbers among the ,indians1 while three is distinctly ,christian in its symbolism4 ,it is perhaps superfluous to state that the ideas of heaven and hell are not aboriginal1 but were among the first incorporated from the teachings of the white missionaries4 ,the characters resembling letters may be from the alphabetic system of sixteen characters which it is said the ,ojibwa invented for recording their own language1 and taught to the ,kickapoo and ,sauk1 and which resembled somewhat the letters of the ,roman alphabet1 from which they apparently were derived4 7,hamilton1 #a47 ,illustration3 ,,pl4 ,,lxxxvi ,,the ,,prayer-,,stick ,this prayer-stick or 8bible10 as it has been called1 was obtained by ,mr ,bartlett from ,mr ,r4,v4 ,armstrong1 of ,mill ,creek1 ,indiana1 who stated that it was the only remaining one of a large number which had been in possession of the family for many years4 ,the story of the manner in which it was originally obtained1 as told by ,mr ,armstrong1 is interesting4 8,his father1 ,reverend ,james ,armstrong1 was a ,methodist minister and missionary who had been sent to northern ,indiana in the early part of this century4 ,in #ahcj1 while living on ,shawnee prairie1 #c miles from the present site of ,attica1 ,indiana1 a large band of ,kickapoo ,indians came to his house to visit the missionary1 and apparently regarded the interview as of great importance to themselves4 ,they declared that they were from beyond the ,mississippi river1 that they had heard of ,mr ,armstrong and his missionary labors1 and that they believed him to be the one for whom their people had long been looking4 ,each ,indian held in his hand one of these wooden crosses1 and as they knelt on the grass in front of the missionary's house1 they went through their devotions in their own tongue1 moving their fingers over the inscription that ascends the shaft of the cross4 ,the missionary understood them to state that this cross was their 8bible10 that they knew that it was not the true bible1 but that they had been told to use it until one should come who would give them in exchange the genuine word of ,god4 ,thereupon the missionary gathered up their crosses--and there were more than a large basketful of them--and gave in exchange to each a copy of the ,new ,testament4 ,the ,indians received the books with profuse expressions of gratitude and apparently viewed them at once as sacred possessions4 ,these wise men from the west then went away to their far country40 ,knakk died of smallpox in #aheb1 in ,kansas1 where his people had been removed in spite of his eloquent appeals in their behalf4 ,for many years he had been recognized as the chief of his tribe1 and as such exerted a most beneficial influence over the ,kickapoo in restraining the introduction and use of liquor among them4 ,at the same time he staunchly upheld the old ,indian idea and resisted every advance of the missionaries and civilization to the last4 ,he was regarded as possessed of supernatural powers1 and in his last illness asserted that he would arise again three days after death4 ,in expectation of the fulfillment of the prophecy1 a number of his followers remained watching near the corpse until they too contracted the contagion and died likewise4 7,comr41 #a47 ,after his death1 the decline of his tribe was rapid and without check4 ,in #ahid there remained only #ead1 about equally divided between ,kansas and ,oklahoma4 ,these few survivors of a large tribe still hold in loving reverence the name of their chief and prophet4 ,,pa,,th,,sk ,recent personal investigation among the ,winnebago failed to develop any knowledge of a former doctrine of an approaching destruction of the world1 as mentioned in a statement already quoted 7see page #ffa74 ,it appeared1 however1 that at the time indicated1 about #aheb or #ahec1 while the tribe was still living on ,turkey river1 ,iowa1 a prophet known as ,pathsk1 or ,long ,nose1 announced that he had been instructed in a vision to teach his people a new dance1 which he called the friendship dance 7ch#8korki74 ,this they were to perform at intervals for one whole year1 at the end of which time1 in the spring1 they must take the warpath against their hereditary enemy1 the ,sioux1 and would then reap a rich harvest of scalps4 ,the dance1 as he taught it to them1 he claimed to have seen performed by a band of spirits in the other world1 whither he had been taken after a ceremonial fast of several days' duration4 ,it differed from their other dances1 and1 although warlike in its ultimate purpose1 was not a war dance4 ,it was performed by the men alone1 circling around a fire within the lodge4 ,he also designated a young man named ,saraminka1 or 8,indistinct10 as the proper one to lead the expedition at the appointed time4 ,the friendship dance went on all through the summer and winter until spring1 when the prophet announced that he had received a new revelation forbidding the proposed expedition4 ,his disgusted followers at once denounced him as an impostor and abandoned the dance4 ,saraminka was soon afterward killed by an accident1 which was considered by the ,indians a direct retribution for his failure to carry out his part of the program4 ,the prophet died a few years later while on a visit to ,washington with a delegation of his tribe4 ,although the old men consulted on the subject seemed to know nothing of any predicted destruction of the world in this connection1 it is probable that the statement given by ,agent ,fletcher at the time was correct1 as such cycle myths are very general among the ,indian and other primitive tribes4 ,the ,arapaho informed the author that we are now living in the sixth cycle1 and that the final catastrophe will take place at the close of the seventh4 ,t,,vibo ,about #ahgj another prophet arose among the ,paiute in ,nevada4 ,as most ,indian movements are unknown to the whites at their inception1 the date is variously put from #ahfi to #ahgb4 ,he is said to have been the father of the present 8messiah10 who has unquestionably derived many of his ideas from him1 and lived1 as does his son1 in ,mason valley1 about #fj miles south of ,virginia ,city1 not far from ,walker ,river reservation4 ,in talking with his son1 he said that his father's name was ,tvibo or 8,white man10 and that he was a capita 7,spanish1 capitan7 or petty chief1 but not a prophet or preacher1 although he used to have visions and was invulnerable4 ,from concurrent testimony of ,indians and white men1 however1 there seems to be no doubt that he did preach and prophesy and introduce a new religious dance among his people1 and that the doctrine which he promulgated and the hopes which he held out twenty years ago were the foundation on which his son has built the structure of the present messiah religion4 ,he was visited by ,indians from ,oregon and ,idaho1 and his teachings made their influence felt among the ,bannock and ,shoshoni1 as well as among all the scattered bands of the ,paiute1 to whom he continued to preach until his death a year or two later4 7,g4 ,d41 #a and #b2 ,a4 ,g4 ,o41 #a2 ,phister1 #a47 ,captain ,j4 ,m4 ,lee1 ,ninth infantry1 formerly on the staff of ,general ,miles1 was on duty in that neighborhood at the time and gives the following account of the prophet and his doctrines in a personal letter to the author3 ,i was on ,indian duty in ,nevada in #ahfi1 #ahgj1 and #ahga4 ,when visiting ,walker ,lake reservation in #ahfi-gj1 ,i became acquainted with several superstitious beliefs then prevailing among the ,paiute ,indians4 ,it was a rough1 mountainous region roundabout1 and mysterious happenings1 according to tradition1 always occurred when the prophet or medicine-men went up into the mountains and there received their revelations from the divine spirits4 ,in the earlier part of the sixties the whites began to come in and appropriate much of the ,indian country in ,nevada1 and in the usual course it turned out that the medicine-men or prophets were looked to for relief4 ,the most influential went up alone into the mountain and there met the ,great ,spirit4 ,he brought back with him no tablets of stone1 but he was a messenger of good tidings to the effect that within a few moons there was to be a great upheaval or earthquake4 ,all the improvements of the whites--all their houses1 their goods1 stores1 etc4--would remain1 but the whites would be swallowed up1 while the ,indians would be saved and permitted to enjoy the earth and all the fullness thereof1 including anything left by the wicked whites4 ,this revelation was duly proclaimed by the prophet1 and attracted a few believers1 but the doubting skeptics were too many1 and they ridiculed the idea that the white men would fall into the holes and be swallowed up while the ,indians would not4 ,as the prophet could not enforce his belief1 he went up into the mountain again and came back with a second revelation1 which was that when the great disaster came1 all1 both ,indians and whites1 would be swallowed up or overwhelmed1 but that at the end of three days 7or a few days7 the ,indians would be resurrected in the flesh1 and would live forever to enjoy the earth1 with plenty of game1 fish1 and pine nuts1 while their enemies1 the whites1 would be destroyed forever4 ,there would thus be a final and eternal separation between ,indians and whites4 ,this revelation1 which seemed more reasonable1 was rather popular for awhile1 but as time wore along faith seemed to weaken and the prophet was without honor even in his own country4 ,after much fasting and prayer1 he made a third trip to the mountain1 where he secured a final revelation or message to the people4 ,the divine spirit had become so much incensed at the lack of faith in the prophecies1 that it was revealed to his chosen one that those ,indians who believed in the prophecy would be resurrected and be happy1 but those who did not believe in it would stay in the ground and be damned forever with the whites4 ,it was not long after this that the prophet died1 and the poor miserable ,indians worried along for nearly two decades1 eating grasshoppers1 lizards1 and fish1 and trying to be civilized until the appearance of this new prophet ,quoit-tsow1 who is said to be the son1 either actual or spiritual1 of the first one4 ,additional details are given in the following interesting extract from a letter addressed to the ,commissioner of ,indian ,affairs1 under date of ,november #ai1 #ahij1 by ,mr ,frank ,campbell1 who has an intimate acquaintance with the tribe and was employed in an official capacity on the reservation at the time when ,tvibo first announced the new revelation4 ,it would appear from ,mr ,campbell's statement that under the new dispensation both races were to meet on a common level1 and1 as this agrees with what ,professor ,thompson1 referred to later on1 afterward found among the eastern ,paiute1 it is probable that the original doctrine had been very considerably modified since its first promulgation a few years before4 ,eighteen years ago ,i was resident farmer on ,walker ,lake ,indian reserve1 ,nevada4 ,i had previously been connected with the ,indian service at the reserve for ten years1 was familiar with the ,paiute customs1 and personally acquainted with all the ,indians in that region4 ,in #ahgb an ,indian commenced preaching a new religion at that reserve that caused a profound sensation among the ,paiute4 ,for several months ,i was kept in ignorance of the cause of the excitement--which was remarkable1 considering the confidence they had always reposed in me4 ,they no doubt expected me to ridicule the sayings of the new messiah1 as ,i had always labored among them to break down1 their superstitious beliefs4 ,when finally ,i was made acquainted with1 the true facts of the case1 ,i told them1 the preachings of ,waugh-zee-waugh-ber were good and no harm could come from it4 ,indian emissaries visited the reserve from ,idaho1 ,oregon1 and other places1 to investigate the new religion4 ,i visited the ,indian camp while the prophet was in a trance and remained until he came to4 ,in accordance with instructions1 the ,indians gathered around him and joined in a song that was to guide the spirit back to the body4 ,upon reanimation he gave a long account of his visit in the spirit to the ,supreme ,ruler1 who was then on the way with all the spirits of the departed dead to again reside upon this earth and change it into a paradise4 ,life was to be eternal1 and no distinction was to exist between races4 ,this morning's press dispatches contain an account of ,porcupine's visit to ,walker lake 444 that proves to me that the religion started at ,walker lake eighteen years ago is the same that is now agitating the ,indian world4 ,there is nothing in it to cause trouble between whites and ,indians unless the new ,messiah is misquoted and his doctrine misconstrued4 ,i left ,walker ,lake reserve in ,june1 #ahgc1 and at the time supposed this craze would die out1 but have several times since been reminded by ,nevada papers and letters that it was gradually spreading4 7,g4 ,d41 #c47 ,the name given by ,campbell certainly does not much resemble ,tvibo1 but it is quite possible that the father1 like the son1 had more than one name4 ,it is also possible that 8,waughzeewaughber0 was not the prophet described by ,captain ,lee1 but one of his disciples who had taken up and modified the original doctrine4 ,the name ,tvibo refers to the east 7tvnagwat7 or place where the sun 7tbi7 rises4 ,by the cognate ,shoshoni and ,comanche the whites are called ,taivo4 ,from oral information of ,professor ,a4 ,h4 ,thompson1 of the ,united ,states ,geological ,survey1 ,i learn some particulars of the advent of the new doctrine among the ,paiute of southwestern ,utah4 ,while his party was engaged in that section in the spring of #ahge1 a great excitement was caused among the ,indians by the report that two mysterious beings with white skins 7it will be remembered that the father of ,wovoka was named ,tvibo or 8white man07 had appeared among the ,paiute far to the west and announced a speedy resurrection of all the dead ,indians1 the restoration of the game1 and the return of the old-time primitive life4 ,under the new order of things1 moreover1 both races alike were to be white4 ,a number of ,indians from ,utah went over into ,nevada1 where they met others who claimed to have seen these mysterious visitors farther in the west4 ,on their return to ,utah they brought back with them the ceremonial of the new belief1 the chief part of the ritual being a dance performed at night in a circle1 with no fire in the center1 very much as in the modern ,ghost dance4 ,it is said that the ,mormons1 who hold the theory that the ,indians are the descendants of the supposititious 8ten lost tribes10 cherish1 as a part of their faith1 the tradition that some of the lost ,hebrew emigrants are still ice-bound in the frozen north1 whence they will one day emerge to rejoin their brethren in the south4 ,when the news of this ,indian revelation came to their ears1 the ,mormon priests accepted it as a prophecy of speedy fulfillment of their own traditions1 and ,orson ,pratt1 one of the most prominent leaders1 preached a sermon1 which was extensively copied and commented on at the time1 urging the faithful to arrange their affairs and put their houses in order to receive the long-awaited wanderers4 ,according to the statement of the agent then in charge at ,fort ,hall1 in ,idaho1 the ,mormons at the same time--the early spring of #ahge--sent emissaries to the ,bannock1 urging them to go to ,salt ,lake ,city to be baptized into the ,mormon religion4 ,a large number accepted the invitation without the knowledge of the agent1 went down to ,utah1 and were there baptized1 and then returned to work as missionaries of the new faith among their tribes4 ,as an additional inducement1 free rations were furnished by the ,mormons to all who would come and be baptized1 and 8they were told that by being baptized and going to church the old men would all become young1 the young men would never be sick1 that the ,lord had a work for them to do1 and that they were the chosen people of ,god to establish his kingdom upon the earth10 etc4 ,it is also asserted that they were encouraged to resist the authority of the government4 7,comr41 #b47 ,however much of truth there may be in these reports1 and we must make considerable allowance for local prejudice1 it is sufficiently evident that the ,mormons took an active interest in the religious ferment then existing among the neighboring tribes and helped to give shape to the doctrine which crystallized some years later in the ,ghost dance4 ,,nakai-,,dokl,,ni ,illustration3 ,fig4 #fc--,nakai-doklni's dance-wheel4 ,various other prophets of more or less local celebrity have arisen from time to time among the tribes1 and the resurrection of the dead and the return of the olden things have usually figured prominently in their prophecies4 ,in fact1 this idea has probably been the day-dream of every ,indian medicine-man since the whites first landed in ,america4 ,most of these1 however1 have been unknown to fame outside of their own narrow circles1 except where chance or deliberate purpose has given a warlike meaning to their teachings and thus made them the subjects of official notice4 ,among these may be mentioned the ,apache medicine-man ,nakai-doklni1 who attracted some attention for a time in southern ,arizona in #ahha4 7,bourke1 #a47 ,in the early part of this year he began to advertise his supernatural powers1 claiming to be able to raise the dead and commune with spirits1 and predicting that the whites would soon be driven from the land4 ,he taught his followers a new and peculiar dance1 in which the performers were ranged like the spokes of a wheel1 all facing inward1 while he1 standing in the center1 sprinkled them with the sacred hoddentin#c as they circled around him4 ,in ,june of #ahha he announced to his people1 the ,white ,mountain band of ,apache on ,san ,carlos reservation1 that on condition of receiving a sufficient number of horses and blankets for his trouble he would bring back from the dead two chiefs who had been killed a few months before4 ,the proposition naturally aroused great excitement among the ,indians4 ,eager to have once more with them their beloved chiefs1 they willingly produced the required ponies1 and when remonstrated with by the agent1 replied that they would wait until the specified time for the fulfillment of the prediction1 when1 if the dead chiefs failed to materialize1 they would demand the restoration of the property4 7,comr41 #c47 ,accordingly ,nakai-doklni began his prayers and ceremonies1 and the dance was kept up regularly at his camp on ,cibicu creek until ,august1 when it was reported to ,colonel ,e4 ,a4 ,carr2 commanding at ,fort ,apache1 that the medicine-man had announced that the dead chiefs refused to return because of the presence of the whites1 but that when the whites left1 the dead would return1 and that the whites would be out of the country when the corn was ripe4 ,as matters seemed to be getting serious1 the agent now called on the commanding officer to 8arrest or kill him1 or both40 ,the officer prepared to make the arrest when ,nakai-doklni should come down to the post to lead the dance which had been arranged to take place in a few days4 ,the prophet failed to put in an appearance1 however1 and messengers were sent to his camp to ask him to come to the fort the next ,sunday4 ,to this message he returned an evasive reply1 whereon ,colonel ,carr1 with #he white troops and #bc ,apache scouts1 started for his camp in ,cibicu canyon to put him under arrest4 ,they arrived at the village on ,august #cj4 ,nakai-doklni submitted quietly to arrest1 but as the troops were making camp for the night1 their own scouts1 joined by others of the ,indians1 opened fire on them4 ,a sharp skirmish ensued1 in which several soldiers were killed or wounded1 but the ,indians were repulsed with considerable loss1 including the prophet himself1 who was killed at the first fire4 ,the result was another in the long series of ,apache outbreaks4 7,comr41 #d2 ,sec4 ,war1 #a2 ,a4 ,g4 ,o41 #b47 ,,the ,,potawatomi ,,prophet ,in #ahhc a new religion was introduced among the ,potawatomi and ,kickapoo1 of the ,pottawotomie and ,great ,nemaha agency in northeastern ,kansas1 by visiting ,potawatomi1 ,winnebago1 and ,ojibwa from ,wisconsin4 ,as usual1 the ritual part consists chiefly of a ceremonial dance4 ,in doctrine it teaches the same code of morality enjoined by the ten commandments1 and especially prohibits liquor drinking1 gambling1 and horse racing1 for which1 reason the agents generally have not seen fit to interfere with it1 and in some cases have rather encouraged it as a civilizing influence among that portion of the tribes not yet enrolled in ,christian denominations4 ,the movement is entirely distinct from the ,ghost dance1 and may perhaps be a revival of the system preached by ,knakk more than fifty years before4 ,in #ahia the majority of the two tribes1 numbering in all #gdi1 were reported as adherents of the doctrine4 7,comr41 #e1 #f1 #g2 also reports from the same agency for #ahhg and #ahhi47 ,a large number of the ,sauk and ,fox1 ,kickapoo1 and ,potawatomi of ,oklahoma are also believers in the religion4 ,in #ahhe ,agent ,patrick says on this subject3 ,these ,indians are chaste1 cleanly1 and industrious1 and would be a valuable acquisition to the ,prairie band if it were not for their intense devotion to a religious dance started among the northern ,indians some years since4 ,this dance was introduced to the ,prairie band about two years ago by the ,absentee ,pottawatomies and ,winnebagoes1 and has spread throughout the tribes in the agency4 ,they seem to have adopted the religion as a means of expressing their belief in the justice and mercy of the ,great ,spirit and of their devotion to him1 and are so earnest in their convictions as to its affording them eternal happiness that ,i have thought it impolitic so far to interfere with it any further than to advise as few meetings as possible and to discountenance it in my intercourse with the individuals practicing the religion4 ,it is not an unmixed evil1 as under its teaching drunkenness and gambling have been reduced #ge per cent1 and a departure from virtue on the part of its members meets with the severest condemnation4 ,as some tenets of revealed religion are embraced in its doctrines1 ,i do not consider it a backward step for the ,indians who have not heretofore professed belief in any ,christian religion1 and believe its worst features are summed up in the loss of time it occasions and the fanatical train of thought involved in the constant contemplation of the subject4 7,comr41 #f47 ,,cheez-,,tah-,,paezh ,,the ,,sword-,,bearer ,it is probable that something of the messiah idea entered into the promises held out to his followers by ,sword-bearer1 a ,crow medicine-man1 in ,montana in #ahhg4 ,the official records are silent on this point1 although it is definitely stated that he asserted his own invulnerability1 and that his claims in this respect were implicitly believed by his people4 ,cheez-tah-paezh1 literally 8,wraps his tail0 7also written ,cheeschapahdisch1 ,cheschopah1 ,chese-cha-pahdish1 and ,chese-,topah71 was without any special prominence in his tribe until the summer of #ahhg1 when1 in company with several other young men of the ,crows1 he participated in the sun dance of the ,cheyenne1 and showed such fortitude in enduring the dreadful torture that he was presented by the ,cheyenne with a medicine saber painted red1 in virtue of which he took the title of ,sword-bearer4 ,this naturally brought him into notice at home1 and he soon aspired to become a chief and medicine-man4 ,among other things1 he asserted that no bullet or weapon had power to harm him4 ,what other claims he made are not known1 but his words produced such an impression1 it is said1 that for a time every full-blood and half-blood among the ,crows believed in him4 ,in a few months he had become one of the most influential leaders in the tribe1 when1 taking advantage of some dissatisfaction toward the agent1 he headed a demonstration against the agency on ,september #cj4 ,troops under ,general ,ruger were called on to arrest him and the others concerned1 and in attempting to do this1 on ,november #e1 #ahhg1 a skirmish ensued in which ,sword-bearer was killed4 ,his death convinced his followers of the falsehood of his pretensions1 and the tribe1 which hitherto had always been loyal to the government1 soon resumed its friendly attitude4 7,sec4 ,war1 #b2 ,a4 ,g4 ,o41 #c2 additional details from a personal letter by ,colonel ,simon ,snyder1 ,fifteenth infantry47 ,the action is graphically described by ,roosevelt on the authority of one of the officers engaged4 ,when the troops arrived1 they found the ,crow warriors awaiting them on a hill1 mounted on their war ponies and in full paint and buckskin4 ,in this author's words-- ,the ,crows on the hilltop showed a sullen and threatening front1 and the troops advanced slowly toward them1 and then halted for a parley4 ,meanwhile a mass of black thunder clouds gathering on the horizon threatened one of those cloudbursts of extreme severity and suddenness so characteristic of the plains country4 ,while still trying to make arrangements for a parley1 a horseman started out of the ,crow ranks and galloped headlong down toward the troops4 ,it was the medicine chief ,sword-bearer4 ,he was painted and in his battle dress1 wearing his war bonnet of floating1 trailing eagle feathers1 and with the plumes of the same bird braided in the mane and tail of his fiery little horse4 ,on he came at a gallop almost up to the troops1 and then began to circle around them1 calling and singing1 and throwing his red sword into the air1 catching it by the hilt as it fell4 ,twice he rode completely around the troops1 who stood in uncertainty1 not knowing what to make of his performance1 and expressly forbidden to shoot at him4 ,then1 paying no further heed to them1 he rode back toward the ,crows4 ,it appears that he had told the latter that he would ride twice around the hostile force1 and by his incantations would call down rain from heaven1 which would make the hearts of the white men like water1 so that they would go back to their homes4 ,sure enough1 while the arrangements for the parley were still going forward1 down came the cloudburst1 drenching the command1 and making the ground on the hills in front nearly impassable2 and before it dried a courier arrived with orders to the troops to go back to camp4 ,this fulfillment of ,sword-bearer's prophecy of course raised his reputation to the zenith1 and the young men of the tribe prepared for war1 while the older chiefs1 who more fully realized the power of the whites1 still hung back4 ,when the troops next appeared1 they came upon the entire ,crow force1 the women and children with their tepees being off to one side beyond a little stream1 while almost all the warriors of the tribe were gathered in front4 ,sword-bearer started to repeat his former ride1 to the intense irritation of the soldiers4 ,luckily1 however1 this time some of his young men could not be restrained4 ,they1 too1 began to ride near the troops1 and one of them was unable to refrain from firing on ,captain ,edwards's troop1 which was in the van4 ,this gave the soldiers their chance4 ,they instantly responded with a volley1 and ,edwards's troop charged4 ,the fight lasted only a minute or two1 for ,sword-bearer was struck by a bullet and fell2 and as he had boasted himself invulnerable and promised that his warriors should be invulnerable also if they would follow him1 the hearts of the latter became as water1 and they broke in every direction4 7,roosevelt1 #a47 ,chapter ,,vi ,,the ,,smohalla ,,religion ,,of ,,the ,,columbia ,,region ,,smohalla ,i have only one heart4 ,although you say1 ,go to another country1 my heart is not that way4 ,i do not want money for my land4 ,i am here1 and here is where ,i am going to be4 ,i will not part with lands1 and if you come again ,i will say the same thing4 ,i will not part with my lands4--,umatilla ,chief4 ,we have never made any trade4 ,the earth is part of my body1 and ,i never gave up the earth4 ,so long as the earth keeps me ,i want to be let alone4--,toohulhulsote4 ,their only troubles arise from the attempts of white men to encroach upon the reservations4 ,i verily believe that were the snow-crowned summits of ,mount ,rainier set apart as an ,indian reservation1 white men would immediately commence jumping them4--,superintendent ,ross4 ,about the time that the ,paiute were preparing for the millennial dawn1 we begin to hear of a 8dreamer prophet0 on the ,columbia1 called ,smohalla1 who was becoming a thorn in the flesh of the ,indian agents in that quarter1 and was reported to be organizing among the ,indians a new religion which taught the destruction of the whites and resistance to the government1 and made moral virtues of all the crimes in the catalog4 ,one agent1 in disregard of grammar if not of veracity1 gravely reported that 8the main object is to allow a plurality of wives1 immunity from punishment for lawbreaking1 and allowance of all the vices--especially drinking and gambling--are chief virtues in the believers of this religion40 7,comr41 #h47 ,this was bad enough1 but worse was behind it4 ,it appeared that ,smohalla and his followers1 numbering perhaps about #b1jjj ,indians of various tribes along the ,columbia in eastern ,washington and ,oregon1 had never made treaties giving up any of their lands1 and consequently claimed the right to take salmon in the streams and dig kamas in the prairies of their ancestral country undisturbed and unmolested1 and stoutly objected to going on any of the neighboring reservations at ,yakima1 ,umatilla1 or ,warmspring4 ,there is no doubt that justice and common sense were on the side of the ,indians1 for by the reports of the agents themselves it is shown that the dwellers on the reservations were generally neglected1 poor1 and miserable1 and subjected to constant encroachments by the whites in spite of treaties and treaty lines1 while at the same time that agents and superintendents were invoking the aid of the military to compel ,smohalla's followers to go on a reservation these same men were moving heaven and earth to force the ,indians already on a reservation to give up their treaty rights and remove to another and less valuable location--to begin life anew under the fostering care of the government until such time as the white man should want them to move on again4 ,these matters are treated at length in the annual reports of the ,commissioner of ,indian ,affairs1 with the accompanying reports of superintendents and agents in charge of the reservations concerned1 from #ahgj to #ahge4 ,with regard to the ,umatilla reservation1 to which most strenuous efforts were made to remove the 8renegades10 as they were called1 ,agent ,boyle reports in #ahgj 7,comr41 #i7 that the ,indians are 8dispirited 444 in consequence of the oft-repeated theme that their farms are to be taken from them and given to the white settlers40 ,he continues1 8,it is hardly to be expected that the ,indians can retain this reservation much longer unless the strong arm of the government protects them4 ,daily ,i am called upon to notify the white settlers that they are encroaching upon the ,indian lands40 ,he advises their removal to a permanent reservation1 8knowing as ,i do that they must go sooner or later40 ,again1 8,the agency has been established for the space of ten years1 and ,i regret exceedingly that ,i have been most completely disappointed with what ,i see about me40 ,in discussing the removal of the ,indians to a new reservation1 ,superintendent ,meacham says of a considerable portion of them that it 8would suit them better to be turned loose to look out for themselves40 7,comr41 #aj47 ,in #ahgc ,agent ,cornoyer reported that the ,indians numbered #hcg1 by the census of #ahgj1 which he believes was as correct as could then be taken1 but 8this number ,i think is now too high40 ,he continues3 ,of the appropriation of #d1jjj per annum for beneficial objects1 not one single dollar of that fund has been turned over to me since ,september1 #ahga2 and of the appropriation for incidental expenses of #dj1jjj per annum for the ,indian service in this state1 only #bjj of that appropriation has been turned over to me during the same period of two years4444 ,i would also beg leave to call your attention to that portion of my last annual report wherein ,i called the attention of the ,department to the unfulfilled stipulations of the treaty of ,june #i1 #ahee1 with these ,indians4 7,comr41 #aa47 ,commissioner ,brunot1 in #ahga1 stated that the estimated number of ,indians coming under the provisions of the treaty at the time it was made in #ahee was #c1ejj1 and 8by the census taken in #ahgj the number was #a1fbb0--;a decrease of nearly one-half in fifteen years4 ,of these only about half were on the reservation1 the rest being on ,columbia river1 8never having partaken of the benefits of the treaty40 ,on the next page he tells us what some of these benefits are3 8,maladministration of agents1 and the misapplication of funds1 the failure of the government to perform the promises of the treaty1 and the fact that the ,indians have been constantly agitated by assertions that the government intended their removal1 and that their removal was urged for several years in succession in the reports of a former agent1 thus taking away from them all incentives to improve their lands40 7,comr41 #ab47 ,in #ahga a commission was sent to ,umatilla and other reservations1 which gave the ,indians a chance to speak for themselves4 ,the ,cayuse chief1 described as a ,catholic ,indian1 in dress1 personal appearance1 and bearing superior to the average ,american farmer1 said3 ,this reservation is marked out for us4 ,we see it with our eyes and our hearts4 ,we all hold it with our bodies and our souls4 ,right out here are my father and mother1 and brothers and sisters and children1 all buried4 ,i am guarding their graves4 ,my friend1 this reservation1 this small piece of land1 we look upon it as our mother1 as if she were raising us4 ,you come to ask me for my land4 ,it is like as if we who are ,indians were to be sent away and get lost4444 ,what is the reason you white men who live near the reservation like my land and want to get it8 ,you must not think so4 ,my friends1 you must not talk too strong about getting my land4 ,i like my land and will not let it go4 ,the ,wallawalla chief said3 ,i have tied all the reservation in my heart and it can not be loosened4 ,it is dear as our bodies to us4 ,the ,umatilla chief said3 ,our red people were brought up here4444 ,when my father and mother died1 ,i was left here4 ,they gave me rules and gave me their land to live upon4 ,they left me to take care of them after they were buried4 ,i was to watch over their graves4 ,i do not wish to part with my land4 ,i have felt tired working on my land1 so tired that the sweat dropped off me on the ground4 ,where is all that ,governor ,stevens or ,general ,palmer said i4 e41 that it was to be a reservation for the ,indians forever8 ,i am very fond of this land that is marked out for me4444 ,should ,i take only a small piece of ground and a white man sit down beside me1 ,i fear there would be trouble all the time4 ,an old man said3 ,i am getting old now1 and ,i want to die where my father and mother and children have died4 ,i do not wish to leave this land and go off to some other land4444 ,i see where ,i have sweat and worked in trying to get food4 ,i love my church1 my mills1 my farm1 the graves of my parents and children4 ,i do not wish to leave my land4 ,that is all my heart1 and ,i show it to you4 ,a young chief said3 ,i have only one heart1 one tongue4 ,although you say1 ,go to another country1 my heart is not that way4 ,i do not wish for any money for my land4 ,i am here1 and here is where ,i am going to be4444 ,i will not part with lands1 and if you come again ,i will say the same thing4 ,i will not part with my lands4 ,the commissioner who was conducting the negotiations1 after enumerating the promises made to the ,indians in return for the lands which they had surrendered under the original treaty of #ahee1 tells how some of these promises have been fulfilled3 444 ,a miserably inadequate supply of worn-out agricultural implements4 ,a group of eight or ten dilapidated shanties used for the agency buildings4 ,the physician promised has never resided upon the reservation1 but lives and practices his profession at ,pendleton4 ,the hospital promised 7fifteen years ago7 has not yet been erected4 ,of their ever-living grievance ,colonel ,ross1 superintendent of the ,washington agencies1 says3 ,their only troubles arise from the attempts of white men to encroach upon the reservations4 ,a mania prevails among a certain class of citizens in this direction4 ,i verily believe that were the snow-crowned summits of ,mount ,rainier set apart as an ,indian reservation1 white men would immediately commence jumping them4 7,comr41 #ad47 ,,joseph ,,and ,,the ,,nez ,,perc ,,war ,we first hear officially of ,smohalla and his people from ,a4 ,b4 ,meacham1 superintendent of ,indian affairs in ,oregon1 who states1 in ,september1 #ahgj1 that-- 444 ,one serious drawback to the adoption of the white man's road is the existence among the ,indians of ,oregon of a peculiar religion called ,smokeller or ,dreamers1 the chief doctrine of which is that the red man is again to rule the country1 and this sometimes leads to rebellion against lawful authority4 ,a few pages farther on we learn the nature of this rebellion3 ,the next largest band 7not on a reservation7 is ,smokeller's1 at ,priest rapids1 ,washington territory4 ,they also refused to obey my order to come in1 made to them during the month of ,february last1 of which full report was made4 ,i would also recommend that they be removed to ,umatilla by the military4 7,comr41 #ae47 ,three months before this report ,congress had passed a bill appointing commissioners to negotiate with the tribes of ,umatilla reservation 8to ascertain upon what terms they would be willing to sell their lands and remove elsewhere10 and ,meacham himself was the principal member of this commission4 7,comr41 #ae47 ,in #ahgb ,smohalla's followers along the ,columbia were reported to number #b1jjj1 and his apostles were represented as constantly traveling from one reservation to another to win over new converts to his teachings4 ,repeated efforts had been made to induce them to go on the reservations in eastern ,oregon and ,washington1 but without success4 ,we are told now that-- ,they have a new and peculiar religion1 by the doctrines of which they are taught that a new god is coming to their rescue2 that all the ,indians who have died heretofore1 and who shall die hereafter1 are to be resurrected2 that as they will then be very numerous and powerful1 they will be able to conquer the whites1 recover their lands1 and live as free and unrestrained as their fathers lived in olden times4 ,their model of a man is an ,indian4 ,they aspire to be ,indians and nothing else4444 ,it is thought by those who know them best that they can not be made to go upon their reservations without at least being intimidated by the presence of a military force4 7,comr41 #ag47 ,we hear but little more of ,smohalla and his doctrines for several years1 until attention was again attracted to ,indian affairs in the northwest by the growing dissatisfaction which culminated in the ,nez ,perc war of #ahgg4 ,the ,nez ,percs1 especially those who acknowledged the leadership of ,chief ,joseph1 were largely under the influence of the ,dreamer prophets1 and there was reason to believe that an uprising inaugurated by so prominent a tribe would involve all the smaller tribes in sympathy with the general ,indian belief4 ,as soon therefore as it became evident that matters were approaching a crisis1 a commission1 of which ,general ,o4 ,o4 ,howard was chief1 was appointed to make some peaceable arrangement with the so-called 8renegades0 on the upper ,columbia4 ,the commissioners met ,smohalla and his principal men at ,wallula1 ,washington territory1 on ,april #bc1 #ahgg1 and as a result of the council then held these non-treaty tribes1 although insisting as strongly as ever on their right to live undisturbed in their own country1 yet refrained from taking part in the war which broke out a few weeks later4 ,it is foreign to our purpose to recount the history of the ,nez ,perc war of #ahgg4 ,as is generally the case with ,indian wars1 it originated in the unauthorized intrusion of lawless whites on lands which the ,indians claimed as theirs by virtue of occupancy from time immemorial4 ,the ,nez ,percs1 whom all authorities agree in representing as a superior tribe of ,indians1 originally inhabited the valleys of ,clearwater and ,salmon rivers in ,idaho1 with the country extending west of ,snake river into ,washington and ,oregon as far as the ,blue mountains4 ,they are first officially noticed in the report of the ,indian ,commissioner for #ahdc1 where they are described as 8noble1 industrious1 sensible10 and well disposed toward the whites1 while 8though brave as ,csar1 the whites have nothing to dread at their hands in case of their dealing out to them what they conceive to be right and equitable40 7,comr41 #ah47 ,it being deemed advisable to bring them into more direct relations with the ,united ,states1 the agent who made the report called the chiefs together in this year and 8assured them of the kind intentions of our government1 and of the sad consequences that would ensue to any white man1 from this time1 who should invade their rights40 7,comr41 #ai47 ,on the strength of these fair promises a portion of the tribe1 in #ahee1 entered into a treaty by which they ceded a large part of their territory1 and were guaranteed possession of the rest4 ,in #ahfj1 however1 gold was discovered in the country1 and the usual result followed4 8,in defiance of law1 and despite the protestations of the ,indian agent1 a townsite was laid off in ,october1 #ahfa1 on the reservation1 and ,lewiston1 with a population of #a1bjj1 sprung into existence40 7,comr41 #bj47 ,a new treaty was then made in #ahfc1 by which the intruders were secured in possession of what they had thus seized1 and the ,nez ,percs were restricted within much narrower limits4 ,by this treaty the ,wallowa valley1 in northeastern ,oregon1 the ancestral home of that part of the tribe under the leadership of ,chief ,joseph1 was taken from the ,indians4 ,this portion of the tribe1 however1 had refused to have part in the negotiations1 and 8,chief ,joseph and his band1 utterly ignoring the treaty of #ahfc1 continued to claim the ,wallowa valley1 where he was tacitly permitted to roam without restraint1 until the encroachments of white settlers induced the government to take some definite action respecting this band of non-treaty ,nez ,percs40 7,comr41 #ba47 ,at this time the tribe numbered about #b1hjj1 of whom about #ejj acknowledged ,joseph as their chief4 ,illustration3 ,,pl4 ,,lxxxvii ,,chief ,,joseph ,collisions between the whites and ,indians in the valley became more frequent1 and one of ,joseph's band had been killed1 when a commission was appointed in #ahgf to induce the ,indians to give up the ,wallowa valley and remove to ,lapwai reservation in ,idaho4 ,joseph still refusing to remove1 the matter was turned over to ,general ,howard4 ,on ,may #c1 #ahgg1 he held the first council with ,joseph and his followers at ,fort ,lapwai4 ,their ceremonial approach1 which was probably in accord with the ritual teachings of the ,dreamer religion1 is thus described by the general3 ,a long rank of men1 followed by women and children1 with faces painted1 the red paint extending back into the partings of the hair--the men's hair braided and tied up with showy strings--ornamented in dress1 in hats1 in blankets with variegated colors1 in leggings of buckskin and moccasins beaded and plain2 women with bright shawls or blankets1 and skirts to the ankle and top moccasins4 ,all were mounted on ,indian ponies as various in color as the dress of the riders4 ,these picturesque people1 after keeping us waiting long enough for effect1 came in sight from up the valley from the direction of their temporary camp just above the company gardens4 ,they drew near to the hollow square of the post and in front of the small company to be interviewed4 ,then they struck up their song4 ,they were not armed except with a few tomahawk pipes that could be smoked with the peaceful tobacco or penetrate the skull bone of an enemy1 at the will of the holder4 ,yet somehow this wild sound produced a strange effect4 ,it made one feel glad that there were but fifty of them1 and not five hundred4 ,it was shrill and searching2 sad1 like a wail1 and yet defiant in its close4 ,the ,indians swept around outside the fence and made the entire circuit1 still keeping up the song as they rode4 ,the buildings broke the refrain into irregular bubblings of sound until the ceremony was completed4 7,howard1 #a47 ,at this conference ,toohulhulsote1 the principal ,dreamer priest of ,joseph's band1 acted as spokesman for the ,indians1 and insisted1 according to the ,smohalla doctrine1 that the earth was his mother1 that she should not be disturbed by hoe or plow1 that men should subsist by the spontaneous productions of nature1 and that the sovereignty of the earth could not be sold or given away4 ,continuing1 he asserted1 8,we never have made any trade4 ,part of the ,indians gave up their land4 ,i never did4 ,the earth is part of my body1 and ,i never gave up the earth4 ,so long as the earth keeps me ,i want to be left alone40 ,general ,howard finally ordered him under arrest1 after which the ,indians at last agreed to go on a reservation by ,june #ad4 7,howard1 #b47 ,a few days later1 councils were held with ,smohalla and his people1 and with ,moses1 another noted 8renegade0 chief with a considerable following farther up the ,columbia4 ,both chiefs1 representing at least #ejj warriors1 disclaimed any hostile intentions and agreed to go on reservations4 ,smohalla said1 8,your law is my law4 ,i say to you1 yes4 ,i will be on a reservation by ,september40 7,howard1 #c47 ,parties under ,joseph and other leading chiefs then went out to select suitable locations for reservations1 ,joseph and his band deciding in favor of ,lapwai valley4 ,everything was moving smoothly toward a speedy and peaceful settlement of all difficulties1 and the commission had already reported the successful accomplishment of the work1 when a single act of lawless violence undid the labor of weeks and precipitated a bloody war4 7,comr41 #bb47 ,one of ,joseph's band had been murdered by whites some time before1 but the ,indians had remained quiet4 7,comr41 #bc47 ,now1 while the ,nez ,percs were gathering up their stock to remove to the reservation selected1 a band of white robbers attacked them1 ran off the cattle1 and killed one of the party in charge4 ,joseph could no longer restrain his warriors1 and on ,june #ac1 #ahgg--one day before the date that had been appointed for going on the reservation--the enraged ,nez ,percs attacked the neighboring settlement on ,white ,bird creek1 ,idaho1 and killed #ba persons4#d ,the war was begun4 ,the troops under ,howard were ordered out4 ,the first fight occurred on ,june #ag at ,hangman's creek and resulted in the loss of #cd soldiers4 ,then came another on ,july #d with a loss of #ac more4 ,then on ,july #ab another encounter by troops under ,general ,howard himself1 in which #aa soldiers were killed and #bf wounded4 7,comr41 #bd47 ,then began one of the most remarkable exhibitions of generalship in the history of our ,indian wars1 a retreat worthy to be remembered with that of the storied ten thousand4 ,with hardly a hundred warriors1 and impeded by more than #cej helpless women and children--with ,general ,howard behind1 with ,colonel 7,general7 ,miles in front1 and with ,colonel ,sturgis and the ,crow scouts coming down upon his flank--,chief ,joseph led his little band up the ,clearwater and across the mountains into ,montana1 turning at ,big ,hole pass long enough to beat back his pursuers with a loss of #fj men2 then on by devious mountain trails southeast into ,yellowstone park1 where he again turned on ,howard and drove him back with additional loss of men and horses2 then out of ,wyoming and north into ,montana again1 hoping to find safety on ,canadian soil1 until intercepted in the neighborhood of the ,yellowstone by ,colonel ,sturgis in front with fresh troops and a detachment of ,crow scouts1 with whom they sustained two more encounters1 this time with heavy loss of men and horses to themselves2 then again eluding their pursuers1 this handful of starving and worn-out warriors1 now reduced to scarcely fifty able men1 carrying their wounded and their helpless families1 crossed the ,missouri and entered the ,bearpaw mountains4 ,but new enemies were on their trail1 and at last1 when within #ej miles of the land of refuge1 ,miles1 with a fresh army1 cut off their retreat by a decisive blow1 capturing more than half their horses1 killing a number of the band1 including ,joseph's brother and the noted chief ,looking ,glass1 and wounding #dj others4 7,comr41 #be47 ,forced either to surrender or to abandon the helpless wounded1 the women1 and children1 ,joseph chose to surrender to ,colonel ,miles1 on ,october #e1 #ahgg1 after a masterly retreat of more than a thousand miles4 ,he claimed that this was 8a conditional surrender1 with a distinct promise that he should go back to ,idaho in the spring40 7,comr41 #bf47 ,the statement of ,general ,howard's aid-de-camp is explicit on this point3 ,it was promised ,joseph that he would be taken to ,tongue river and kept there till spring1 and then be returned to ,idaho4 ,general ,sheridan1 ignoring the promises made on the battlefield1 ostensibly on account of the difficulty of getting supplies there from ,fort ,buford1 ordered the hostiles to ,leavenworth1 444 but different treatment was promised them when they held rifles in their hands4 7,sutherland1 #a47 ,seven years passed before the promise was kept1 and in the meantime the band had been reduced by disease and death in ,indian ,territory from about #dej to about #bhj4 ,this strong testimony to the high character of ,joseph1 and his people and the justice of their cause comes from the commissioner at the head of ,indian affairs during and immediately after the outbreak3 ,i traveled with him in ,kansas and the ,indian ,territory for nearly a week and found him to be one of the most gentlemanly and well-behaved ,indians that ,i ever met4 ,he is bright and intelligent1 and is anxious for the welfare of his people4444 ,the ,nez ,percs are very much superior to the ,osages and ,pawnees in the ,indian ,territory2 they are even brighter than the ,poncas1 and care should be taken to place them where they will thrive4444 ,it will be borne in mind that ,joseph has never made a treaty with the ,united ,states1 and that he has never surrendered to the government the lands he claimed to own in ,idaho4444 ,i had occasion in my last annual report to say that 8,joseph and his followers have shown themselves to be brave men and skilled soldiers1 who1 with one exception1 have observed the rules of civilized warfare1 and have not mutilated their dead enemies40 ,these ,indians were encroached upon by white settlers on soil they believed to be their own1 and when these encroachments became intolerable they were compelled1 in their own estimation1 to take up arms4 7,comr41 #bg;a47 ,in all our sad ,indian history there is nothing to exceed in pathetic eloquence the surrender speech of the ,nez ,perc chief3 ,i am tired of fighting4 ,our chiefs are killed4 ,looking ,glass is dead4 ,toohulhulsote is dead4 ,the old men are all dead4 ,it is the young men who say yes or no4 ,he who led the young men is dead4 ,it is cold and we have no blankets4 ,the little children are freezing to death4 ,my people1 some of them1 have run away to the hills and have no blankets1 no food4 ,no one knows where they are--perhaps freezing to death4 ,i want to have time to look for my children and see how many of them ,i can find4 ,maybe ,i shall find them among the dead4 ,hear me1 my chiefs4 ,i am tired4 ,my heart is sick and sad4 ,from where the sun now stands ,i will fight no more forever4 7,sec4 ,war1 #c47 ,chapter ,,vii ,,smohalla ,,and ,,his ,,doctrine ,my young men shall never work4 ,men who work can not dream1 and wisdom comes to us in dreams4444 ,you ask me to plow the ground4 ,shall ,i take a knife and tear my mother's bosom8 ,you ask me to dig for stone4 ,shall ,i dig under her skin for her bones8 ,you ask me to cut grass and make hay and sell it and be rich like white men4 ,but how dare ,i cut off my mother's hair8--,smohalla4 ,we hear little of ,smohalla for several years after the ,nez ,perc war until the opening of the ,northern ,pacific railroad in #ahhc once more brought to a focus the land grievances of the ,indians in that section4 ,along ,yakima valley the railroad 8was located through ,indian fields and orchards1 with little respect for individual rights10 while the host of prospective settlers who at once swarmed into the country showed the usual white man's consideration for the native proprietors4 ,some of the ,indians1 breaking away from their old traditions in order to obtain permanent homes before everything should be taken up by the whites1 had gone out and selected homesteads under the law1 and the agent was now using the ,indian police to compel them to return to the reservation1 8and the singular anomaly was presented of the ,united ,states ,indian agent on the one hand applying for troops to drive the ,indians from their homestead settlements to the reservation a hundred miles away1 and on the other the ,indians telegraphing to the military authorities to send troops to protect them from the ,indian police40 7,mac,murray ,,ms47 ,in addition to their land troubles the ,yakima and their confederated tribes1 among whom were many progressive and even prosperous ,indians1 were restive under constant interference with their religious 7,smohalla7 ceremonies1 to which a large proportion adhered4 ,in order to learn the nature of the dissatisfaction of the ,indians1 and if possible to remove the cause1 ,general ,miles1 then commanding the military department of the ,columbia1 sent ,major ,j4 ,w4 ,mac,murray to the scene of the disturbance in ,june1 #ahhd4 ,he spent about a year in the work1 visiting the various villages of the upper ,columbia1 especially ,pn at ,priest rapids1 where he met ,smohalla1 the high priest of the ,dreamer theology1 and his report on the subject is invaluable4 ,smohalla is the chief of the ,wanapm1 a small tribe in ,washington1 numbering probably less than #bjj souls1 commonly known rather indefinitely as 8,columbia ,river ,indians10 and roaming along both banks of the ,columbia from the neighborhood of ,priest rapids down to the entrance of ,snake river4 ,they are of ,shahaptian stock and closely akin to the ,yakima and ,nez ,percs1 and have never made a treaty with the government4 ,among his own people and his disciples in the neighboring tribes he is known as ,shmqla1 8,the ,preacher40#e ,he is also frequently called ,yuyuniptqana1 8,the ,shouting ,mountain10 from a belief among his followers that a part of his revelation came to him from a mountain which became instinct with life and spoke into his soul while he lay dreaming upon it4 ,still another name by which he is sometimes known is ,waip-shwa1 or 8,rock ,carrier10 the reason for which does not appear4 ,the name which belonged to him in youth1 before assuming his priestly function1 is now forgotten4 ,for more than forty years he has resided at the ,wanapm village of ,pn on the west bank of the ,columbia1 at the foot of ,priest rapids1 in what is now ,yakima county1 ,washington4 ,the name ,pn signifies 8a fish weir10 this point being a great rendezvous for the neighboring tribes during the salmon-fishing season4 ,these frequent gatherings afford abundant opportunity for the teaching and dissemination of his peculiar doctrines1 as is sufficiently evident from the fact that1 while his own tribe numbers hardly two score families1 his disciples along the river are counted by thousands4 ,illustration3 ,,pl4 ,,lxxxviii ,,distribution ,,of ,,tribes ,,of ,,the ,,upper ,,columbia ,,region ,,in ,,washington1 ,,oregon ,,and ,,idaho ,,including ,,all ,,those ,,of ,,the ,,smohalla ,,and ,,shaker ,,religions ,,by ,,james ,,mooney #ahid ,smohalla was born about #ahae or #ahbj1 and is consequently now an old man1 although still well preserved1 and with his few scattering locks unchanged in color4 ,at the time of the ,nez ,perc war he was in the full vigor of manhood4 ,his appearance in #ahhd is thus described by ,major ,mac,murray3 8,in person ,smohalla is peculiar4 ,short1 thick-set1 bald-headed and almost hunch-backed1 he is not prepossessing at first sight1 but he has an almost ,websterian head1 with a deep brow over bright1 intelligent eyes4 ,he is a finished orator4 ,his manner is mostly of the bland1 insinuating1 persuasive style1 but when aroused he is full of fire and seems to handle invectives effectively4 ,his audience seemed spellbound under his magic manner1 and it never lost interest to me1 though he spoke in a language comprehended by few white men and translated to me at second or third hand40 ,by another writer who met him a year later he is described as rather undersized and inclining toward obesity1 with 8a reserved and cunning but not ill-natured countenance1 and a large1 well-shaped head4 ,his manners were more suave and insinuating than is usual with ,indians40 ,he had a comfortable appearance1 his moccasins and leggings were new1 and he rode a good pinto pony4 7,huggins1 #a47 ,in his youth he had frequented the ,catholic mission of ,atahnam among the ,yakima1 where he became familiar with the forms of that service and also acquired a slight knowledge of ,french4 ,whether or not he was a regular member of the mission school is a disputed point1 as it is asserted by some that he has never worn the white man's dress or had his hair cut4 ,the influence of the ,catholic ceremonial is plainly visible in his own ritual performance4 ,in his early manhood he distinguished himself as a warrior1 and had already come to be regarded as a prominent man when he first began to preach his peculiar theology about the year #ahej4 ,there can be no question that the rapid spread of his doctrines among the tribes of the ,columbia materially facilitated their confederation in the ,yakima war of #ahee-ef4 ,it is said that he aspired to be the leader in this war1 and that1 to attain this end1 he invited all the neighboring bands to attend a council at his village of ,pn1 but failed to accomplish his object4 ,shortly after the close of the war1 probably about #ahfj1 the incident occurred which wrought an entire change in his life1 stamping him as an oracle and prophet beyond peradventure1 and giving to his religious system the force of authority which it has ever since retained4 ,he had already established a reputation as a medicine-man1 and was believed to be 8making medicine0 against the life of ,moses1 the noted chief of a tribe farther up the river1 who was greatly in dread of his occult powers1 and forced a quarrel in order to rid himself forever of his rival4 ,a fight resulted1 and ,smohalla was nearly killed4 ,it is said that he was left on the ground as dead1 but revived sufficiently to crawl away and get into a boat on the bank of the ,columbia near by4 ,bleeding and disabled1 he was carried down at the mercy of the current until he was finally rescued from his perilous position by some white men1 far below4 ,his recovery was slow4 ,when it was completed1 unwilling to return in disgrace to his own country and probably still dreading the anger of ,moses1 he determined to become a wanderer4 ,then began one of the most remarkable series of journeyings ever undertaken by an uncivilized ,indian4 ,going down the ,columbia to ,portland and the coast1 he turned south1 and1 stopping on the way at various points in ,oregon and ,california1 continued beyond ,san ,diego into ,mexico4 ,then1 turning again1 he came back through ,arizona1 ,utah1 and ,nevada to his former home on the ,columbia1 where he announced that he had been dead and in the spirit world and had now returned by divine command to guide his people4 ,as he was thought to have been killed in the encounter with ,moses1 and as he had disappeared so completely until now1 his awe-stricken hearers readily believed that they were actually in the presence of one who had been taken bodily into the spirit world1 whence he was now sent back as a teacher4 ,on the occasion of ,mac,murray's visit1 says that authority1 8,smohalla asked me many geographic questions1 and ,i spread out a railroad map1 marking the situation of ,priest rapids1 ,portland1 and ,vancouver barracks1 and he traced with a straw down the coast line to below ,san ,diego4 ,he asked where ,san ,bernardino was1 and paused long over this4 ,he recognized the ocean or #8salt chuck1' with many other geographic features and localities1 but he would neither admit nor deny having been at ,salt ,lake ,city1 although he admitted having been in ,utah1 knew the lake and adjacent mountain chains1 and said that he had seen ,mormon priests getting commands direct from heaven4 ,he dwelt long over ,arizona1 and remarked1 #8bad-a ,inchun4'0 ,smohalla now declared to his people that the ,saghalee ,tyee1 the ,great ,chief ,above1 was angry at their apostasy1 and commanded them through him to return to their primitive manners1 as their present miserable condition in the presence of the intrusive race was due to their having abandoned their own religion and violated the laws of nature and the precepts of their ancestors4 ,he then explained in detail the system to which they must adhere in future if they would conform to the expressed will of the higher power4 ,it was a system based on the primitive aboriginal mythology and usage1 with an elaborate ritual which combined with the genuine ,indian features much of what he had seen and remembered of ,catholic ceremonial and military parade1 with perhaps also some additions from ,mormon forms4 ,his words made a deep impression on his hearers4 ,they had indeed abandoned their primitive simplicity to a great extent1 and were now suffering the penalty in all the misery that had come to them with the advent of the white-skin race that threatened to blot them out from the earth4 ,the voice of the prophet was accepted as a voice from the other world1 for they knew that he had been dead and was now alive4 ,what he said must be true and wise1 for he had been everywhere and knew tribes and countries they had never heard of4 ,even the white men confirmed his words in this regard4 ,he could even control the sun and the moon1 for he had said when they would be dark1 and they were dark4 ,if genius be a form of insanity1 as has been claimed1 intense religious enthusiasm would seem to have a close connection with physical as well as mental disease4 ,like ,mohammed and ,joan of ,arc1 and like the ,shaker prophet of ,puget sound1 ,smohalla is subject to cataleptic trances1 and it is while in this unconscious condition that he is believed to receive his revelations4 ,says ,mac,murray3 ,he falls into trances and lies rigid for considerable periods4 ,unbelievers have experimented by sticking needles through his flesh1 cutting him with knives1 and otherwise testing his sensibility to pain1 without provoking any responsive action4 ,it was asserted that he was surely dead1 because blood did not flow from the wounds4 ,these trances always excite great interest and often alarm1 as he threatens to abandon his earthly body altogether because of the disobedience of his people1 and on each occasion they are in a state of suspense as to whether the ,saghalee ,tyee will send his soul back to earth to reoccupy his body1 or will1 on the contrary1 abandon and leave them without his guidance4 ,it is this going into long trances1 out of which he comes as from heavy sleep and almost immediately relates his experiences in the spirit land1 that gave rise to the title of 8,dreamers10 or believers in dreams1 commonly given to his followers by the neighboring whites4 ,his actions are similar to those of a trance medium1 and if self-hypnotization be practicable that would seem to explain it4 ,i questioned him as to his trances and hoped to have him explain them to me1 but he avoided the subject and was angered when ,i pressed him4 ,he manifestly believes all he says of what occurs to him in this trance state4 ,as we have hundreds of thousands of educated white people who believe in similar fallacies1 this is not more unlikely in an ,indian subjected to such influence4 ,in studying ,smohalla we have to deal with the same curious mixture of honest conviction and cunning deception that runs through the history of priestcraft in all the ages4 ,like some other prophets before him1 he seeks to convey the idea that he is in control of the elements and the heavenly bodies1 and he has added greatly to his reputation by predicting several eclipses4 ,this he was enabled to do by the help of an almanac and some little explanation from a party of surveyors4 ,in this matter1 however1 he was soon made to realize that a little knowledge is a dangerous thing4 ,he could not get another almanac1 and his astronomic prophecies came to an abrupt termination at the end of the first year4 ,concerning this1 ,major ,mac,murray says3 ,he showed me an almanac of a preceding year and asked me to readjust it for eclipses1 as it did not work as it had formerly done4 ,i explained that ,washington 7the ,naval ,observatory7 made new ones every year1 and that old ones could not be fixed up to date4 ,he had probably obtained this one from the station agent at the railroad1 now superseded by a new one1 who had cut off ,smohalla's supply of astronomical data4 ,my inability to repair the #ahhb almanac for use in prognosticating in #ahhd cost me much of his respect as a wise man from the east4 7,mac,murray ,,ms47 ,smohalla had also a blank book containing mysterious characters1 some of which resembled letters of the alphabet1 and which he said were records of events and prophecies4 ,mac,murray was unable to decide whether they were mnemonic or were simply unmeaning marks intended to foster among his followers the impression of his superior wisdom4 ,it is probable that they were genuine mnemonic symbols invented by himself for his own purposes1 as such systems1 devised and used by single individuals or families1 and unintelligible to others1 are by no means rare among those who may be called the literary men of our aboriginal tribes4 ,illustration3 ,,pl4 ,,lxxxix ,,smohalla ,,and ,,his ,,priests ,as their principal troubles arose out of the disputed title to their lands1 ,major ,mac,murray was asked by the ,indians to explain the ,indian homestead law and how white men divided land4 ,this was carefully done with the aid of a checkerboard1 and they were shown how the land was mapped out into equal squares arranged on straight lines so that every man could find his own4 ,they were then urged by the officer to apply for homesteads and settle upon them so as to avoid further trouble with the new settlers who were pouring into the country4 ,smohalla replied that he knew all this1 but he did not like the new law1 as it was against nature4 ,he then went on to expound in detail the ,indian cosmogony4 ,said he3 ,i will tell you about it4 ,once the world was all water and ,god lived alone4 ,he was lonesome1 he had no place to put his foot1 so he scratched the sand up from the bottom and made the land1 and he made the rocks1 and he made trees1 and he made a man2 and the man had wings and could go anywhere4 ,the man was lonesome1 and ,god made a woman4 ,they ate fish from the water1 and ,god made the deer and other animals1 and he sent the man to hunt and told the woman to cook the meat and to dress the skins4 ,many more men and women grew up1 and they lived on the banks of the great river whose waters were full of salmon4 ,the mountains contained much game and there were buffalo on the plains4 ,there were so many people that the stronger ones sometimes oppressed the weak and drove them from the best fisheries1 which they claimed as their own4 ,they fought and nearly all were killed1 and their bones are to be seen in the hills yet4 ,god was very angry at this and he took away their wings and commanded that the lands and fisheries should be common to all who lived upon them2 that they were never to be marked off or divided1 but that the people should enjoy the fruits that ,god planted in the land1 and the animals that lived upon it1 and the fishes in the water4 ,god said he was the father and the earth was the mother of mankind2 that nature was the law2 that the animals1 and fish1 and plants obeyed nature1 and that man only was sinful4 ,this is the old law4 ,i know all kinds of men4 ,first there were my people 7the ,indians72 ,god made them first4 ,then he made a ,frenchman referring to the ,canadian voyagers of the ,hudson ,bay company1 and then he made a priest priests accompanied these expeditions of the ,hudson ,bay company4 ,a long time after that came ,boston men ,americans are thus called in the ,chinook jargon1 because the first of our nation came into the ,columbia river in #agif in a ship from ,boston1 and then ,king ,george men the ,english4 ,later came black men1 and last ,god made a ,chinaman with a tail4 ,he is of no account and has to work all the time like a woman4 ,all these are new people4 ,only the ,indians are of the old stock4 ,after awhile1 when ,god is ready1 he will drive away all the people except those who have obeyed his laws4 ,those who cut up the lands or sign papers for lands will be defrauded of their rights and will be punished by ,god's anger4 ,moses was bad4 ,god did not love him4 ,he sold his people's houses and the graves of their dead4 ,it is a bad word that comes from ,washington4 ,it is not a good law that would take my people away from me to make them sin against the laws of ,god4 ,you ask me to plow the ground6 ,shall ,i take a knife and tear my mother's bosom8 ,then when ,i die she will not take me to her bosom to rest4 ,you ask me to dig for stone6 ,shall ,i dig under her skin for her bones8 ,then when ,i die ,i can not enter her body to be born again4 ,you ask me to cut grass and make hay and sell it1 and be rich like white men6 ,but how dare ,i cut off my mother's hair8 ,it is a bad law1 and my people can not obey it4 ,i want my people to stay with me here4 ,all the dead men will come to life again4 ,their spirits will come to their bodies again4 ,we must wait here in the homes of our fathers and be ready to meet them in the bosom of our mother4 7,mac,murray ,,ms47 ,the idea that the earth is the mother of all created things lies at the base1 not only of the ,smohalla religion1 but of the theology of the ,indian tribes generally and of primitive races all over the world4 ,this explains ,tecumtha's reply to ,harrison3 8,the sun is my father and the earth is my mother4 ,on her bosom ,i will rest40 ,in the ,indian mind the corn1 fruits1 and edible roots are the gifts which the earth-mother gives freely to her children4 ,lakes and ponds are her eyes1 hills are her breasts1 and streams are the milk flowing from her breasts4 ,earthquakes and underground noises are signs of her displeasure at the wrongdoing of her children4 ,especially are the malarial fevers1 which often follow extensive disturbance of the surface by excavation or otherwise1 held to be direct punishments for the crime of lacerating her bosom4 ,smohalla's chief supporter and assistant at the ceremonies was ,kotaiaqan1 or ,coteeakun1 as ,mac,murray spells it1 of the ,yakima tribe4 ,the name refers to a brood of young ducks scattering in alarm4 ,he was the son of ,kamaikan1 the great war chief of the ,yakima4 ,he also gave ,mac,murray the story of the cosmos1 which agrees with that obtained from ,smohalla1 but is more in detail3 ,the world was all water1 and ,saghalee ,tyee was above it4 ,he threw up out of the water at shallow places large quantities of mud1 and that made the land4 ,some was piled so high that it froze hard1 and the rains that fell were made into snow and ice4 ,some of the earth was made hard into rocks1 and anyone could see that it had not changed--it was only harder4 ,we have no records of the past2 but we have it from our fathers from far back that ,saghalee ,tyee threw down many of the mountains he had made4 ,it is all as our fathers told us1 and we can see that it is true when we are hunting for game or berries in the mountains4 ,i did not see it done4 ,he made trees to grow1 and he made a man out of a ball of mud and instructed him in what he should do4 ,when the man grew lonesome1 he made a woman as his companion1 and taught her to dress skins1 and to gather berries1 and to make baskets of the bark of roots1 which he taught her how to find4 ,she was asleep and dreaming of her ignorance of how to please man1 and she prayed to ,saghalee ,tyee to help her4 ,he breathed on her and gave her something that she could not see1 or hear1 or smell1 or touch1 and it was preserved in a little basket1 and by it all the arts of design and skilled handiwork were imparted to her descendants4 ,notwithstanding all the benefits they enjoyed1 there was quarreling among the people1 and the earth-mother was angry4 ,the mountains that overhung the river at the ,cascades were thrown down1 and dammed the stream and destroyed the forests and whole tribes1 and buried them under the rocks4 7,mac,murray ,,ms47 ,in connection with the wonderful little basket1 ,mac,murray states that ,kotaiaqan presented him with a very ancient drum-shape basket1 about #b inches in diameter1 to give to his wife1 in order that she might likewise be inspired4 ,concerning the catastrophe indicated in the last paragraph1 he goes on to say3 ,the ,cascade range1 where it crosses the ,columbia river1 exhibits enormous cross sections of lava1 and at its base are petrified trunks of trees1 which have been covered and hidden from view except where the wash of the mighty stream has exposed them4 ,indians have told me1 of their knowledge1 that1 buried deep under these outpours of basalt1 or volcanic tufa1 are bones of animals of siah1 or the long ago4 ,traditions of the great landslide at the ,cascades are many1 but vary little in form4 ,according to one account1 the mountain tops fell together and formed a kind of arch1 under which the water flowed1 until the overhanging rocks finally fell into the stream and made a dam or gorge4 ,as the rock is columnar basalt1 very friable and easily disintegrated1 that was not impossible1 and the landscape suggests some such giant avalanche4 ,the submerged trees are plainly visible near this locality4 ,animal remains ,i have not seen1 but these salmon-eating ,indians have lived on the river's border through countless ages1 and know every feature in their surroundings by constant association for generations1 and naturally ally these facts with their religious theories4 7,mac,murray ,,ms47 ,in an article on 8,the submerged trees of the ,columbia river10 in ,science of ,february #ah1 #ahhg1 the geologist1 ,major ,clarence ,e4 ,dutton1 also notices the peculiar formation at the ,cascades and mentions the ,indian tradition of a natural bridge over the river at this point4 ,illustration3 ,,pl4 ,,xc ,,smohalla ,,church ,,on ,,yakima ,,reservation ,mac,murray continues3 ,coteeakun went on to say that some day ,saghalee ,tyee would again overturn the mountains and so expose these bones1 which1 having been preserved through so long a time1 would be reoccupied by the spirits which now dwell in the mountain tops1 watching their descendants on earth and waiting for the resurrection to come4 ,the voices of these spirits of the dead can be heard at all times in the mountains1 and often they answer back when spoken to4 ,mourners who wail for their dead hear spirit voices replying1 and know they will always remain near them4 ,no man knows when it will come1 and only those who have observed nature's laws and adhered to the faith of their ancestors will have their bones so preserved and be certain of an earthly tenement for their spirits4 ,he wanted me to confirm this4 ,coteeakun was pacific and gentle4 ,he said all men were as brothers to him and he hoped all would dwell together4 ,he had been told that white and black and all other kinds of men originally dwelt in tents1 as the red men always have done1 and that ,god in former times came to commune with white men4 ,he thought there could be only one ,saghalee ,tyee1 in which case white and red men would live on a common plane4 ,we came from one source of life and in time would 8grow from one stem again4 ,it would be like a stick that the whites held by one end and the ,indians by the other until it was broken1 and it would be made again into one stick40 ,some of the wilder ,indians to the north have more truculent ideas as to the final cataclysm which is to reoverturn the mountains and bring back the halcyon days of the long past4 ,as the whites and the others came only within the lifetime of the fathers of these ,indians1 they are not to be included in the benefits of the resurrection1 but are to be turned over with all that the white man's civilization has put upon the present surface of the land4 ,coteeakun was for progress--limited progress1 it is true--to the extent of fixed homes and agriculture1 but he did not want his people to go from their villages or to abandon their religious faith4 ,they were nearly all disposed to work for wages among the farmers1 and had orchards and some domestic animals upon whose produce they lived1 besides the fish from the rivers4 ,smohalla opposed anything that pertained to civilization1 and had neither cattle1 sheep1 goats1 pigs1 nor chickens1 and not a tree or vegetable was grown anywhere in his vicinage4 ,kowse 7,peucedanum cous71 kamas 7,camassia esculenta71 berries1 fish1 and the game of the mountains alone furnished food to his people1 whom he advised to resist every advance of civilization as improper for a true ,indian and in violation of the faith of their ancestors4 ,i found1 however1 that he was willing to advise his people to take up lands and adopt the white man's road1 if the government would pension him as it had pensioned ,chief ,moses1 so that while ,i thought he believed in his religion as much as other sectarians do in theirs1 he was tainted by the mercenary desire to live upon his followers unless otherwise provided for by the government4 ,from ,captain ,e4 ,l4 ,huggins1 ,second cavalry1 who visited ,smohalla about the same time1 we obtain further information concerning the prophet's personality and doctrines4 ,when ,smohalla was urged to follow the example of other ,indians who had taken up the white man's road1 he replied1 8,no one has any respect for these book ,indians4 ,even the white men like me better and treat me better than they do the book ,indians4 ,my young men shall never work4 ,men who work can not dream1 and wisdom comes to us in dreams40 ,when it was argued that the whites worked and yet knew more than the ,indians1 he replied that the white man's wisdom was poor and weak and of no value to ,indians1 who must learn the highest wisdom from dreams and from participating in the ,dreamer ceremonies4 ,being pressed to explain the nature of this higher knowledge1 he replied1 8,each one must learn for himself the highest wisdom4 ,it can not be taught4 ,you have the wisdom of your race4 ,be content40 ,when the officer contended that even the ,indians had to work hard during the fishing season to get food for winter1 the prophet answered3 8,this work lasts only for a few weeks4 ,besides it is natural work and does them no harm4 ,but the work of the white man hardens soul and body4 ,nor is it right to tear up and mutilate the earth as white men do40 ,to the officer's assertion that the ,indians also dug roots and were even then digging kamas in the mountains1 he replied3 8,we simply take the gifts that are freely offered4 ,we no more harm the earth than would an infant's fingers harm its mother's breast4 ,but the white man tears up large tracts of land1 runs deep ditches1 cuts down forests1 and changes the whole face of the earth4 ,you know very well this is not right4 ,every honest man10 said he1 looking at me searchingly1 8knows in his heart that this is all wrong4 ,but the white men are so greedy they do not consider these things40 ,he asserted that the ,indians were now so helpless before the white men that they must cease to exist unless they had assistance from a higher power1 but that if they heeded the sacred message they would receive strong and sudden help as surely as the spring comes after winter4 ,when some doubt was expressed as to his own faith in these things1 he asked pointedly3 8,do the white teachers believe what they teach80 8,it is said1 ,smohalla1 that you hate all white men40 8,it is not true4 ,but the whites have caused us great suffering4 ,dr ,whitman many years ago made a long journey to the east to get a bottle of poison for us4 ,he was gone about a year1 and after he came back strong and terrible diseases broke out among us4 ,the ,indians killed ,dr ,whitman1 but it was too late4 ,he had uncorked his bottle and all the air was poisoned4 ,before that there was little sickness among us1 but since then many of us have died4 ,i have had children and grandchildren1 but they are all dead4 ,my last grandchild1 a young woman of #af1 died last month4 ,if only her infant could have lived0--his voice faltered slightly1 but with scarcely a pause he continued in his former tone1 8,i labored hard to save them1 but my medicine would not work as it used to40 ,he repelled the idea that the ,indians had profited by the coming of the whites1 and especially denied that they had obtained ponies from this source4 ,his statement on this point may be of interest to those who hold that the horse is indigenous to ,america3 8,what6 ,the white man gave us ponies8 ,oh1 no2 we had ponies long before we ever saw white people4 ,the ,great ,spirit gave them to us4 ,our horses were swifter and more enduring1 too1 in those days1 before they were mixed with the white man's horses40 ,he went on to tell how the ,indians had befriended the first explorers who came among them and how ungrateful had been their later recompense1 and said3 8,we are now so few and weak that we can offer no resistance1 and their preachers have persuaded them to let a few of us live1 so as to claim credit with the ,great ,spirit for being generous and humane4 ,but they begrudge us what little grass our ponies eat40 ,at parting he repeated earnestly1 8,if they tell you ,smohalla hates all white people1 do not believe it40 7,huggins1 #b47 99 99 99 99 99 ,our knowledge of the ,smohalla ritual is derived from the account given by ,major ,mac,murray and from the statements of ,yakima and ,plus informants4 ,the officer's account is that of an intelligent observer1 who noted ceremonies closely1 but without fully comprehending their meaning4 ,the ,indian account is that of initiates and true believers1 one of them being the regular interpreter of the ,smohalla services on ,yakima reservation4 ,the officer had already seen the ceremonial performances at the ,indian villages at ,celilo and ,umatilla in ,oregon1 at ,tumwater and ,yakima gap in ,washington1 but found its greatest development at the fountain head1 the home of ,smohalla at ,priest rapids4 ,his account is so full of interest that we give it almost in its entirety4 ,while still several miles away1 his party discovered the village1 the houses extending along the bank of the river1 with several flags attached to long poles fluttering in the wind4 ,the trail from the mountains was winding and difficult1 but at last-- ,we reached the plain and were met by a procession1 headed by ,smohalla in person1 all attired in gorgeous array and mounted on their best chargers4 ,we wended our way through sagebrush and sand dunes to the village street1 not a soul being visible1 but from the mat-roofed salmon houses there came forth the most indescribable chorus of bell ringing1 drum beating1 and screeching4 ,i noticed that the street was neatly swept and well sprinkled--an unusual thing in any ,indian village4 ,this1 ,smohalla said1 was in my honor and to show that his people had cleanly tastes4 ,our procession passed on beyond the village to a new canvas tent1 which had a brush shade to keep off the sun and was lined and carpeted with new and very pretty matting4 ,smohalla said this had been prepared especially for me1 and was to be my house as long as ,i should stay with him4 ,to cap the climax1 he had constructed a bench for me1 having sent more than #ij miles for the nails4 ,fresh salmon1 caught in a peculiar trap among the rocks and broiled on a plank1 were regularly furnished my party1 and with hard tack and coffee of our own supplying we got enough to eat and drink4 ,our own blankets furnished sleeping conveniences4 ,the river was within two yards of our tent door and was an ample lavatory4 ,when ,i awoke the next morning1 the sound of drums was again heard1 and for days it continued4 ,i do not remember that there was any intermission except for a few minutes at a time4 ,seven bass drums were used for the purpose4 ,i was invited to be present1 and took great interest in the ceremonies1 which ,i shall endeavor to describe4 ,there was a small open space to the north of the larger house1 which was ,smohalla's residence and the village assembly room as well4 ,this space was inclosed by a whitewashed fence made of boards which had drifted down the river4 ,in the middle was a flagstaff with a rectangular flag1 suggesting a target4 ,in the center of the flag was a round red patch4 ,the field was yellow1 representing grass1 which is there of a yellow hue in summer4 ,a green border indicated the boundary of the world1 the hills being moist and green near their tops4 ,at the top of the flag was a small extension of blue color1 with a white star in the center4 ,smohalla explained3 8,this is my flag1 and it represents the world4 ,god told me to look after my people--all are my people4 ,there are four ways in the world--north and south and east and west4 ,i have been all those ways4 ,this is the center4 ,i live here4 ,the red spot is my heart--everybody can see it4 ,the yellow grass grows everywhere around this place4 ,the green mountains are far away all around the world4 ,there is only water beyond1 salt water4 ,the blue referring to the blue cloth strip is the sky1 and the star is the north star4 ,that star never changes2 it is always in the same place4 ,i keep my heart on that star4 ,i never change40 ,there are frequent services1 a sort of processional around the outside of the fence1 the prophet and a small boy with a bell entering the inclosure1 where1 after hoisting the flag1 he delivers a sort of sermon4 ,captains or class leaders give instructions to the people1 who are arranged according to stature1 the men and women in different classes marching in single file to the sound of drums4 ,there seems to be a regular system of signals1 at command of the prophet1 by the boy with the bell1 upon which the people chant loud or low1 quick or slow1 or remain silent4 ,these outdoor services occurred several times each day4 ,illustration3 ,fig4 #fd--,smohalla's flag 7heraldic74 ,smohalla invited me to participate in what he considered a grand ceremonial service within the larger house4 ,this house was built with a framework of stout logs placed upright in the ground and roofed over with brush1 or with canvas in rainy weather4 ,the sides consisted of bark and rush matting4 ,it was about #ge feet long by #be feet wide4 ,singing and drumming had been going on for some time when ,i arrived4 ,the air resounded with the voices of hundreds of ,indians1 male and female1 and the banging of drums4 ,within1 the room was dimly lighted4 ,smoke curled from a fire on the floor at the farther end and pervaded the atmosphere4 ,the ceiling was hung with hundreds of salmon1 split and drying in the smoke4 ,the scene was a strange one4 ,on either side of the room was a row of twelve women standing erect with arms crossed and hands extended1 with finger tips at the shoulders4 ,they kept time to the drums and their voices by balancing on the balls of their feet and tapping with their heels on the floor1 while they chanted with varying pitch and time4 ,the excitement and persistent repetition wore them out1 and ,i heard that others than ,smohalla had seen visions in their trances1 but ,i saw none who would admit it or explain anything of it4 ,i fancied they feared their own action1 and that real death might come to them in this simulated death4 ,those on the right hand were dressed in garments of a red color with an attempt at uniformity4 ,those on the left wore costumes of white buckskin1 said to be very ancient ceremonial costumes1 with red and blue trimmings4 ,all wore large round silver plates or such other glittering ornaments as they possessed4 ,a canvas covered the floor and on it knelt the men and boys in lines of seven4 ,each seven1 as a rule1 had shirts of the same color4 ,the tallest were in front1 the size diminishing regularly to the rear4 ,children and ancient hags filled in any spare space4 ,in front on a mattress knelt ,smohalla1 his left hand covering his heart4 ,on his right was the boy bell ringer in similar posture4 ,smohalla wore a white garment which he was pleased to call a priest's gown1 but it was simply a white cloth shirt with a colored stripe down the back4 ,illustration3 ,,pl4 ,,xci ,,interior ,,of ,,smohalla ,,church ,i and my two assistants were seated on a mattress about #aj feet in front of the prophet1 which fortunately placed us near the door and incidentally near fresh air4 ,there were two other witnesses1 ,indians from distant villages1 who sat at one side with ,smohalla's son looking on4 ,smohalla's son was said to be in training as his successor4 ,he was a young man1 apparently about #bc years old1 tall1 slender1 and active in movement1 and commonly kept himself apart from the body of the people4 ,he was much darker than his father4 ,his dress was brilliant in style and color4 ,he ordinarily wore a short gown or surplice1 sometimes yellow and at other times sky blue1 with ornate decorations of stars or moons appliqu1 cut from bright-colored cloths4 ,the sleeves were extravagantly trimmed with beads and silver ornaments4 ,he knelt at the right of the group as the place of honor4 ,on his left was ,coteeakun1 the head man of the ,indian village at ,union gap1 on the ,yakima reservation4 ,the third man was ,coteeakun's brother1 a most intelligent and progressive ,indian4 7,mac,murray ,,ms47 ,from ,charles ,ike1 an intelligent half-blood interpreter on ,yakima reservation1 who is also the regular interpreter of the ,smohalla ritual services at the ,yakima village of ,pakiut1 we obtain additional interesting details concerning the ceremony as there performed1 with the underlying religious teachings4 ,as at present taught1 the religion finds adherents among probably all the tribes along the ,columbia from near the ,british border down to the ,wushqm tribe at ,the ,dalles1 with the exception1 perhaps1 of the ,klikatat1 who are nearly all ,catholics4 ,the two chief centers are at ,pn or ,priest rapids1 where ,smohalla in person regularly preaches to about #abj hearers1 and at ,pakiut1 at ,union gap on ,yakima reservation1 where1 until his death a short time ago1 ,tianni has regularly conducted the services for about #cjj of his tribe4 ,at each place is a church or meeting-house built as already described4 ,the former high priest of the doctrine among the ,yakima1 and the right-hand man of ,smohalla himself1 was ,kotaiaqan1 already mentioned1 the son of the great war chief ,kamaikan4 ,it is even asserted that he was the originator of the system4 ,however this may be1 it is certain that he had much to do with formulating both the dogmas and the ritual4 ,in temper he was more gentle than ,smohalla1 and more disposed to meet civilization half-way4 ,on his death1 about #ahij1 he was succeeded by his stepson1 ,tanni1 or 8,many ,wounds10 who filled the office until about ,october1 #ahib1 when he was murdered near his home by two drunken ,indians4 ,he was succeeded in the chieftainship by a younger son of ,kotaiaqan named ,shaaw 7or ,shaw-wawa ,kootiacan71 and in his priestly functions by a man known to the whites as ,billy ,john4 ,the regular services take place on ,sunday1 in the morning1 afternoon1 and evening4 ,sunday has been held sacred among the ,nez ,percs and neighboring tribes for more than sixty years1 as the result of the teachings of the ,hudson ,bay officers4 ,the prairie tribes also1 having learned that ,sunday is the great 8medicine day0 of the whites1 now select it by preference for their own religious ceremonies of the ,ghost dance and the mescal4 ,there are also services during the week1 besides special periodic observances1 such as the 8lament0 for the dead1 particularly the dead chiefs1 in early spring2 the salmon dance1 when the salmon begin to run in ,april1 and the berry dance1 when the wild berries ripen in autumn4 ,the description of the ceremonial of the salmon dance will answer for the others1 as it differs chiefly only by the addition of the feast4 ,illustration3 ,fig4 #fe--;,charles ,ike1 ,smohalla interpreter4 ,as already stated1 the house has the door at the eastern end1 as is the common rule in all ,indian structures4 ,on the roof1 at the eastern end of the building at ,pakiut1 are the flags1 the center one blue1 representing the sky2 another one white1 representing the earthly light1 and the third yellow1 representing the heavenly light of the spirit world4 ,blue1 white1 and yellow are the sacred colors of this system1 as also of that of the ,shakers1 to be described later4 ,on entering1 the worshipers range themselves in two lines along the sides of the building1 the men and boys standing along the northern wall1 the women and girls along the southern wall1 and all facing toward the center4 ,the first man entering takes his place on the north nearest the door2 the next one stands just beyond him1 and so on2 while the women and girls1 when their turn comes1 make the whole circuit along the northern side1 and then1 turning at the farther end1 take their places in reverse order along the southern wall4 ,in the open space between the rows is a floor-walker1 whose business it is to see that everyone is in the right place4 ,all are dressed as nearly as possible in the finest style of the old ,indian costume1 buckskin and shell ornaments1 their faces painted yellow1 white1 or red with ,indian paints1 and carrying eagle feathers in their right hands 7plates ,,xc1 ,,xci2 figure #ff74 ,illustration3 ,fig4 #ff--;,diagram showing arrangement of worshipers at ,smohalla service4 ,at the farther end1 facing the door1 sits the high priest1 while just behind him stands his 8interpreter10 and on his left are seated on the ground the three drummers with their large drums in front of them4 ,the high priest carries a large bell in his left hand and a smaller one in his right4 ,dishes of fresh-cooked salmon and jars of water1 together with a plentiful supply of other food1 are ranged in front of the devotees4 ,after a preliminary ceremony in the nature of a litany1 in which the principal articles of their theology are recited in the form of question and answer by the whole body of worshipers1 the high priest gives the command1 8,take water10 when everyone raises a cup of water to his lips4 ,next comes the command1 8,now drink10 and each one takes a sip4 ,at the words1 8,now the salmon10 each takes up a portion of fish1 which he puts into his mouth at the next command1 8,now eat40 ,last comes the command1 8,now help yourselves10 which is the signal for a general attack on the provisions4 ,when everyone has satisfied his hunger1 the remains of the feast are cleared away and the 8dance0 begins4 ,at a signal given by a single stroke of the bell in the left hand of the high priest all stand up in line on either side of the building4 ,at another stroke of the bell all put their right hands on their breasts4 ,another tap of the bell and the right hand is brought out in front of the body4 ,another1 and they begin to move their right hands backward and forward like fans in front of the breast1 and thus continue throughout the dance1 keeping time also to the singing by balancing alternately upon their toes and heels1 as already described1 without moving from their places4 ,ritual songs are sung throughout the remainder of the service1 in time with the movements of the dancers and the sounds of the drums1 and regulated by the strokes of the bell4 ,between songs anyone who wishes to speak steps out into the open space4 ,with a single tap of the bell the high priest then summons his 8interpreter10 standing behind him1 who comes forward and stands beside the speaker1 a few feet in front and at the right of the high priest4 ,the speaker then in a low tone tells his story--usually a trance vision of the spirit world--to the interpreter1 who repeats it in a loud voice to the company4 ,at the end of the recital the high priest gives the signal with the bell1 when all raise their right hands with a loud 8,ai60 7,yes674 ,the high priest himself sometimes discourses also to the people through the interpreter2 at other times directly4 ,each song is repeated until the high priest gives the signal with the bell to stop4 ,most of the songs consist--in the native language--of seven lines4 ,at the end of the first line the high priest taps once with the bell2 at the end of the second line he taps twice1 and so on to the end of the song1 when he rings the bell hard and continuously1 and all raise their hands with a loud 8,ai60 ,then the song leader1 who stands with a feather fan between the high priest and the drummers1 starts the next song4 ,the first song is given by all standing motionless1 with the right hand on the breast and with eyes cast downward4 ,it may be rendered3 ,verily1 verily1 ,our ,brother made the body4 ,he gave it a spirit and the body moved4 ,then he counted out the words for us to speak4 ,another begins3 ,verily1 ,our ,brother put salmon in the water to be our food4 ,another begins3 ,o1 brothers6 ,o1 sisters6 ,when first the light struck this world1 it lighted the world forever4 ,our ,brother 7,nmi ,pip7 is the term used in referring to the creating spirit1 instead of 8our father10 as we might expect them to say4 ,on leaving1 at the close of the ceremony1 the man nearest the high priest passes around in front of him and down along in front of the line of women1 and as he reaches the door he turns around and bows to the high priest4 ,each man in turn thus files around and passes out1 after which the women--first the one nearest the high priest and then the others in regular order--pass out in the same manner4 ,while the worshipers are thus going out1 the high priest1 standing up1 rings continuously the small bell in his right hand1 while with the larger bell in his left he gives a single stroke as each one passes through the door4 ,tribes of the ,columbia region ,the following synopsis will give a good general idea of the location and numbers of the tribes of the ,columbia region from the ,british line down to the ,cascades1 including all those under the influence of the ,smohalla religion4 ,except when derived from such well-known authorities as ,lewis and ,clark1 ,stevens1 ,gibbs1 etc41 the information given is the result of personal investigation and work with ,yakima and ,plus ,indians4 ,the general boundaries of the tribes west of the ,cascade range1 including the adherents of the ,shaker religion1 are also indicated on the accompanying map 7plate ,,lxxxviii71 but our information in regard to this region is too meager to be definite4 ,kutenai 7,kitunahan stock74--,synonyms3 ,arcs ,plats1 ,cotonn1 ,cottonoi1 ,coutanie1 ,flatbow1 ,kitunaha1 ,kootenai1 ,koutaine1 ,kutneha1 ,skalzi1 ,tushepaw 7,lewis and ,clark1 #ahje71 ,white-tailed ,deer ,people 7,clark1 ,indian ,sign ,language74 ,the ,kutenai1 properly ,kitunaqa1 form a distinct linguistic stock1 and live chiefly on the ,canadian side1 around ,kutenai river and lake1 but extend across the line into northern ,idaho and northwestern ,montana4 ,their extension southward dates from their treaty of peace with the ,flatheads about ninety years ago4 ,in company with the ,flatheads they were accustomed formerly to come down from the mountains in the fall to hunt the buffalo on the headwaters of the ,missouri4 ,they are mentioned by ,lewis and ,clark in #ahje under the name of ,tushepaw1 with bands distinguished as ,ootlashoot1 ,micksucksealton 7871 and ,hohilpo living in the mountains and on ,clark's fork within ,united ,states territory4 ,according to ,gatschet1 ,tushipa is a collective term applied by the ,shoshoni to the tribes living north of them1 including the ,nez ,percs and others1 as well as the ,kutenai4 ,a part of the ,kutenai joined with the ,flatheads and ,upper ,pend d',oreilles in a treaty with the government in #ahee and are now on ,flathead 7,jocko7 reservation in ,montana4 ,they are probably all ,catholics4 ,others1 living in northern ,idaho1 have never entered into treaty relations1 and may be followers of ,smohalla4 ,the best estimates for the last fifty years give those within the ,united ,states a population of from #djj to #dej4 ,pend d',oreille 7,salishan stock74--,synonyms3 ,calispel1 ,coospellar 7,lewis and ,clark71 ,kahlispelm1 ,kalispelines1 ,kalispelusses1 ,kellespem1 ,kullas-,palus1 ,kushplu 7a ,yakima or ,plus form71 ,papshpn-lma or 8people of the great fir trees0 7,yakima name71 ,pend d',oreilles or 8ear-rings0 7,french name71 ,ponderas4 ,the ,pend d',oreilles held the country along the river and lake of the same name1 in ,idaho and ,washington1 immediately southwest of the ,kutenai4 ,they are commonly distinguished as ,upper1 on the lake1 and ,lower1 on both banks of the river4 ,they are the ,coospellar mentioned by ,lewis and ,clark in #ahje4 ,they formerly crossed the mountains annually to hunt buffalo on the ,missouri4 ,since #ahdd they and most of the other ,salishan tribes of this region have been under the influence of ,catholic missionaries4 ,the ,upper ,pend d',oreilles joined with the ,flatheads and ,kutenai in a treaty with the government in #ahee1 and are now on ,flathead reservation in ,montana4 ,some of the ,lower band joined them there in #ahhg4 ,others are on the ,cur d',alne reservation in ,idaho1 a few are with ,moses on the ,columbia in ,washington1 and the rest are still in their original country1 never having entered into treaty stipulations4 ,the whole tribe numbers about #a1jjj souls4 ,colville 7,salishan stock74--,synonyms3 ,chaudire 7,french name71 ,chualpay1 ,kettle ,falls1 ,quiarlpi or 8basket people0 7,hale71 ,schrooyelpi1 ,schwogelpi1 ,schwoyelpi1 ,swielpee1 ,wheelpoo 7,lewis and ,clark74 ,they originally occupied the country on ,colville and ,kettle rivers and on both sides of the ,columbia from ,kettle falls down to ,spokane river1 in ,washington1 and extending north into ,british territory to about the lower ,arrow lake4 ,they are mentioned by ,lewis and ,clark under the name of ,wheelpoo4 ,kettle falls on the ,columbia1 within their territory1 was the great salmon fishing resort for all the tribes of this region1 and here1 in #ahdf1 was established the ,catholic mission of ,saint ,paul4 ,as a result of this missionary work1 all of these ,salishan tribes1 excepting the ,sanpoil1 ,nespelim1 ,mitaui1 and a part of the ,spokan are now ,catholics4 ,in #ahed1 according to ,stevens1 the original ,shwoyelpi were nearly extinct and their places had been filled by ,indians from neighboring tribes4 ,without ever having entered into any treaty with the government1 they were assigned in #ahgb to ,colville reservation1 ,washington1 which had been set apart for the tribes of that section4 ,they were reported to number #faf in #ahgj1 and only #cja in #ahib4 ,lake or ,senijextee 7,salishan stock74--,these owned the country on both sides of the ,columbia1 in ,washington1 from about ,kettle falls northward into ,british ,columbia to the vicinity of ,arrow lake4 ,they are now on ,colville reservation in ,washington and number about #cej1 with perhaps a few others across the boundary4 ,they may be identical with the ,lahannas of ,lewis and ,clark4 ,spokan 7,salishan stock74--,synonyms3 ,lartielo 7,lewis and ,clark71 ,sarlilso 7,gibbs71 ,sinhumanish1 ,sinkoman 7,kutenai name71 ,spokihnish1 ,spokomish1 ,zingomenes4 ,they are commonly distinguished as ,upper ,spokan or ,sineeguomenah1 ,middle or ,sintootoo1 and ,lower or ,chekisschee 7,winans1 ,comr41 #ahgj74 ,spokan is the name given them by the ,cur d',alnes2 ,sinkoman is their ,kutenai name1 while the ,lartielo or ,sarlilso of ,lewis and ,clark is simply a bad misprint for ,sintootoo1 the name of the middle band4 ,they are closely connected1 linguistically and politically1 with the ,sanpoil and ,nespelim4 ,the lower ,spokan are now ,protestants1 the rest are ,catholics4 ,they formerly owned the whole basin of ,spokane river in ,washington and extending into ,idaho4 ,they are now on ,spokane reservation in ,washington and the ,cur d',alne reservation in ,idaho1 and number in all about #ijj or #a1jjj4 ,cur d',alne 7,salishan stock74--,synonyms3 ,pointed ,hearts1 ,qmashpl or 8kamas people0 7so called by the ,yakima71 ,skeechaway1 ,skeetsomish 7,lewis and ,clark71 ,skitsmq 7,plus name71 ,skitswish1 ,stietshoi4 ,they occupied the lake and river bearing their name in ,idaho and the adjacent headwaters of the ,spokane4 ,a part of this territory they held jointly with the ,spokan1 whose language they speak4 ,in #ahib they numbered #dbg1 on ,cur d',alne reservation in ,idaho4 ,sanpoil 7,salishan stock74--,synonyms3 ,hai-ainma 7,yakima name71 ,hihighenimmo 7,lewis and ,clark71 ,ipoilq 7another ,yakima name71 ,npochle 7,stevens71 ,sans ,puelles1 ,sinapoils1 ,sinipouals1 ,sinpaivelish1 ,sinpohellechach1 ,sinpoilschne1 ,siur ,poils4 ,the name by which this tribe is commonly known is sometimes written as a ,french form ,sans ,poils1 meaning 8without bristles10 or 8hairless10 but it is more probably an ,indian word4 ,they occupy the country on ,sanpoil river in ,washington1 now included within ,colville reservation1 and are closely allied with the ,nespelim4 ,these two tribes are the most aboriginal in eastern ,washington1 and adhere strictly to their primitive customs and religion4 ,the two tribes are thus described by ,winans1 the government farmer1 in #ahgj3 ,they have never received any presents from the government1 although they have been frequently asked to do so4 ,they seem suspicious of the whites1 are the least civilized and most independent of any of the tribes of the territory4 ,they are rich in horses and cattle1 possessing all the comforts they know how to enjoy1 and it appears their only fear is that they will be interfered with by the government4 ,they are perfectly contented with their condition1 and would not accept anything from the government if offered1 except a religious instructor and doctor4 ,some years later they were brought under the reservation system and a change came o'er the spirit of their dream4 ,in #ahib we are told officially that 8the ,sanpuell ,indians are the worst people that ,i have anything to do with4444 ,they are surly1 ignorant1 and filthy10 notwithstanding which they still 8have the same religious prejudice as the ,nespelims about receiving aid from the government40 ,of the ,nespelim the same intelligent witness tells us that 8they are a peculiar class of ,indians1 having a religion of their own40 ,the religion of the two tribes is aboriginal1 and is similar to the ,smohalla doctrine in principle1 although not in ceremonial4 ,in #ahib the ,sanpoil were estimated at #cjj4 ,nespelim 7,salishan stock74--,synonyms3 ,inspellum1 ,sinspeelish4 ,on the north bank of the ,columbia1 in ,washington1 along ,nespelim river and down to the junction of the ,okinagan1 and on the opposite side of the ,columbia down to about ,grande ,coule4 ,they speak the same language as the ,sanpoils1 and in aboriginal habit1 religion1 and organization are closely identified with them4 ,they are within the limits of ,colville reservation and were reported to number only #fb in #ahib4 ,okanagan 7,salishan stock74--,synonyms3 ,oakinacken1 ,okinakane1 ,okiwahkine4 ,they occupy the whole basin of ,okanagan river in ,washington1 extending north into ,british ,columbia1 and including ,similkameen river4 ,the ,okanagan were an important tribe or confederacy divided into a number of bands1 some of which have also at times been considered as belonging to the ,spokan1 while others are commonly recognized as distinct tribes4 ,ross gives them 8twelve tribes10 as follows3 ,skamoynumach1 ,kewaughtchenunaugh1 ,pisscow 7,piskwaus71 ,incomecanetook1 ,tsillane 7,chelan71 ,intietook 7,entiatook71 ,battlelemuleemauch or ,meatwho 7,mitaui71 ,inspellum 7,nespelim71 ,sinpohellechach 7,sanpoil71 ,sinwhoyelppetook 7,colville71 ,samilkanuigh 7,similkameen71 and ,oakinacken 7,okanagan74 ,they are now included within the ,colville agency1 and are ,catholics4 ,they were estimated at #cdj in #ahgj and reported as numbering #dje in #ahib4 ,mitaui 7,salishan stock74--,synonyms3 ,battlelemuleemauch1 ,meatwho1 ,meshons1 ,meteowwee 7,lewis and ,clark71 ,methows1 ,mithouies4 ,they formerly lived on the west side of the ,columbia1 including the basins of the ,methow1 ,lake ,chelan1 and ,entiatook river4 ,lewis and ,clark met some of them in #ahje below the mouth of the ,wallawalla4 ,they are closely connected with the ,piskwaus and ,isle de ,pierres4 ,they now reside in ,nespelim valley on ,colville reservation1 confederated with the ,isle de ,pierres under ,chief ,moses4 ,the two tribes were reported at #cij in #ahib4 ,a few others live in the neighborhood of ,kittitas near the ,yakima tribe4 ,see ,piskwaus4 ,isle de ,pierre 7,salishan stock74--,synonyms3 ,columbias1 ,linkinse1 ,sinkiuse4 ,they originally occupied the country in ,washington from the ,columbia eastward to the ,grande ,coule1 extending from about the mouth of the ,grande ,coule down nearly to ,crab creek4 ,isle de ,pierre is the ,french name of ,rock island in the ,columbia at the mouth of the ,wenatchee4 ,for a long time1 under their noted chief ,moses1 they refused to recognize the authority of the government or to go on a reservation4 ,now1 however1 they are settled in ,nespelim valley1 on ,colville reservation4 ,they were reported to number #cij in #ahib and are described as 8true1 genuine ,indians in every sense of the word40 ,their chief1 ,moses1 the enemy and rival of ,smohalla1 was thus described in #ahgj3 8,moses1 the head chief1 has been a great warrior4 ,he was foremost in the fights of #aheh with ,colonels ,steptoe and ,wright1 and was severely wounded a number of times1 but not dying1 the ,indians believe he has a charmed life4 ,he is medium sized1 about #de years old1 noble looking1 straight as an arrow1 and never breaks his word4 ,he has more influence than any other chief east of the ,cascade mountains in the territory4 ,he comes nearer being such a chief as we read of than any ,i have ever met4 ,he is kindly disposed toward the whites and invites them to come and settle in his country40 7,winans47 ,linguistically they are probably nearest related to the ,piskwaus4 ,wanapm 7,shahaptian stock74--,synonyms3 ,columbia ,river ,indians1 ,sokulks4 ,this is the tribe of which ,smohalla is the chief and high priest4 ,they are a small band1 numbering probably less than #bjj souls1 and closely connected linguistically and politically with the ,yakima1 ,plus1 and ,nez ,percs4 ,wanapm is the name by which they are known to these cognate tribes1 and signifies 8river people20 from wana or wala1 8river0 7particularly ,columbia river71 and pm or pam1 8people or tribal country40 ,together with the other non-treaty tribes of this region they are known to the whites under the indefinite name of 8,columbia ,river ,indians40 ,they are identical with the ,sokulk met by ,lewis and ,clark at the mouth of ,snake river and described as living farther up on the ,columbia4 ,the name ,sokulk seems to be entirely unknown among the ,yakima and ,plus of today4 ,the ,wanapm range along both banks of the ,columbia1 in ,washington1 from above ,crab creek down to the mouth of ,snake river4 ,their village1 where ,smohalla resides1 is on the west bank of the ,columbia1 at the foot of ,priest rapids1 in the ,yakima country4 ,it is called ,pn1 signifying 8a fish weir10 and is a great rendezvous for the neighboring tribes during the salmon fishing season4 ,haying never made a treaty or gone on a reservation1 they are not officially recognized by the government4 ,plus 7,shahaptian stock74--,synonyms3 ,palouse1 ,pelloatpallah ,chopunnish 7,lewis and ,clark71 ,peloose1 ,polonches1 ,sewatpalla4 ,the ,plus owned the whole basin of ,palouse river in ,washington and ,idaho1 and extended also along the north bank of ,snake river to its junction with the ,columbia4 ,they were1 and are1 closely connected with the ,wanapm and the ,nez ,percs4 ,plus1 the name by which the tribe is commonly known1 is properly the name of ,standing ,rock1 at the junction of ,palouse and ,snake rivers4 ,they can not explain the meaning4 ,they have four villages3 ,almotu1 on the north bank of ,snake river in ,washington1 about #cj miles above the mouth of ,palouse river2 ,plus1 on the north bank of ,snake river just below the junction of the ,palouse2 ,tasawks1 on the north bank of ,snake river about #ae miles above its mouth2 and ,kassp or ,cosispa 7meaning 8at the point10 from kss1 a point1 and p1 the locative71 at ,ainsworth in the junction of the ,snake and ,columbia4 ,this last village has a slight difference in dialect and is sometimes regarded as belonging to the ,wanapm4 ,although the ,plus are mentioned as parties to the ,yakima treaty of #ahee1 they have never as a tribe recognized any treaty limitations or come upon a reservation4 ,they are aboriginal in their ideas and among the most devoted adherents of the ,smohalla doctrine4 ,they were estimated at #ejj in #ahed1 but1 not being officially recognized1 it is impossible to give their present number4 ,pskwaus or ,wintshipm 7,salishan stock74--,synonyms3 ,piscaous1 ,piscous1 ,pisquose4 ,the name by which this tribe is commonly known is properly the name of a fishing place on ,wenatchee river1 and is probably ,salishan1 but may be from the ,yakima psko1 signifying 8a bend in the river40 ,the ,yakima call the river ,wintshi1 signifying a 8river issuing from a caon10 and the tribe ,wintshipm4 ,the ,piskwaus proper1 on ,wenatchee river1 with their connected bands or tribes living in the same neighborhood1 west of the ,columbia in ,kittitas and ,okanogan counties1 ,washington1 are a southern extension of the ,mitaui and speak the same language4 ,under the name of ,piskwaus1 ,stevens includes 8the ,indians on the ,columbia between the ,priests' and ,ross rapids1 on the ,pisquose or ,winatshapam river2 the ,enteatkeon1 ,chelaun lake1 and the ,mithaw on ,barrier river4 ,the name of ,pisquouse1 however1 properly refers to a single locality on the river known to the ,yakamas as ,winatshapam4 ,the ,pisquouse themselves1 as has before been remarked1 are so much intermarried with the ,yakamas that they have almost lost their nationality4 ,these bands were formerly all united under one principal chief1 ,stalkoosum1 who is said to have been a man of great note among them4 ,he was killed a few years since in a fight with the ,blackfeet1 since which there has been no head of the tribe40 7,stevens1 ,comr4 ,rept41 #ahed47 ,the ,piskwaus and smaller connected tribes took part in the ,yakima treaty of #ahee1 but do not live on the reservation4 ,most of them live on the ,wenatchee and the north branch of ,yakima river in ,kittitas county4 ,they are all ,catholics4 ,there is no official statement of their number4 ,smaller tribes or bands connected with the ,piskwaus proper and speaking the same language are3 #a4 ,ktts1 ,ktts-lma1 ,ketetas 7,stevens71 ,pshwanpm 7,yakima name71 ,shanwappoms 7,lewis and ,clark74 ,ktts signifies 8a shoal10 #8lma being a tribal suffix1 and ,pshwan-pm in the ,yakima language signifies 8shoal people10 the name referring to a shoal in ,yakima river at ,ellensburg4 #b4 ,skautl1 or ,skaddal 7of ,lewis and ,clark74 ,about ,boston creek and ,kahchass lake1 at the head of ,yakima river4 #c4 ,wshntu1 or ,shallattoos 7of ,lewis and ,clark74 ,the word means 8huckleberry0 in ,yakima1 and is applied to a site on ,yakima river just above ,ellensburg4 #d4 ,skwann1 or ,squannaroos 7of ,lewis and ,clark74 ,a ,yakima word meaning 8whirlpool10 and applied to a point on ,yakima river about opposite the entrance of ,selah creek1 the village being on the west bank of the river4 ,this band may possibly speak the language of the tanm1 a ,shahaptian tribe1 whose territory adjoins them4 #e4 ,qaml-#8lma or ,kahmiltpah4 ,the name is ,yakima1 and signifies 8people of ,qamlh40 ,qamlh1 or 8,watching for ,fish10 was a chief who formerly lived with his band about ,saddle mountain1 on the east side of the ,columbia1 above ,priest rapids4 ,they are called ,kahmiltpah in the ,yakima treaty of #ahee4 ,they now live with the other tribes last named in ,kittitas county4 #f4 ,sipkat or ,seapcat4 ,they reside now in ,kittitas county1 but probably lived originally at a place of the same name on the east bank of the ,columbia1 about ,bishop rock and ,milk creek1 below ,wenatchee river4 ,they are called ,seapcat in the ,yakima treaty of #ahee4 ,the word is of the ,piskwaus language4 ,ykm 7,shahaptian stock74--,synonyms3 ,cutsahnim 7,lewis and ,clark71 ,eyackimah1 ,pakiut-lma1 ,stobshaddat 7by ,puget sound tribes1 ,tolmie71 ,waptailmm1 ,yackamans1 ,yookoomans4 ,the ,yakima are the most important tribe of the ,shahaptian stock1 excluding the ,nez ,percs4 ,they occupied the country of ,natchess and middle ,yakima rivers1 in the present ,yakima county1 ,washington1 and are now on a reservation within the same county4 ,stevens says the name signifies 8black bear0 in the ,wallawalla language1 but ,yakima informants state that it is a nickname signifying 8coward0 or 8runaway10 and say that the proper name of the tribe is ,waptailmm1 people of the 8narrow river10 or ,pakiut-lma1 8people of the gap10 both names referring to the narrows in ,yakima river at ,union gap1 near ,yakima bridge4 ,their old village was on the west side of the river1 just below the gap4 ,they are the ,cutsahnim of ,lewis and ,clark4 ,this name may possibly come from the same root as ,ktsanot1 8,lying ,alongside10 the name of an old ,yakima chief who died about #ahhj4 ,in #ahed1 according to ,stevens1 they were 8divided into two principal bands1 each made up of a number of villages and very closely connected1 the one owning the country on the ,natchess and lower ,yakima1 the other on the ,wenass and its main branch above the forks40 ,these latter1 however1 were chiefly of the ,piskwaus connection4 ,they had then several chiefs1 of whom ,kamaiakan was the most important4 ,like all the other ,columbia tribes east of the ,cascade range1 they formerly crossed the ,rocky mountains annually to hunt the buffalo on the waters of the ,missouri4 ,in #ahee the government made a treaty with the ,yakima1 ,piskwaus1 ,plus1 and other tribes by which they were to cede a territory on both sides of the ,columbia1 extending generally from the ,cascade range eastward to ,palouse and ,snake rivers1 and southward from above ,chelan lake to the ,columbia1 excepting a small portion between the ,columbia and the lower ,yakima4 ,at the same time the ,yakima reservation was established and an arrangement was made by which all the tribes and bands concerned were to be confederated under the title of the 8,yakama ,nation10 with ,kamaiakan as head chief4 ,shortly afterward the ,yakima war broke out1 and the treaty remained unratified until #ahei4 ,as already stated1 the ,plus and several other tribes have never recognized it or come on the reservation1 and their objection to such removal has become a religious principle of the ,smohalla doctrine4 ,in the original treaty of #ahee fourteen tribes are named as participating1 as follows3 ,yakama 7,ykima71 ,palouse 7,plus71 ,pisquouse 7,piskwaus71 ,wenatshapam 7another name for ,piskwaus71 ,klikatat 7,klkatt71 ,klinquit 7not identified71 ,kowwassayee 7,kkasawi71 ,liaywas 7not identified71 ,skinpah 7,skinp71 ,wish-ham 7,wushqm71 ,shyiks 7not identified71 ,ochechotes 7,uchichol71 ,kahmiltpah 7,qamillma71 and ,seapcat 7,siapkat74 ,among these were represented at least six languages and three linguistic stocks4 ,the majority of these ,indians west of the ,columbia1 including the ,yakima proper and others on the reservation1 are ,catholics1 with also a number of adherents of the ,shaker and ,smohalla doctrines4 ,those on the reservation numbered #a1bjj in #ahib1 with an estimated #a1ejj outside the boundaries4 ,beside the principal band of ,yakima1 the ,waptailmm already mentioned1 there are also the ,sts-lma1 or 8people of the rye prairie10 on ,setass creek1 a western tributary of the ,yakima in the eastern part of the reservation1 and the ,psko1 or people of the 8river bend10 in a village also on the south side of the ,yakima1 between ,topinish and ,setass creeks4 7,see ,pishquitpah47 ,their dialects are said to differ slightly from that of the ,waptailmm4 tnm-lma 7,shahaptian stock7 or 8people 7lma7 of tanm creek40--,a small tribe on ,atahnam creek1 in ,yakima county1 ,washington1 on the northern boundary of the reservation4 ,they are said to speak a language distinct from ,yakima or ,klkatt1 but cognate4 ,they have no official recognition now or in the treaty of #ahee4 ,the name tnm is ,yakima1 and refers to a stream 8ascended0 7by salmon74 ,kl'ktt 7,shahaptian stock74--,synonyms3 ,clickahut1 ,clickitat1 ,klikatat1 ,qwlh-hwai-pm1 ,weyehhoo1 ,whulwhypum4 ,the name by which this tribe is commonly known is from the ,wasko language and signifies 8beyond 7the mountain70--that is1 east of the ,cascade range--with reference to the ,chinookan tribes on the lower ,columbia4 ,the same name was also at times extended to the ,yakima4 ,they call themselves ,qwlh-hwai-pm1 8prairie people20 from qwlh-hwai1 8prairie10 and pm1 8people10 referring particularly to their occupancy of ,camass prairie4 ,they formerly occupied the southern slopes of ,mount ,adams and ,mount ,helens1 with the country of ,klikatat and ,lewis rivers1 in the present ,klickitat and ,skamania counties1 ,washington4 ,east of them were the ,yakima and west were the ,salishan and ,chinookan tribes4 ,at one time they lived farther east1 but were driven west by the ,cayuse4 7,stevens47 ,about sixty years ago they crossed the ,columbia and overran the ,willamet country1 and even penetrated as far south as the ,umpqua1 but afterward withdrew again to their proper country4 ,although but a small tribe1 they were aggressive and enterprising and were the trade medium between the tribes west of the mountains and those east4 ,they joined in the ,yakima treaty of #ahee and are now chiefly on ,yakima reservation1 but a few are still on ,white ,salmon river1 in ,klickitat county4 ,their number is unknown4 ,the ,taitinapam and ,topinish speak the same language and may be considered as branches of this tribe4 ,qapnsh-lma or ,topinish 7,shahaptian stock74--,a small tribe on ,topinish river in ,yakima county1 ,washington1 within the present limits of the reservation4 ,they speak the ,klkatt language4 ,the name signifies 8people 7lma7 of the trail coming from the foot of the hill40 ,taitinapam 7,shahaptian stock74--,synonym3 ,tai-kie-a-pain 7misprint74 ,a small tribe speaking the ,klkatt language1 formerly living on the western slopes of the ,cascade mountains1 between the heads of ,lewis and ,cowlitz rivers1 in ,skamania county1 ,washington1 being the westernmost tribe of ,shahaptian stock4 ,if any are left1 they are probably incorporated with the ,klkatt on ,yakima reservation4 ,they never had official recognition4 ,chmnpm 7,shahaptian stock74--,synonyms3 ,chimnahpum1 ,chimnapoos1 ,cuimnapum4 ,a tribe which occupied the bend of the ,columbia below ,yakima river1 together with the country on the lower ,yakima1 chiefly in the present ,yakima county1 ,washington4 ,they are the ,chimnahpum of ,lewis and ,clark1 and speak a dialect of the language of the ,plus and ,wanapm1 with which tribes the few survivors are incorporated4 ,a few are also still living on the west side of the ,columbia1 opposite ,pasco4 ,the name is of their own language and means 8people 7pm7 of ,chmn10 their old village about opposite ,wallula4 ,pishquitpah 7,shahaptian stock74--,this name occurs only in the narrative of ,lewis and ,clark as that of a tribe in #ahje1 8residing at the ,muscleshell rapid and on the north side of the ,columbia to the commencement of the high country1 wintering on the borders of the ,tapteal40 ,the ,tapteal 7properly ,waptail or ,waptailmm7 is ,yakima river4 ,this would locate them in eastern ,klickitat and ,yakima counties1 ,washington4 ,they are probably identical with the ,psko band of the ,yakima4 ,in the name ,pishquitpah the final pah is the ,yakima or ,plus locative p1 8at40 ,kkaswi or ,kowwassayee 7,shahaptian stock74--,a small tribe speaking the ,tenino language and formerly occupying a village of the same name1 ,kkaswi1 on the north bank of the ,columbia1 in ,klickitat county1 ,washington1 about opposite the mouth of the ,umatilla4 ,the full name is ,kkaswi-lma1 8people 7lma7 of the arrow-making place10 the local form being from kkaso1 8arrow40 ,they took part in the ,yakima treaty of #ahee under the name of ,kowwassayee1 and are now on ,yakima reservation4 ,hhaupm or ,wahowpum 7,shahaptian stock74--,a small tribe speaking the ,tenino language and occupying a village1 ,hhau1 on the north bank of the ,columbia1 about the mouth of ,olive creek1 in ,klickitat county1 ,washington4 ,the word means 8willow people10 from hhau1 a species of willow1 and pm1 8people40 ,they are the ,wahowpum of ,lewis and ,clark4 ,they have never had official recognition4 ,uchichol or ,ochechotes 7,shahaptian stock74--,a small tribe speaking the ,tenino language1 living now1 or formerly1 on the north bank of the ,columbia in ,klickitat county1 ,washington4 ,they are mentioned as ,ochechotes in the ,yakima treaty of #ahee1 and may now be incorporated with other tribes on ,yakima reservation4 ,the name1 from the ,tenino language1 signifies the 8hind dorsal-fin0 7of a salmon71 and is the name of a rock on the north side of the ,columbia1 opposite the upper end of the island1 at the mouth of the ,des ,chutes4 ,see ,tapnsh4 ,sknp 7,shahaptian stock74--,synonyms3 ,sawpaw 7871 ,skien1 ,skin1 ,skinpah4 ,a small tribe speaking the ,tenino language and formerly having a village on the north bank of the ,columbia in ,klickitat county1 ,washington1 at the falls opposite ,celilo4 ,they took part in the ,yakima treaty of #ahee under the name of ,skinpah1 and are now incorporated with the other tribes on ,yakima reservation4 ,the name is ,tenino1 and means 8cradle place10 or 8at the cradle10 from skn1 8cradle10 and p1 the locative1 and refers to a prominent rock at the site of their former village having some resemblance to an ,indian cradle4 ,see ,tapnsh4 ,tpansh or ,eneeshur 7,shahaptian stock74--,a small tribe speaking the ,tenino language1 having a village on the north bank of the ,columbia in ,klickitat county1 ,washington1 about opposite the mouth of ,des ,chutes river and a little above ,celilo4 ,the name is identical with the ,eneeshur of ,lewis and ,clark1 these explorers in #ahje having also included under this name the various bands speaking the ,tenino language on both sides of the ,columbia about the mouth of the ,des ,chutes4 ,the ,tapnsh have no official recognition4 ,see ,tenino4 ,tlaqluit or ,wshqm 7,chinookan stock74--,synonyms3 ,echebool1 ,echeloot1 ,eloot1 ,helwit1 ,niculuita1 ,ouichram1 ,tchilouit1 ,tilhulhwit1 ,wisham1 ,wishham1 ,wishram1 ,wisswham4 ,the ,tlaqluit1 with the ,wasko1 are the easternmost tribes of ,chinookan stock on the ,columbia1 having immediately above them the ,shahaptian tribes1 speaking the ,tenino language4 ,the ,tlaqluit territory lies along the north bank of the ,columbia in ,klickitat county1 ,washington1 from ,tenino1 about #f miles above ,the ,dalles1 down to the neighborhood of ,white ,salmon river4 ,they call themselves ,tlaqluit 7,echeloot of ,lewis and ,clark71 and are called ,wshqm-pm1 or 8,wshqm people10 by the tribes speaking the ,tenino language1 ,wshqm being the name of their chief village near ,south ,side at ,the ,dalles1 the great fishing and trading resort for the tribes of this section4 ,the name appears also as ,wishram4 ,both ,tlaqluit and ,wshqm refer to a species of louse or flea abounding in that neighborhood4 ,they took part in the ,yakima treaty of #ahee under the name of ,wishham1 but most of them have probably never gone on the reservation4 ,see ,wasko4 ,there is a tradition in the tribe that long before the coming of the whites to the ,columbia a band of ,tlaqluit left their people on account of a petty quarrel as to whether a goose made a certain noise with its bill or with its wings1 and went up the ,columbia and the ,spokane1 and are supposed to be now about the headwaters of the latter stream and still retaining their language1 although under a different tribal name4 ,chilktkwa or ,chilluckittequaws 7,chinookan stock74--,a tribe formerly extending along the north bank of the ,columbia in ,klickitat and ,skamania counties1 ,washington1 from about ,white ,salmon river down to some distance below the ,cascades4 ,they are called ,chilluckittequaws in #ahje by ,lewis and ,clark1 who speak also of a separate band of the same tribe under the name of ,smackshop1 a name which can not now be identified4 ,the tribe now numbers less than #ajj4 ,until recently the remnant lived about the mouth of ,white ,salmon river1 but removed about thirteen years ago to the ,cascades4 ,their language is nearly the same as that of the ,wasko4 ,they have never had official recognition4 ,kwikwlt or ,dog ,river 7,chinookan stock74--,synonyms3 ,cascade ,indians1 ,kigaltwalla1 ,upper ,chinook1 ,wahclellah1 ,watlala4 ,a small tribe formerly living at the ,cascades and about ,dog river1 a small stream coming into the ,columbia about half-way between the ,cascades and ,the ,dalles1 in ,wasco county1 ,oregon4 ,they are identical1 in part at least1 with the ,wahclellahs of ,lewis and ,clark 7mentioned as a part of the 8,shahala nation071 and are the 8,ki-gal-twal-la band of the ,wascoes0 and the 8,dog ,river band of the ,wascoes0 of the ,wasco treaty of #ahee4 ,the 8,dog ,river or ,cascade ,indians0 were reported to number #hj souls in #ahed4 ,in the next year they1 with other tribes1 entered into the ,wasco treaty1 by which they agreed to remove to ,warmspring reservation1 where some of them now are1 while the others are still about the ,cascades4 ,their language is nearly the same as that of the ,wasko4 ,wasko 7,chinookan stock74--,synonyms3 ,dalles ,indians1 ,wascopum4 ,a tribe formerly claiming the country about ,the ,dalles1 on the south bank of the ,columbia1 in ,wasco county1 ,oregon4 ,they1 with the ,tlaqluit on the opposite bank1 are the easternmost extension of the ,chinookan stock1 and speak the same language4 ,the name is said to be a ,tenino word1 meaning 8grass10 or 8grass people40 ,it has sometimes been made to include several cognate bands about ,the ,dalles and ,cascades1 on both sides of the ,columbia4 ,under the name of 8,the ,dalles band of the ,wascoes10 they entered into the ,wasco treaty of #ahee1 and are now on ,warmspring reservation in ,oregon4 ,they numbered #bfj in #ahib4 ,waim 7,shahaptian stock74--,synonyms3 7,lower7 ,des ,chutes1 ,waim-lma1 ,wayyampa1 ,wyam4 ,a tribe speaking the ,tenino language and formerly living about the mouth of ,des ,chutes river1 in the present ,wasco and ,sherman counties1 ,oregon4 ,their chief village was on the ,columbia where ,celilo now is1 and was called ,waim1 whence their name of ,waim-lma or 8people of ,waim40 ,they joined in the ,wasco treaty of #ahee under the name of 8,wyam or ,lower ,des ,chutes band of ,walla-,wallas10 and are now on ,warmspring reservation in ,oregon4 ,their number is not separately reported4 ,tai-q 7,shahaptian stock74--,synonyms3 ,taigh1 ,ta-ih1 ,tairtla1 ,tyich4 ,a tribe speaking the ,tenino language and formerly occupying the country about ,tygh and ,white rivers1 in ,wasco county1 ,oregon4 ,the name ,tai-q refers to the stream and denotes 8muddy1 white water40 ,they took part in the ,wasco treaty of #ahee under the name of 8,ta-ih or ,upper ,des ,chutes band of ,walla-,wallas10 and are now on ,warmspring reservation1 ,oregon4 ,their number is not reported4 ,tlqni 7,shahaptian stock74--,a tribe formerly claiming the country between ,tygh valley and ,warmspring river1 west of ,des ,chutes river1 in the present ,wasco county1 ,oregon4 ,they are now on ,warmspring reservation1 in the same neighborhood4 ,they have never been officially mentioned under their ,indian name1 and may be considered the ,warmspring proper1 although this name is local rather than tribal4 ,they speak the ,tenino language4 ,see ,tenino4 ,tenino or ,mli-lma 7,shahaptian stock74--,the most important ,shahaptian tribe of western ,oregon4 ,they formerly occupied middle ,des ,chutes river1 and conquered the present ,warmspring reservation from the ,paiute or ,snake tribes1 but never occupied it until put there by the ,wasco treaty of #ahee4 ,since then they have been known indiscriminately as ,tenino or ,warmspring ,indians1 although this latter designation is commonly used to include other cognate tribes on the same reservation4 ,for this reason it is impossible to give their number definitely4 ,the ,tenino language1 in various dialects1 is spoken1 excepting by the ,lohim1 by all the tribes formerly living on both banks of the ,columbia and on its tributaries from the country of the ,wasko about ,the ,dalles up to about the mouth of the ,umatilla4 ,most of this region1 on the south or ,oregon side of the ,columbia1 was formerly held by ,shoshonean tribes of ,paiute connection1 which have been dispossessed by the ,shahaptian tribes and driven farther back to the south4 ,the only ,shoshonean tribe which maintained its place on the ,columbia was the ,lohim1 on ,willow creek4 ,the ,tenino themselves conquered the present ,warmspring reservation from the ,snakes4 ,the expulsion was in full progress when ,lewis and ,clark went down the ,columbia in #ahje1 but had been practically completed when the first treaties were made with these tribes fifty years later4 ,lewis and ,clark state that 8on that 7the south7 side of the river none of the tribes have any permanent habitations1 and on inquiry we were confirmed in our belief that it was from the fear of being attacked by the ,snake ,indians1 with whom they are constantly at war4 ,this nation they represent as being very numerous and residing in a great number of villages on the ,towahnahiook 7,wanwaui or ,des ,chutes71 where they live principally on salmon1 444 the first villages of the ,snake ,indians being twelve days' journey on a course about southeast of this place40 ,in the appendix1 after mentioning various bands of ,snakes on ,snake and ,willamette rivers1 they speak of the main body as 8residing in the fall and winter on the ,multnomah 7,willamet7 river1 southward of the ,southwest mountains1 and in spring and summer near the heads of the ,towahnahiook 7,des ,chutes71 ,lepage 7,john ,day71 ,yaumalolam 7,umatilla71 and ,wollawollah rivers1 and especially at the falls of the ,towahnahiook1 for the purpose of fishing40 ,in the ,wasco treaty of #ahee the ,shahaptian tribes were recognized as owners of the whole country southward to the forty-fourth parallel1 from the ,cascade range east to the ,blue mountains4 ,see ,tapnsh4 ,tkspsh or ,john ,day ,indians 7,shahaptian stock74--,synonyms3 ,dock-spus1 ,john ,day ,rivers1 ,tkspsh-lma4 ,a tribe speaking the ,tenino language and formerly living along the lower part of ,john ,day river1 ,oregon1 having their principal village at the falls about #d miles above the mouth4 ,they are now on ,warmspring reservation1 and numbered #ei in #ahib1 with perhaps others off the reservation4 ,tkspsh is the name of ,john ,day river in the ,tenino language4 ,lohm or ,willow ,creek ,indians 7,shoshonean stock74--,a tribe living on ,willow creek1 in ,gilliam and ,morrow counties1 ,oregon4 ,they are of ,shoshonean connection1 being the only ,indians of this stock who have been able to maintain their position on the ,columbia against the inroads of the ,shahaptian tribes4 ,they have never made a treaty with the government1 and are generally spoken of as renegades belonging to the ,umatilla reservation4 ,in #ahgj they were reported to number #aad1 but are not mentioned in the recent official reports4 ,cayuse or ,wailtpu 7,waiilatpuan stock74--,synonyms3 ,cailloux1 ,kayuse1 ,shiwanish1 ,skyuse1 ,wailetma1 ,yeletpo ,chopunnish 7of ,lewis and ,clark74 ,the ,cayuse are a warlike tribe of distinct stock formerly occupying the mountain country on the heads of ,wallawalla1 ,umatilla1 and ,grande ,ronde rivers in ,oregon and ,washington1 including the present ,umatilla reservation4 ,further investigation may yet establish a linguistic connection with the ,shahaptian tribes4 ,the ,molala1 formerly on ,molalla creek1 west of the ,cascades1 are a separated band1 of whose western migration the ,cayuse and their neighbors still have a tradition4 ,the ,cayuse formerly bore a high reputation for intelligence and bravery1 but on account of their fighting propensities1 which led them to make constant war on the ,snakes and other tribes to the west1 they were never very numerous4 ,in #ahch a ,presbyterian mission1 called ,waiilatpu1 had been established among the ,cayuse1 by ,dr ,whitman1 where now is the town of ,whitman1 in ,wallawalla county1 ,washington4 ,in #ahdg the smallpox1 before unknown among them1 carried off a large part of the tribe4 ,the ,cayuse1 believing that the missionaries were the cause of it1 attacked the mission on ,november #bi1 #ahdg1 killed ,dr ,whitman and thirteen others1 and destroyed the mission4 ,as a matter of fact1 there seems little question that the infection was brought into the country in supplies intended for the use of the mission or of emigrants temporarily stopping there4 ,in #ahed1 according to ,stevens1 8the tribe1 though still dreaded by their neighbors on account of their courage and warlike spirit1 is but a small one1 numbering1 according to the census of #ahea1 only #abf4 ,of these1 individuals of the pure blood are few1 the majority being intermixed with the ,nez ,percs and the ,wallah-,wallahs1 particularly with the former1 to such a degree that their own language has fallen into disuse40 ,a few years ago only a few individuals1 then living on ,umatilla reservation1 retained their old language4 ,in #ahee they joined in the treaty by which ,umatilla reservation in ,oregon was set apart1 and most of those remaining are now there1 while a few others are with the ,nez ,percs at ,lapwai4 ,joseph1 the noted ,nez ,perc chief1 is himself the son of a ,cayuse father4 ,in #ahib the ,cayuse on ,umatilla reservation were reported to number #cia1 but it is evident that most of these are mixed-bloods of other tribes1 particularly the ,umatilla4 ,the name ,cayuse is from the ,nez ,perc language4 ,they call themselves ,wailtpu4 ,they are known to the ,yakima as ,wialt-pm or ,wailtma1 and to the ,tenino as ,shiwanish1 or 8strangers from up the river10 a name extended also to the ,nez ,percs4 ,umatilla 7,shahaptian stock74--,synonym3 ,utilla4 ,a tribe formerly occupying the lower portion of the river of the same name1 with the adjacent bank of the ,columbia1 in ,oregon4 ,they speak a distinct language of the ,shahaptian stock4 ,by the treaty of #ahee they agreed to go on ,umatilla reservation in ,oregon1 where in #ahib they were reported to number #baf4 ,a large proportion of those now called ,cayuse on the same reservation are ,umatilla mixed-bloods4 ,wallawalla 7,shahaptian stock74--,synonyms3 ,oualla-,oualla1 ,walawaltz1 ,wollawollah1 ,wollaw-,wollah4 ,a tribe formerly occupying the country about the lower portion of the river of the same name and along the east bank of the ,columbia from ,snake river down nearly to the ,umatilla1 in ,washington and ,oregon4 ,they take their name from the river1 the word being said to refer to 8rushing water40 ,their language is said to resemble closely that of the ,nez ,percs4 ,by the treaty of #ahee they agreed to go on ,umatilla reservation1 ,oregon1 where1 in #ahib1 they were reported to number #dgd4 ,a small band of the same tribe1 known to the ,yakima as ,walula-pm1 formerly lived on the west bank of the ,columbia opposite the present ,wallula4 ,their dialect is said to have been more akin to the ,plus language4 ,sahaptin or ,nez ,percs 7,shahaptian stock74--,synonyms3 ,chohoptins1 ,chopunnish 7,lewis and ,clark71 ,copunnish1 ,laaptin 7misprint71 dal-katoigo1 8people with hair cut across the forehead0 7,kiowa name71 ,shiwansh 7,tenino name1 applied also to the ,cayuse71 ,wapamtnt 7,yakima name for the language74 ,the ,nez ,percs are said to call themselves ,sahaptin1 and were named ,nez ,percs1 or 8pierced noses10 by the ,french from their former custom of wearing nose pendants4 ,they are the most important tribe of the ,shahaptian stock1 and formerly occupied a large territory in eastern ,washington and ,oregon and central ,idaho1 bounded on the east by the main divide of the ,bitterroot mountains1 and including lower ,grande ,ronde and ,salmon rivers1 with a large part of the ,snake and all of the ,clearwater4 ,the ,wallowa valley1 the disputed title to which led to the ,nez ,perc war1 lies on a branch of the ,grande ,ronde1 in ,oregon4 ,they had the ,salishan tribes to the northeast1 the ,shoshonean tribes to the south1 and the ,cayuse1 ,wallawalla1 and ,plus1 with all of whom they are much intermarried1 on the west and northwest4 ,almost all authorities give them a high character for bravery1 intelligence1 and honorable conduct traits which were strikingly displayed in the ,nez ,perc war4 ,lewis and ,clark traversed their country in #ahje1 and speak of them and some connected tribes under the name of ,chopunnish1 distinguished as follows3 ,chopunnish nation 7about the present ,lapwai reservation71 ,pelloatpallah band 7the ,plus71 ,kimooenim band 7on ,snake river1 between the ,salmon and the ,clearwater71 ,yeletpo band 7the ,cayuse71 ,willewah band 7in ,wallowa valley1 afterward ,joseph's band71 ,soyennom band 7on the north side of the upper ,clearwater1 in ,idaho2 these were really a part of the ,plus--the proper form is ,ttqunma1 whence ,thatuna hills1 referring to 8a fawn0 in the ,plus language1 and was the name applied to their kamas ground about ,camass creek71 ,chopunnish of ,lewis river 7on ,snake river1 below the ,clearwater74 ,in response to a request from the ,nez ,percs1 who sent a delegation all the way to ,saint ,louis for that purpose in #ahcb1 the first ,protestant mission was established among them at ,lapwai1 ,idaho1 in #ahcg4 ,soon afterward they entered into relations with the government1 and made their first treaty with the ,united ,states in #ahee4 ,by this treaty they ceded the greater portion of their territory1 and were confirmed in the possession of a reservation including ,wallowa valley4 ,on the discovery of gold in the country1 however1 the miners rushed in1 and in consequence a new treaty was made in #ahfc1 by which they gave up all but the present ,lapwai reservation in ,idaho4 ,joseph1 who occupied ,wallowa valley with his band1 refused to recognize this treaty or remove to ,lapwai4 ,this refusal finally led to the ,nez ,perc war in #ahgg1 as already related4 ,the main body of the tribe took no part in the war4 ,after the surrender of ,joseph his band was removed to ,indian ,territory1 where the mortality among them was so great that in #ahhd they were returned to the northwest4 ,for several reasons1 however1 it was deemed unadvisable to settle them in the neighborhood of their old home1 and a place was finally found for them in #ahhg on ,colville reservation in northern ,washington4 ,in #ahib there were #a1hbh on ,lapwai reservation and #ach on ,colville reservation1 a total population of #a1iff4 ,chapter ,,viii ,,the ,,shakers ,,of ,,puget ,,sound ,my breath was out and ,i died4 ,all at once ,i saw a great shining light4 ,angels told me to look back4 ,i did1 and saw my own body lying dead4 ,it had no soul4 ,my soul left my body and went up to the judgment place of ,god4444 ,my soul was told that ,i must come back and live on earth4 ,when ,i came back1 ,i told my friends1 8,there is a ,god4 ,my good friends1 be ,christians4 ,if you all try hard and help me1 we shall be better men on earth40--,john ,slocum4 ,in #ahha there originated among the tribes of ,puget sound in ,washington a new religion1 which1 although apparently not founded on any doctrinal prophecy1 yet deserves special attention for the prominent part which hypnotism holds in its ceremonial4 ,indeed1 there is good reason to believe that the ,paiute messiah himself1 and through him all the apostles of the ,ghost dance1 have obtained their knowledge of hypnotic secrets from the 8,shakers0 of ,puget sound4 ,illustration3 ,fig4 #fg--;,john ,slocum and ,louis ,yowaluch4 ,the founder of the religion is ,squ-sacht-un1 known1 to the whites as ,john ,slocum4 ,he is now 7#ahif7 about #eh years of age4 ,his chief high priest is ,louis ,yowaluch1 or ,ai-yl as he is called by the ,yakima4 ,both are of the ,squaxin tribe4 ,in #ahha 7,eells makes it #ahhb7 he 8died0 or fell into a trance one morning about daylight and remained in that condition until the middle of the afternoon1 when he awoke and announced that he had been to heaven1 but had been met at the entrance by angels1 who forbade him to enter on account of his wickedness1 and gave him his choice either to go to hell or return to earth and teach his people what they must do to get to heaven4 ,accordingly1 he came back to earth and began his divinely appointed mission1 introducing into the new doctrine and ritual a great deal of what he had learned from the white missionaries4 ,from the nervous twitchings which so peculiarly distinguished them1 his followers soon became known as 8,shakers40 ,although strongly opposed by the agent1 who arrested and imprisoned the leaders and visited various minor penalties on their followers1 the ,shaker religion grew and flourished until it now has a regular organization with several houses of worship1 and has received the official indorsement of the ,presbyterian church4 ,the following account of the system1 in response to a letter of inquiry1 was obtained from the missionary1 ,reverend ,myron ,eells1 brother of the agent3 ,a curious phase of religion sprang up in the fall of #ahhb among some of the ,indians on the southern part of ,puget sound4 ,it has prevailed mainly among the ,squaxon1 ,nisqually1 ,skokomish1 and ,chehalis ,indians1 and has been called by its opponents the 8,shake religion10 and its followers have been called 8,shakers0 on account of a large amount of nervous shaking which is a part of the form of its observance4 ,it is evidently based upon about the same principles of the mind as the jerks and shouting at camp meetings among the whites of the southern and western states fifty years ago1 when they were more ignorant and less acquainted with real religion than they are now4 ,when superstition1 ignorance1 dreams1 imagination1 and religion are all mingled together1 either among whites1 ,indians1 or people of any other race1 they produce a strange compound4 ,it has proven so in this case4 ,in the fall of #ahhb an ,indian named ,john ,slocum1 who was living on ,skookum bay1 in ,mason county1 apparently died4 ,some years previous he had lived on the ,skokomish reservation1 where he had attended a ,protestant church1 and had learned something of the white man's religion1 ,god1 ,jesus ,christ1 and the morals inculcated4 ,he had also learned something in his early life of the ,catholic religion and its forms and ceremonies4 ,many ,indians were present when he was sick and apparently died4 ,they said his neck was broken1 and that he remained dead for about six hours1 when he returned to life1 jumped up1 and ran off a short distance1 and soon began to converse with the people4 ,whether or not it was a case of suspended animation is a question4 ,a white man1 a near neighbor of his1 who saw him before his apparent death1 while he thus lay1 and after his resuscitation1 said he believed the ,indian was 8playing possum40 ,but the ,indians believed that he really died and rose again4 ,the ,indian stated that he died and attempted to go to heaven1 but could not enter it because he was so wicked4 ,he was there told1 however1 the way of life1 and that he must return to this earth and teach his people the way1 and induce them to become ,christians4 ,he gained a small band of followers1 a church was built for him1 and he steadily preached to the people4 ,affairs went on this way until the next ,august4 ,then1 after consultation with other ,indians who favored him1 especially on the ,skokomish reservation1 it was decided to hold a big meeting4 ,the ,indians of the surrounding region were called to go4 ,they were told that they would be lost if they did not2 that four women would be turned into angels2 that persons would die and be raised to life again1 and that other wonderful things would be done4 ,many went1 about half of those on the ,skokomish reservation being among the number1 and they did hold a big meeting4 ,women did go around trying to fly like angels2 four persons are said to have died1 and1 with the power which was said to have been given them from above1 others were said to have brought them back to life again4 ,this was a mixture of trying to perform miracles1 as in ,bible times1 to prove the divinity of their religion1 and some of the ceremonies of their old black tomahnous4 ,this was a secret society of their savage days1 in which persons went into a hypnotic condition1 in which they became very rigid1 and out of which they came in the course of time4 ,the followers of this new religion dreamed dreams1 saw visions1 went through some disgusting ceremonies a la mode the black tomahnous1 and were taken with a kind of shaking4 ,with their arms at full length1 their hands and arms would shake so fast that a common person not under the excitement could hardly shake half as fast4 ,gazing into the heavens1 their heads would also shake very fast1 sometimes for a few minutes and sometimes for hours1 or half the night4 ,they would also brush each other with their hands1 as they said1 to brush off their sins1 for they said they were much worse than white people1 the latter being bad only in their hearts1 while the ,indians were so bad that the badness came to the surface of their bodies and the ends of their finger nails1 so that it could be picked off4 ,they sometimes brushed each other lightly1 and sometimes so roughly that the person brushed was made black for a week1 or even sick4 ,in connection with this they held church services1 prayed to ,god1 believed in ,christ as a savior1 said much about his death1 and used the cross1 their services being a combination of ,protestant and ,catholic services1 though at first they almost totally rejected the ,bible1 for they said they had direct revelations from ,christ1 and were more fortunate than the whites1 who had an old1 antiquated book4 ,after having kept up this meeting for about a week1 they disbanded and went to their homes1 but did not stop their shaking or services4 ,they sometimes held meetings from #f oclock in the evening until about midnight1 lighting candles and putting them on their heads for a long time4 ,they became very peculiar about making the sign of the cross many times a day1 when they began to eat as they asked a blessing1 and when they finished their meal and returned thanks2 when they shook hands with anyone--and they shook hands very often--when they went to church and prayer meeting on ,thursday evening1 and at many other times1 far more often than the ,catholics do4 ,on the ,skokomish reservation their indiscretions caused the death of a mother and her child1 and an additional loss of time and property to the amount of #fjj or #hjj in a few weeks4 ,it also became a serious question whether the constant shaking of their heads would not make some of them crazy1 and from symptoms and indications it was the opinion of the agency physician1 ,j4 ,t4 ,martin1 that it would do so4 ,accordingly1 on the reservation the authority of the agent was brought to bear1 and to a great extent the shaking was stopped1 though they were encouraged to keep on in the practice of some good habits which they had begun1 of ceasing gambling1 intemperance1 their old style incantations over the sick1 and the like4 ,some at first said they could not stop shaking1 but that at their prayer meetings and church services on the ,sabbath their hands and heads would continue to shake in spite of themselves2 but after a short time1 when the excitement had died away1 they found that they could stop4 ,but about ,skookum bay1 ,mud bay1 and ,squaxon the shaking continued1 and it spread to the ,nisqually and ,chehalis ,indians4 ,it seemed to be as catching1 to use the expression of the ,indians1 as the measles4 ,many who at first ridiculed it and fought against it1 and invoked the aid of the agent to stop it1 were drawn into it after a little1 and then they became its strong upholders4 ,this was especially true of the medicine-men1 or ,indian doctors1 and those who had the strongest faith in them4 ,the ,shakers declared that all the old ,indian religion1 and especially the cure of the sick by the medicine-men1 was from the devil1 and they would have nothing to do with it1 those who at first originated and propagated it having been among the more intelligent and progressive of the uneducated ,indians4 ,very few of those who had learned to read and had been in ,sabbath school for a considerable length of time were drawn into it4 ,it was the class between the most educated and the most superstitious who at first upheld it4 ,they seemed to know too much to continue in the old-style religious ceremonies1 but not to know enough and to be too superstitious to fully believe the ,bible4 ,consequently1 the medicine-men were at first bitterly opposed to it4 ,about this time1 however1 an order came from the ,indian department to stop all medicine-men from practicing their incantations over the sick4 ,as a respectable number of the ,indians had declared against the old style of curing the sick1 it seemed to be a good time to enforce this order1 as there was sufficient popular opinion in connection with the authority of the agent to enforce it4 ,this was done1 and then the medicine-men almost entirely joined the ,shakers1 as their style was more nearly in accordance with the old style than with the religion of the ,bible4 ,as it spread1 one ,indian went so far as to declare himself to be ,christ again come to earth1 and rode through the streets of ,olympia at the head of several scores of his followers with his hands outstretched as ,christ was when he was crucified4 ,but he was so ridiculed by other ,indians and by the whites that he gave up this idea and simply declared himself to be a prophet who had received revelations from heaven4 ,for several years there has been very little of the shaking or this mode of worship among the ,indians on the reservation1 excepting secretly when persons were sick4 ,still1 their native superstition and their intercourse with those off the reservation1 who sometimes hold a special gathering and meeting when their followers grow cold and careless1 has kept the belief in it as a religion firm in their hearts1 so that lately1 since they have become citizens1 and are hence more free from the authority of the agent1 the practice of it has become more common1 especially when persons are sick4 ,in fact1 while it is a religion for use at all times1 yet it is practiced especially over the sick1 and in this way takes the place of the medicine-men and their methods4 ,unlike the system of the medicine-men1 it has no single performer4 ,though often they select for leader one who can pray the best1 yet in his absence another may take the lead4 ,like the old system1 it has much noise4 ,especially do they use bells1 which are rung over the person where the sickness is supposed to be4 ,the others present use their influence to help in curing the sick one1 and so imitate the attendants on an ,indian doctor1 getting down upon their knees on the floor and holding up their hands1 with a candle in each hand1 sometimes for an hour4 ,they believe that by so holding up their hands the man who is ringing the bell will get the sickness out more easily than he otherwise would4 ,they use candles both when they attempt to cure the sick and in their general service1 eschewing lamps for fear of being easily tempted1 as they believe coal-oil lights to be from ,satan4 ,in another point also this resembles very closely their old religion4 ,for a long time before a person is taken sick they foretell that his spirit is gone to heaven and profess to be able to bring it back and restore it to him1 so that he will not die as soon as he otherwise would4 ,this was also a part of the old tomahnous belief4 ,they have also prophesied very much4 ,several times when a person has died they have told me that someone had foretold this event1 but they have never told me this until after the event happened1 except in one case4 ,they have prophesied much in regard to the end of the world and the day of judgment4 ,generally1 the time set has been on a ,fourth of ,july1 and many have been frightened as the time drew near1 but1 alas1 in every instance the prophecy failed4 ,like ,christians1 they believe in a ,supreme ,being1 in prayer1 the sabbath1 in heaven and hell1 in man as a sinner1 and ,christ as a savior1 and the system led its followers to stop drinking1 gambling1 betting1 horse racing1 the use of tobacco1 and the old-style incantations over the sick4 ,of late years1 however1 some of them have fallen from grace4 ,it has been a somewhat strange freak of human nature1 a combination of morals and immorals1 of ,protestantism1 ,catholicism1 and old ,indian practices1 of dreams and visions--a study in mental philosophy1 showing what the mind may do under certain circumstances4 ,yet it is all easily accounted for4 ,these ,indians have mingled with the whites for a long time1 nearly ever since most of them were small4 ,all classes of whites have made sport of their religion--the infidel1 the profane man1 the immoral one1 the moral one1 and the ,christian--and they have been told that ,god and the ,bible were against it1 consequently they lost faith in it4 ,but the ,indian must have some religion4 ,he can not do without one4 ,they were not ready to accept the ,bible in all its purity4 ,they wanted more excitement4 ,like the ,dakota ,indians more recently1 they saw that ,christ was the great center of the most powerful religion of the most powerful1 intelligent1 successful1 and wisest nations with whom they came in contact4 ,consequently they formulated a system for themselves that would fill all their required conditions1 and when a few leaders had originated it1 a large share of the rest were ripe to accept it1 but having had more ,christian teaching than the wild ,dakotas1 it took a somewhat different form1 with no thought of war and with more of real ,christianity4 ,james ,wickersham1 esquire1 of ,tacoma1 ,washington1 the well-known historian of that region1 is the regular attorney for these people as a religious organization1 and is consequently in a position to speak with authority concerning them4 ,in reply to a letter of inquiry1 he states that the ,shakers believe in an actual localized heaven and hell1 and reverence the ,bible1 but regard ,john ,slocum's revelations as of more authority4 8,they practice the strictest morality1 sobriety1 and honesty4 ,their #ejj or #fjj members are models1 and it is beyond question that they do not drink whisky1 gamble1 or race1 and are more free from vice than any other church4 ,they practice a mixture of ,catholic1 ,presbyterian1 and old ,indian ceremonies1 and allow only ,indians in the church4 ,they have five churches1 built by themselves1 and the sect is growing quite rapidly40 ,from all this it would appear that the ,shaker religion is a distinct advance as compared with the old ,indian system4 ,under date of ,december #e1 #ahib1 ,mr ,wickersham wrote again on this subject1 as follows3 ,i read your letter to my ,indian friends1 and they beg me to write you and explain that they are not ,ghost dancers1 and have no sympathy with that ceremony or any other founded on the ,dreamer religion4 ,that they believe in heaven as do the orthodox ,christians2 also in ,christ1 and ,god1 the ,father of all2 that they believe in future rewards and punishments1 but not in the ,bible particularly4 ,they do believe in it as a history1 but they do not value it as a book of revelation4 ,they do not need it1 for ,john ,slocum personally came back from a conference with the angels at the gates of heaven1 and has imparted to them the actual facts and the angelic words of the means of salvation4 ,this testimony is even better than the words of ,christ contained in the ,bible1 for ,john ,slocum comes #ahjj years nearer2 he is an ,indian1 and personally appears to them and in ,indian language reports the facts4 ,these people believe ,slocum as firmly as the martyr at the stake believed in that for which he offered up his life2 but it is the ,christian religion which they believe1 and not the ,ghost dance or ,dreamer religion4 ,in short1 they have a mixture of ,catholic1 ,protestant1 and ,indian ceremonies1 with a thorough belief in ,john ,slocum's personal visit to heaven1 and his return with a mission to save the ,indians and so guide them that they1 too1 shall reach the realms of bliss4 ,personally1 ,i think they are honest1 but mistaken2 but the belief certainly has beneficial effect1 and has reduced drinking and crime to a minimum among the members of the 8,shaker0 or 8,tschaddam0 church4 ,in conclusion1 permit me to say that the general assembly of the ,presbyterian church in this state has several times examined into the religion and character of the ,shaker or ,slocum church1 and has highly indorsed its people and their character and actions4 ,yowaluch is their head now1 and the strongest man mentally among them4 ,some months later ,mr ,wickersham forwarded a circumstantial and carefully written statement of the history and present condition of the movement4 ,in accordance with his request1 we publish it as written1 omitting only some paragraphs which do not bear directly on the general subject4 ,it may be considered as an official statement of the ,shaker case by their legally constituted representative4 ,as might have been expected1 he takes direct issue with those who have opposed the new religion4 ,the reader will note the recurrence of the ,indian sacred number1 four1 in ,slocum's speech1 as also the fact that his first trance was the culmination of a serious illness4 ,tschaddam or ,shaker religion 8,on ,christmas day1 #ahed1 a treaty was signed at the mouth of ,shenahnam or ,medicine creek1 on the south side of ,puget sound1 ,washington1 between ,isaac ,i4 ,stevens1 governor and ex officio superintendent of ,indian affairs for the ,united ,states1 and the chief and headmen of the ,nisqually1 ,puyallup1 and other small tribes of ,indians residing around the south shores of ,puget sound40 8,one of these small tribes was the ,squaxin1 situated on the southwestern branch or arm of ,puget sound1 now known as ,little ,skookum bay1 in ,mason county1 ,washington1 near ,olympia4 ,the remaining members of this tribe yet live on the old home places1 having purchased small tracts of their old hunting grounds from the first settlers2 and they now make a living by fishing and gathering oysters as in days of old4 ,of the fishy tribe of ,squaxin was born ,john ,slocum1 as he is known to the #8,boston man1' but to his native friends he is known as ,squ-sacht-un40 8,john ,slocum1 ,squ-sacht-un1 is now 7#ahic7 about #ea years of age1 about #e feet #h inches high1 and weighs about #afj pounds2 rather stoop shouldered1 with a scattering beard1 a shock of long black hair1 a flat head 7fashionably flat1 and produced by pressure while a baby71 bright eyes1 but in all rather a common expression of countenance4 ,he is modest and rather retiring1 but has unquestioned confidence in himself and his mission4 ,he is married1 and up to the time of his translation was looked on as a common ,indian1 with a slight inclination to fire-water and pony racing1 as well as a known fondness for ,indian gambling40 8,in the month of ,october1 #ahha1 ,slocum was unaccountably drawn to think of his evil courses4 ,while in the woods he knelt and prayed to ,god1 and began seriously to think of the error of his ways and of the evil days that had fallen on his few remaining native friends4 ,whisky1 gambling1 idleness1 and general vice had almost exterminated his people4 ,his eyes were opened to the folly of these facts1 and he prayed4 ,he1 however1 became sick2 and as his sickness increased1 these ideas became brighter in his mind and his duty more clear4 ,he grew worse1 and one day he died4 ,he was pronounced dead by all present1 and was laid out for burial4 ,his brother went to ,olympia for a coffin1 and a grave was prepared4 ,he died at #d oclock in the morning1 and late in the afternoon he again resumed life and recovered consciousness40 8,his recovery was rapid1 and immediately he told those present that during his term of death his soul had been to heaven1 where it had been met by the angels1 who1 after a proper inquiry as to his name1 etc41 told him that he had been bad on earth1 and reminded him very forcibly of his shortcomings while there1 and finally wound up by informing him that he could not enter heaven1 but that he could either go to hell or could go back to the earth and preach to the ,indians and tell them the way to heaven4 ,he accepted this latter proposition1 and the result was that his soul again returned to earth1 reentered its old body1 and has from that day to this animated ,slocum with the spirit of a crusader against gambling1 whisky drinking1 and other #8,boston' vices40 8,about a year ago ,i was employed by these people as their attorney1 and at their request attended the meetings in ,mason county1 and had a long conference with them4 ,as a practical person would1 ,slocum undertook to demonstrate to me his honesty and the divine character of their religion1 and at a large meeting composed only of ,indians1 members of his church1 he made to me a long public statement of facts1 and explained1 through an interpreter1 the character of their religion and of their belief4 ,i wrote down at the time a synopsis of what was said to me1 and now quote it at some length as being the exact words of ,slocum1 and as the best explanation of their religion40 8,standing before all his people1 in the most solemn and impressive manner1 in their church1 he said in substance30 8,the witnesses have spoken the truth4 ,i was sick about two weeks1 and had five ,indian doctors4 ,i grew very weak and poor4 ,dr ,jim was there4 ,he could not cure me4 ,they wanted to save me1 but my soul would die two or three hours at a time4 ,at night my breath was out1 and ,i died4 ,all at once ,i saw a shining light--great light--trying my soul4 ,i looked and saw my body had no soul--looked at my own body--it was dead40 8,i came through the first time and told my friends1 #8,when ,i die1 don't cry1' and then ,i died again4 ,before this ,i shook hands and told my friends ,i was going to die4 ,angels told me to look back and see my body4 ,i did1 and saw it lying down4 ,when ,i saw it1 it was pretty poor4 ,my soul left body and went up to judgment place of ,god4 ,i do not know about body after #d oclock40 8,i have seen a great light in my soul from that good land2 ,i have understand all ,christ wants us to do4 ,before ,i came alive ,i saw ,i was sinner4 ,angel in heaven said to me1 #8,you must go back and turn alive again on earth4' ,i learned that ,i must be good ,christian man on earth1 or will be punished4 ,my soul was told that ,i must come back and live four days on earth4 ,when ,i came back1 ,i told my friends1 #8,there is a ,god--there is a ,christian people4 ,my good friends1 be ,christian4'0 8,when ,i came alive1 ,i tell my friends1 #8,good thing in heaven4 ,god is kind to us4 ,if you all try hard and help me we will be better men on earth4' ,and now we all feel that it is so40 8,a good ,christian man prayed with me four days4 ,after four days1 a voice said to me1 #8,you shall live on earth four weeks4' ,my soul was told that they must build a church for me in four weeks4 ,i had lumber for a house1 and my friends built church4 ,had it all done in four weeks but #f feet of roof1 and spread a mat over that4 ,soon as the church was finished the people came and filled the house and began to worship ,god4 ,i felt strong--bigger than today--all these men know this4 ,my friends worked hard1 and ,i am here because they finished the house in four weeks4 ,my soul was told to remain on earth four weeks more4 ,all my friends came1 and every ,saturday we worshiped ,god4 ,in four weeks more my soul was told that ,i should live on earth four years if ,i did right and preached for ,god4 ,all felt thankful1 and people joined the church--about fifty people4 ,i was promised more time if we worshiped ,god40 8,a bad man can't reach heaven4 ,i believe in ,god4 ,i saw how bad ,i used to be4 ,god sends us light to see4 ,they know in heaven what we think4 ,when people are sick1 we pray to ,god to cure us4 ,we pray that he take the evil away and leave the good4 ,if man don't be ,christian1 he will suffer and see what is bad4 ,when we remember ,jesus ,christ's name1 we always felt happy in our hearts4 ,this is good road for us to travel if we hold on4 ,if we do1 ,god's angels are near to our souls4 ,power from this to help us4 ,when we pray1 it helps us lots in our hearts4 ,we don't do good sometimes1 because our hearts are not right4 ,when our body and heart feel warm1 we do good and sing good songs4 ,as ,christ said1 he sends power to every believing soul on earth40 8,while one man can try to start religion here on earth1 it don't do much good2 they won't believe him much4 ,that's why we join to worship4 ,now we are preparing ourselves for judgment4 ,for it is said1 it don't make any difference if he prays good and does good4 ,god gives him help and words to speak4 ,makes no difference if #8,boston' or ,indian1 if ,god helps we know it4 ,these things are what we learned4 ,we learn good while we pray--voice says1 ,do good40 8,it is ten years1 now1 since we began1 and we have good things4 ,we all love these things and will follow them all time4 ,we learn to help ourselves when sick4 ,when our friend is sick1 we kneel and ask for help to cure him4 ,we learn something once in a while to cure him4 ,then we do as we know to help him and cure him4 ,if we don't learn to help him1 we generally lose him40 8,this is a pretty accurate synopsis of the speech delivered to me by ,slocum1 and translated by another ,indian1 who spoke pretty good ,english4 ,but that a more thorough knowledge may be given of their religious belief1 ,i give also a brief synopsis of another speech made at the same meeting by ,louis ,yowaluch1 a full-blood ,indian1 who is the legal head of this church4 ,it is about as follows30 8,well1 my friend1 we was about the poorest tribe on earth4 ,we was only tribe now full blood and nothing else4 ,we would not believe anything4 ,minister came here1 but we laugh at him4 ,we loved bad habits--stealing--and ,john ,slocum died4 ,he was not a religious man--knew nothing of ,god--all of us same4 ,we heard there was a ,god from ,slocum--we could see it4 ,same time we heard ,god1 we believe it4 ,i was worst of lot4 ,i was drunkard--was half starving--spent every cent for whisky4 ,i gambled1 raced horses1 bet shirt1 money1 blankets--did not know any better40 8,john ,slocum brought good to us2 his words civilized us4 ,we could see4 ,we all felt blind those times4 ,we lost by drowning--our friends drink whisky and the canoes turn over--we died out in the bay4 ,today who stopped us from these things80 8,john ,slocum came alive1 and ,i remember ,god and felt frightened4 ,we never heard such a thing as a man dying and bring word that there was a ,god4 ,i became sick for three weeks1 four weeks4 ,i hear a voice saying to soul1 #8,tomorrow they will be coming to fix you up4' ,had just heard about ,john ,slocum1 and knew it was punishment for my bad habits4 ,my heart was black--it was a bad thing40 8,now ,i have quit swearing--my heart is upside down--it is changed4 ,after ,i heard the voice ,i heard another say3 #8,there it is now--some one to fix you up4 ,have you prepared your heart8 ,if you don't believe in ,christ1 you will go into a big fire and burn forever4' ,i saw a man's hand coming to my heart4 ,that day ,i got up--was well--talked to my friends1 advising them4 ,i will remain a follower of ,christ as long as ,i live40 8,long ago we knew nothing at all4 ,when ,slocum came back from ,god1 we found out there was a ,god4 ,from that time we have prayed for anything we want4 ,we follow ,god's way4 ,god teaches us if we do bad we will go to hell4 ,that's why we pray and avoid bad habits4 ,if we don't ask grace1 bad things come when we eating4 ,when we drink water1 we think about ,god before drinking4 ,if we don't think of him1 may be we get sick from water4 ,if traveling1 may be we die if we don't think of ,god4 ,we are afraid to do wrong against ,god4 ,long time ago we worked on ,sundays1 but no more now4 ,our brother ,christ has given us six days to work4 ,on ,sunday pray to ,god4 ,god put people here to grow--puts our soul in our body4 ,that's why we pray so much4 ,if we quit1 like a man quit his job1 he gets no pay4 ,we would go to fire in hell4 ,we have no power to put out hell fire40 8,louis ,yowaluch is the strong man of the ,shaker church4 ,he is #f feet tall1 rawboned1 muscular1 and rather slow4 ,while he may once have been1 as he says1 a drunkard1 he is now a ,christian man4 ,his conservativeness makes him a fine leader for the organization1 while all the ,indians respect him for his humanity and charity1 for his honesty and uprightness1 for his fearlessness and love of right4 ,he fully and freely places ,john ,slocum at the head of the church1 as the man who ascended to heaven and brought back a personal knowledge of the road1 but at the same time he takes the lead in laying out work1 building churches1 and sending out preachers to new tribes40 8,a new feature of this religion is found in ,sam ,yowaluch1 the brother of ,louis4 ,he is younger than ,louis1 and has more of the native superstition in his character4 ,he has by common consent been placed at the head of the faith-cure branch of the church4 ,the following synopsis of his #8talk' will be an explanation of his position30 8,among the ,shakers1 ,john ,slocum is first4 ,louis is next4 ,i take power and cure people when they are sick4 ,long time ago ,i knew nothing--just like an animal4 ,no doctoring1 no medicine--no good4 ,i was a drunkard1 was a thief1 and a robber4 ,when ,i joined this religion1 ,i was told to be good4 ,when ,john ,slocum was preaching1 ,i heard that if ,i prayed ,i would have power and be a medicine-man1 and could cure the sick4 ,from time ,john ,slocum preached ,i tried to be a good ,christian man4 ,i prayed and was sick--my soul was sick4 ,i prayed to ,god and he pays me for that4 ,there is lots of difference between this power and old ,indian doctoring4 ,this is not old power4 ,i can cure people now4 ,i have cured some white men and women1 but they are ashamed to tell it4 ,i cure without money4 ,one big1 rich man1 ,henry ,walker1 was sick--had great pains in his ear and leg4 ,doctor at ,olympia failed to cure him1 and he came to ,john ,slocum and me4 ,we worked for him1 prayed1 and he lay down and slept and was cured4 ,he offered us twenty dollars--but no1 we refused it4 ,god will pay us when we die4 ,this is our religion4 ,when we die1 we get our pay from ,god40 8,no1 we do not believe the ,bible4 ,we believe in ,god1 and in ,jesus ,christ as the ,son of ,god1 and we believe in a hell4 ,in these matters we believe the same as the ,presbyterians4 ,we think fully of ,god today4 ,a good ,christian man is a good medicine-man4 ,a good ,christian man in the dark sees a light toward ,god4 ,god makes a fog--good ,christian man goes straight through it to the end1 like good medicine4 ,i believe this religion4 ,it helps poor people4 ,bad man can't see good--bad man can't get to heaven--can't find his way4 ,we were sent to jail for this religion1 but we will never give up4 ,we all believe that ,john ,slocum died and went to heaven1 and was sent back to preach to the people4 ,we all talk about that and believe it40 8,the ,shakers use candles1 bells1 crucifixes1 ,catholic pictures1 etc41 in their church and other ceremonies4 ,as ,mr ,ellis says1 they use paraphernalia of the ,catholic1 ,presbyterian1 and even some of the ,indian religion4 ,they cross themselves as the ,catholics do2 they say grace before and after meals2 they stand and pray and chant in unison2 they set candles around the dead as the ,catholics do1 and believe in the cure of the sick by faith and prayer4 ,in times of excitement many of them twitch and shake1 but in no instance do they conduct themselves in so nervous a manner as ,i have seen orthodox ,christians do at old ,sandy ,branch camp-meeting in ,illinois4 ,they believe that by praying with a man or woman and rubbing the person they could induce them to join their church1 and could rub away their sins2 but they have no rite1 no ceremony1 no belief1 no policy1 no form of religion that is not in use by some one or other of our orthodox people40 8,their religion1 in brief1 is a belief in ,god as the father and ruler of all1 and in ,jesus ,christ as the ,son of ,god and the ,savior of mankind4 ,they know there is a heaven1 for ,john ,slocum was there1 and believe in a hell of fire for the punishment of sinners1 because the angels in heaven told ,john ,slocum about it4 ,they do not care for the ,bible4 ,it is of no use to them1 for they have a distinct revelation direct from heaven4 ,this is the only practical difference between them and the orthodox believers1 and this they do not care for40 ,two of their songs1 as recorded by ,mr ,wickersham1 are as follows3 ,stalib gwuch ,kw ,shuck1 or ,song of ,heaven ,alkw kl sutlh akw schelch huchum akw shuck2 ,when we get warning from heaven2 ,gwalch clah tlwch kw lehass2 ,then the angels will come2 ,gwalch clah gw t dd kw k-k tdtd2 ,then the wonderful bells will ring2 ,gwalch clah ass kw-buch kw k-k tsille2 ,then our souls will be ready2 ,gwalch clah whuh tu shuck2 ,then they will go up to heaven2 ,gwalch clah tlib tbuch ah sh-sh-quille2 ,then we will sing with ,jesus2 ,gwalch clah jil tbuch ah sh-sh-quille4 ,then we will be happy with ,jesus4 ,qu-d-tsits ,stlib1 or ,preacher's ,song ,chelch l t l1 beuch2 ,then we shall sing2 ,chelch l t l beuch2 ,then we shall sing2 ,chelch l t l beuch2 ,then we shall sing2 ,al kwe shuck lll4 ,up in heaven's house4 ,chelch l jilla2 ,then we'll be happy2 ,chelch l jilla2 ,then we'll be happy2 ,chelch l jilla1 ,then we'll be happy1 ,al kwe shuck lll4 ,up in heaven's house4 ,chelch l jilla2 ,then we'll be happy2 ,chelch l jilla2 ,then we'll be happy2 ,chelch l jilla1 ,then we'll be happy1 ,yuchqu sh-sh-quille4 ,up with ,jesus4 ,mr ,wickersham then gives an account of the persecutions to which the rising sect was for a long time subjected1 chiefly at the hands of agent ,edwin ,eells and his brother1 ,reverend ,myron ,eells1 already quoted at length1 who was at that time the missionary on the ,skokomish reservation4 ,as ,mr ,wickersham's statements in this regard are mainly in the form of extended quotations from ,ten ,years' ,missionary ,work at ,skokomish1 written by the ,reverend ,mr ,eells himself1 they may be regarded as conclusive4 ,it is apparent that a part at least of this persecution1 which took the shape of banishment1 chains1 and imprisonment1 and even the forcible seizure of a dead body from the bereaved relatives1 was due to the fact that the ,shakers1 who considered themselves a genuine branch of the ,christian church1 were disposed to lean toward ,catholicity rather than toward the denominational form upheld by the agent and his brother4 ,however1 religious persecution failed as utterly in its purpose in this case as it has and must in all others4 ,quoting from ,mr ,eells1 8,the chiefs did not care if they were deposed1 were about to resign1 and did not wish to have anything more to do with the #8,boston' religion or the agent4 ,billy ,clams was ready1 if need be1 to suffer as ,christ did4 ,he was willing to be a martyr40 ,mr ,wickersham continues3 8,while ,billy ,clams and some of his people publicly abandoned the forms of ,shaker religion rather than be banished1 yet ,john ,slocum and his people refused to so surrender1 and the agent sent out his police and arrested ,john ,slocum1 ,louis ,yowaluch1 and two or three more of these people--good1 true men--and1 loading their limbs with chains1 confined them for several weeks in the dirty little single room of a jail at the ,puyallup agency1 near ,tacoma4 ,their only offense was worship of a different form from that adopted by the agent and his brother4 ,they had broken no law1 created no disorder1 and yet they suffered ignominious incarceration in a vile dungeon1 loaded with chains1 at the pleasure of the agent4 ,the ,shakers believed in ,god1 in ,jesus ,christ1 in heaven and hell1 in temperance1 sobriety1 and a virtuous life4 ,they abandoned the old ,indian religion and all its vices and forms1 including the power of the doctors or medicine-men4 ,these medicine-men had a great hold on the ,indian mind1 and they joined the minister and the agent in their fight on the ,shakers1 because the ,shakers fought them2 so that there was seen the unique spectacle of the savage shamanism of the ,american ,indian and the supposed orthodox religion of civilization hand in hand fighting the followers of ,jesus ,christ40 8,imprisonment1 banishment1 threats1 chains1 and the general ill will of the agent and all his employees were visited on these ,shakers who continued to practice their forms of worship1 and yet they did continue it4 ,in spite of the fact that they occupied a place only half-way between slaves and freemen1 and were under the orders of the agent and subject to be harassed and annoyed all the time by him1 yet they continued nobly and fearlessly to practice their religion and to worship ,god and ,jesus ,christ as they saw fit4 ,to do it1 however1 they were forced to stay away from the reservations1 where the greater number of employees were located1 and their churches were built on ,mud bay and ,oyster bay1 far away from the reservations40 8,but a brighter day came for these people1 a day when they could stand up and defy every form or force of persecution4 ,in #ahhf ,congress passed the ,indian land severalty bill1 an act providing for dividing lands in severalty to ,indians1 and providing that those who took lands and adopted the habits of civilized life should be ,american citizens1 with all the rights1 privileges1 and immunities of any other citizen4 ,in #ahib ,i was appointed by ,judge ,hanford to defend a prisoner in the ,united ,states district court at ,tacoma4 ,the prisoner was accused of selling liquor to a ,puyallup ,indian1 but it appeared on cross-examination that this ,indian owned land in severalty1 voted1 paid taxes1 and exercised other rights of citizenship4 ,the question was then raised by me on motion to dismiss1 that these land-holding1 tax-paying ,indians were citizens of the ,united ,states1 free and independent4 ,the ,united ,states prosecuting attorney appeared to contest the claim1 but after an extended argument ,judge ,hanford held with me1 and the prisoner was discharged40 8,the effect of this decision was far-reaching4 ,it meant that all land-holding ,indians were no longer wards of the government1 but free citizens and not under the control of the ,indian agent4 ,the ,shaker people1 hearing this1 sent a deputation to see me1 and ,i held a long consultation with them1 assuring them that they were as free as the agent1 and could establish their own church1 own and build houses of worship1 and do both in religious and worldly matters as other citizens of the ,united ,states could4 ,this was glorious news to them4 ,it meant freedom1 it meant the cessation of persecution and annoyance by the agency employees1 and they were jubilant40 8,accordingly they met on ,june #f1 #ahib1 at ,mud bay1 at ,louis ,yowaluch's house1 and organized their church on a regular business basis4 ,the following officers were elected3 ,headman1 ,louis ,yowaluch2 elders1 ,john ,slocum1 ,louis ,yowaluch1 ,john ,smith1 ,james ,walker1 ,charles ,walker1 ,john ,w4 ,simmons1 and ,william ,james4 ,at this meeting the following persons were also appointed ministers of this church1 and licenses were issued to them1 to wit3 ,louis ,yowaluch1 ,john ,slocum1 ,james ,tobin1 ,john ,powers1 and ,richard ,jackson4 ,provision was made to establish a church at the ,puyallup reservation1 where the power of the agent had hitherto kept them out1 and ,william ,james1 a ,puyallup landowner1 gave land for a church4 ,after much talk about sending out ministers1 etc41 the meeting adjourned1 after a two days' session1 and the ,shaker church1 after eleven years' fighting against persecutions1 was an established fact1 free and independent1 with its own officers1 ministers1 and church property40 ,illustration3 ,fig4 #fh--,shaker church at ,mud bay4 8,the spectacle of an ,indian church with ,indian officers1 preachers1 and members1 and of houses built by the ,indians for church purposes1 was too much for the average citizen of ,puget sound1 and the ,shakers were continually disturbed1 not only by the whites1 but by the ,indians who could not and did not appreciate the change to citizenship1 so that ,i was constantly applied to for protection by the ministers and members of the ,shaker church4 ,a #8paper' has a great effect on the average ,indian1 and ,i issued on application several papers addressed in general terms to those who might be disposed to interfere with them1 which had a quieting effect and caused evil-disposed persons to respect the ,indians and their religion1 or at least to let them alone4 ,they now feel quite confident of their position1 and are acting quite like the average citizen4 ,even the persons who persecuted them for eleven years now felt obliged to retire from the conflict1 and a day of peace is reached at last40 8,the ,shaker church now reaches over nearly the whole of western ,washington4 ,the story of ,slocum's death and visit to heaven1 and his return to preach to the ,indians1 is accepted by them as a direct revelation of the will of ,god4 ,they say that they do not need to read the ,bible1 for do they not have better and more recent testimony of the existence of heaven and of the way to that celestial home than is contained in the ,bible8 ,here is ,john ,slocum1 alive1 and has he not been to heaven8 ,then1 why read the ,bible to learn the road1 when ,john can so easily tell them all about it8 ,the ,bible says there are many roads2 the ,catholics have one1 the ,presbyterians another1 and the ,congregationalists a third2 but ,john ,slocum gives them a short1 straight road--and they choose that40 8,the ,shaker church now has a building for church purposes at ,mud bay1 at ,oyster bay1 at ,cowlitz1 ,chehalis1 and ,puyallup4 ,they have about a dozen ministers regularly licensed1 and about #ejj members4 ,most of the ,indians at ,skokomish belong1 while the ,squaxins1 ,chehalis1 ,nisqually1 ,cowlitz1 and ,columbia ,river ,indians1 and in fact the majority of the ,indians of western ,washington1 either belong or are in sympathy with its teachings1 so that it is now the strongest church among them4 ,they are sending out runners to the ,yakimas east of the ,cascade mountains1 and expect before long to make an effort to convert that tribe40 8,the ,indian is inclined to be weak1 and to adopt the vices of the white man1 but not his virtues4 ,however1 this is not true of the ,shakers4 ,they do not drink intoxicants of any kind1 and make a special effort at all times to banish liquor4 ,this is the strong element in their faith1 and the one for which they fight hardest4 ,they feel upon their honor in the matter1 and contrast the members of their church at every place with those belonging to the other denominations--and it is too true that an ,indian does not seem at all to be restrained from drink by belonging to the other churches as he does in the ,shaker church4 ,in the others he feels no personal interest4 ,the honor of neither himself nor his people is involved1 and if he disgraces himself it reflects1 in his opinion1 rather on the white man's church4 ,not so with the ,shakers4 ,no white man belongs to their church1 and it is their boast that no white preacher can keep his ,indian members from drink as they can--and it is true4 ,after their opposition to liquor1 next comes gambling4 ,from these two vices flow nearly all troubles to the ,indian1 and the ,shakers are certainly successful in extinguishing their spread among the ,indians4 ,they make special war on drunkenness1 gambling1 and horse racing1 and preach honesty1 sobriety1 temperance1 and right living40 8,the ,presbyterian church occupies a queer position1 with regard to these people4 ,the ,reverend ,m4 ,g4 ,mann has been the missionary to the ,indians of ,puget sound for many years1 and has succeeded in making a very favorable impression upon them4 ,he has been specially attentive to the ,shakers1 and1 to his credit be it said1 has never tried to coerce them1 and has only dealt with them kindly4 ,so far has this gone that ,louis ,yowaluch was long ago taken into the ,presbyterian church1 and is now an accredited elder therein4 ,louis does not know1 seemingly1 how to escape from his dual position1 or rather does not seem to think that he needs to escape4 ,it all seems to be for the best interest of his people1 so he continues to occupy the position of elder in the ,presbyterian church and headman of the ,shaker church40 8,at a recent meeting of the ,presbyterian ministers the position of these ,shaker people was fully discussed1 and the strongest language was used in saying only good about them1 and every effort seems to be made by the ,presbyterians to claim the ,shakers in a body as members of the ,presbyterian church4 ,if this account were not already too long1 the reports of the church on the subject would be quoted1 but the fact speaks volumes for the character of the ,shakers and their teaching40 8,in conclusion3 ,i have known the ,shaker people now intimately1 as their attorney1 for more than a year1 and out of the many drunken ,indians ,i have seen in that time not one was a ,shaker4 ,not one of their people has been arrested for crime in that time4 ,they are good citizens1 and are far more temperate and peaceable than those ,indians belonging to the other churches4 ,i feel that their church is a grand success in that it prevents idleness and vice1 drunkenness and disorder1 and tends to produce quiet1 peaceable citizens1 and good ,christian people4 ,i think the ,presbyterians make a mistake in trying to bring the ,shakers into their fold--they ought rather to protect them and give them every assistance in their autonomy4 ,it adds the greatest incentive to their labors1 and makes them feel as if they were of some account4 ,it lets them labor for themselves1 instead of feeling1 as always heretofore1 that some one else--they hardly knew who--was responsible4 ,their forms of ,christianity are not very unorthodox--their ,christianity is quite orthodox1 not exactly because they take ,slocum's revelation instead of the ,bible1 but the result is the same--a ,christian40 8,james ,wickersham40 8,tacoma1 ,washington1 ,june #be1 #ahic40 ,from competent ,indian informants of eastern ,washington--,charles ,ike1 half-blood ,yakima interpreter1 and ,chief ,wolf ,necklace of the ,p'lus1 we gather additional particulars1 from which it would appear that there are more things in the ,shaker system than are dreamed of in the philosophy of the ,presbyterian general assembly4 ,according to their statements1 ,yowaluch1 or ,ai-yl1 as he is known east of the ,cascades1 was noted as a gambler before he received his revelation4 ,his followers are called ,shpupu-lma1 or 8blowers10 by the ,yakima1 from the fact that on meeting a stranger1 instead of at once shaking hands with him in the usual manner1 they first wave the hand gently in front of his face like a fan1 and blow on him1 in order to 8blow away the badness0 from him4 ,they first appeared among the ,yakima and other eastern tribes about six years ago1 and are gradually gaining adherents1 although as yet they have no regular time or place of assembly4 ,they are much addicted to making the sign of the cross--the cross1 it is hardly necessary to state1 being as much an ,indian as a ,christian symbol--and are held in great repute as doctors1 their treatment consisting chiefly of hypnotic performances over the patient1 resulting in the spasmodic shaking already described4 ,in doctoring a patient the 8blowers0 usually gather around him in a circle to the number of about twelve1 dressed in a very attractive ceremonial costume1 and each wearing on his head a sort of crown of woven cedar bark1 in which are fixed two lighted candles1 while in his right hand he carries a small cloth1 and in the left another lighted candle4 ,by fastening screens of colored cloth over the candles the light is made to appear yellow1 white1 or blue4 ,the candle upon the forehead is yellow1 symbolic of the celestial glory2 that at the back of the head is white1 typical of the terrestrial light1 while the third is blue1 the color of the sky4 ,frequently also they carry in their hands or wear on their heads garlands of roses and other flowers of various colors1 yellow1 white1 and blue being the favorite1 which they say represent the colors of objects in the celestial world4 ,while the leader is going through his hypnotic performance over the patient the others are waving the cloths and swinging in circles the candles held in their hands4 ,in all this it is easy to see the influence of the ,catholic ritual1 with its censers1 tapers1 and flowers1 with which these tribes have been more or less familiar for the last fifty years4 ,a single instance will suffice to show the methods of the blower doctors4 ,the story is told from the ,indian point of view1 as related by the half-blood interpreter1 who believed it all4 ,about six years ago two of these doctors from the north1 while visiting near ,woodland on the ,columbia1 were called to the assistance of a woman who was seriously ill1 and had received no benefit from the treatment of the native doctors4 ,they came and almost immediately on seeing the patient announced to the relatives that the sickness had been put into her by the evil magic of a neighboring medicine-man1 whom they then summoned into their presence4 ,when the messenger arrived for him1 the medicine-man refused to go1 saying that the doctors were liars and that he had not made the woman ill4 ,by their clairaudient power--or possibly by a shrewd anticipation of probabilities--the doctors in the other house knew of his refusal and sent another messenger to tell him that concealment or denial would not avail him1 and that if he refused to come they would proceed to blow the sickness into his own body4 ,without further argument he accompanied the messengers to the sick woman's house4 ,as he entered1 the chief doctor stepped up to him and looking intently into his face1 said1 8,i can see your heart within your body1 and it is black with evil things4 ,you are not fit to live4 ,you are making this woman sick1 but we shall take out the badness from her body40 ,with the cloths and lighted candles the two doctors then approached the sick woman1 and commanded her to arise1 which she did1 although she had been supposed to be too weak to stand4 ,waving the cloths in front of her with a gentle fanning motion1 and blowing upon her at the same time1 they proceeded to drive the disease out of her body1 beginning at the feet and working upward until1 as they approached the head the principal doctor changed the movement to a rapid fanning and corresponding blowing1 while the assistant stood ready with his cloth to seize the disease when it should be driven out4 ,all this time the medicine-man standing a few feet away was shaking and quivering like one in a fit1 and the trembling became more violent and spasmodic as the doctors increased the speed of their motions4 ,finally the leader brought his hands together over the woman's head1 where1 just as the disease attempted to escape1 it was seized and imprisoned in the cloth held by his assistant4 ,then1 going up to the medicine-man1 with a few rapid passes they fanned the disease into his body and he fell down dead4 ,the woman recovered1 and with her sister has recently come up to the ,yakima country as an apostle of the new religion1 preaching the doctrines and performing the wonders which she has been taught by the ,nisqually doctors4 ,this is the ,indian story as told by the half-blood1 who did not claim to have been an eye-witness1 but spoke of it as a matter of common knowledge and beyond question4 ,it is doubtless substantially correct4 ,the hypnotic action described is the same which the author has repeatedly seen employed in the ,ghost dance1 resulting successively in involuntary trembling1 violent spasmodic action1 rigidity1 and final deathlike unconsciousness4 ,the ,ghost dancers regard the process not only as a means of bringing them into trance communication with their departed friends1 but also as a preventive and cure of disease1 just as we have our faith healers and magnetic doctors4 ,with the ,indian's implicit faith in the supernatural ability of the doctor1 it is easy to suppose that the mental effect on the woman1 who was told and believed that she was to be cured1 would aid recovery if recovery was possible4 ,it is unlikely that death resulted to the medicine-man4 ,it is more probable that under the hypnotic spell of the doctors he fell unconscious and apparently lifeless and remained so perhaps for a considerable time1 as frequently happens with sensitive subjects in the ,ghost dance4 ,the fact that the same process should produce exactly opposite effects in the two subjects is easily explainable4 ,the object of the hypnotic performance was simply to bring the mind of the subject under the control of the operator4 ,this accomplished1 the mental1 and ultimately the physical1 effect on either subject was whatever the operator wished it to be4 ,after bringing both under mental control in the manner described1 he suggested recovery to the woman and sickness or death to the medicine-man1 and the result followed4 ,until the advent of these women from beyond the mountains such hypnotic performances seem to have been unknown among the ,yakima and other eastern tribes of the ,columbia region1 the trance condition in the ,smohalla devotees being apparently due entirely to the effect of the rhythmic dances and songs acting on excited imaginations1 without the aid of blowing or manual passes4 ,hypnotism and so-called magnetism1 however1 appear to have been employed by the medicine-men of the ,chinook tribes of the lower ,columbia from ancient times4 ,especially wonderful in this connection are the stories told of one of these men residing at ,wushqm or ,wisham1 near ,the ,dalles4 ,about the time the two blower doctors appeared at ,woodland1 other apostles of the same doctrine1 or it may have been the same two men1 went up ,willamet river into central ,oregon1 teaching the same system and performing the same wonders among the tribes of that region4 ,and here comes in a remarkable coincidence1 if it be no more4 ,it is said among the northern ,indians that on this journey these apostles met1 somewhere in the south1 a young man to whom they taught their mysteries1 in which he became such an apt pupil that he soon outstripped his teachers1 and is now working even greater wonders among his own people4 ,this young man can be no other than ,wovoka1 the messiah of the ,ghost dance1 living among the ,paiute in western ,nevada4 ,the only question is whether the story told among the ,columbia tribes is a myth based on vague rumors of the southern messiah and his hypnotic performances1 so similar to that of the blower doctors1 or whether ,wovoka actually derived his knowledge of such things from these northern apostles4 ,the latter supposition is entirely within the bounds of possibility4 ,the time corresponds with the date of his original revelations1 as stated by himself to the writer4 ,he is a young man1 and1 although he has never been far from home1 the tribe to which he belongs roams in scattered bands over the whole country to the ,willamet and the watershed of the ,columbia1 so that communication with the north is by no means difficult4 ,he himself stated that ,indians from ,warmspring reservation1 in northern ,oregon1 have attended his dances near ,walker lake4 ,chapter ,,ix ,,wovoka ,,the ,,messiah ,when the sun died1 ,i went up to heaven and saw ,god and all the people who had died a long time ago4 ,god told me to come back and tell my people they must be good and love one another1 and not fight1 or steal1 or lie4 ,he gave me this dance to give to my people4--,wovoka4 ,when ,tvibo1 the prophet of ,mason valley1 died1 about #ahgj1 he left a son named ,wovoka1 8,the ,cutter10 about #ad years of age4 ,the prophetic claims and teachings of the father1 the reverence with which he was regarded by the people1 and the mysterious ceremonies which were doubtless of frequent performance in the little tul wikiup at home must have made early and deep impression on the mind of the boy1 who seems to have been by nature of a solitary and contemplative disposition1 one of those born to see visions and hear still voices4 ,illustration3 ,fig4 #fi--,wovoka4 ,the physical environment was favorable to the development of such a character4 ,his native valley1 from which he has never wandered1 is a narrow strip of level sage prairie some #cj miles in length1 walled in by the giant sierras1 their sides torn and gashed by volcanic convulsions and dark with gloomy forests of pine1 their towering summits white with everlasting snows1 and roofed over by a cloudless sky whose blue infinitude the mind instinctively seeks to penetrate to far-off worlds beyond4 ,away to the south the view is closed in by the sacred mountain of the ,paiute1 where their ,father gave them the first fire and taught them their few simple arts before leaving for his home in the upper regions of the ,sun-land4 ,like the valley of ,rasselas1 it seems set apart from the great world to be the home of a dreamer4 ,the greater portion of ,nevada is an arid desert of rugged mountains and alkali plains1 the little available land being confined to narrow mountain valleys and the borders of a few large lakes4 ,these tracts are occupied by scattered ranchmen engaged in stock raising1 and as the white population is sparse1 ,indian labor is largely utilized1 the ,paiute being very good workers4 ,the causes which in other parts of the country have conspired to sweep the ,indian from the path of the white man seem inoperative here1 where the aboriginal proprietors are regarded rather as peons under the protection of the dominant race1 and are allowed to set up their small camps of tul lodges in convenient out-of-the-way places1 where they spend the autumn and winter in hunting1 fishing1 and gathering seeds and pion nuts1 working at fair wages on ranches through spring and summer4 ,in this way young ,wovoka became attached to the family of a ranchman in ,mason valley1 named ,david ,wilson1 who took an interest in him and bestowed on him the name of ,jack ,wilson1 by which he is commonly known among the whites4 ,from his association with this family he gained some knowledge of ,english1 together with a confused idea of the white man's theology4 ,on growing up he married1 and still continued to work for ,mr ,wilson1 earning a reputation for industry and reliability1 but attracting no special notice until nearly #cj years of age1 when he announced the revelation that has made him famous among the tribes of the west4 ,following are the various forms of his name which ,i have noticed3 ,wovoka1 or ,wvoka1 which ,i have provisionally rendered 8,cutter10 derived from a verb signifying 8to cut20 ,wevokar1 ,wopokahte1 ,kwohitsauq1 ,cowejo1 ,koit-tsow1 ,kvit-,tsow1 ,quoitze ,ow1 ,jack ,wilson1 ,jackson ,wilson1 ,jack ,winson1 ,john ,johnson4 ,he has also been confounded with ,bannock ,jim1 a ,mormon ,bannock of ,fort ,hall reservation1 ,idaho1 and with ,johnson ,sides1 a ,paiute living near ,reno1 ,nevada1 and bitterly opposed to ,wovoka4 ,his father's name1 ,tvibo1 has been given also as ,waughzeewaughber4 ,it is not quite certain that the ,paiute prophet of #ahgj was the father of ,wovoka4 ,this is stated to have been the case by one of ,captain ,lee's informants 7,a4 ,g4 ,o41 #d7 and by ,lieutenant ,phister 7,phister1 #b74 ,wovoka himself says that his father did not preach1 but was a 8dreamer0 with supernatural powers4 ,certain it is that a similar doctrine was taught by an ,indian living in the same valley in ,wovoka's boyhood4 ,possibly the discrepancy might be explained by an unwillingness on the part of the messiah to share his spiritual honors4 ,in proportion as ,wovoka and his doctrines have become subjects of widespread curiosity1 so have they become subjects of ignorant misrepresentation and deliberate falsification4 ,different writers have made him a ,paiute1 a half-blood1 and a ,mormon white man4 ,numberless stories have been told of the origin and character of his mission and the day predicted for its final accomplishment4 ,the most mischievous and persistent of these stories has been that which represents him as preaching a bloody campaign against the whites1 whereas his doctrine is one of peace1 and he himself is a mild-tempered member of a weak and unwarlike tribe4 ,his own good name has been filched from him and he has been made to appear under a dozen different cognomens1 including that of his bitterest enemy1 ,johnson ,sides4 ,he has been denounced as an impostor1 ridiculed as a lunatic1 and laughed at as a pretended ,christ1 while by the ,indians he is revered as a direct messenger from the ,other ,world1 and among many of the remote tribes he is believed to be omniscient1 to speak all languages1 and to be invisible to a white man4 ,we shall give his own story as told by himself1 with such additional information as seems to come from authentic sources4 ,notwithstanding all that had been said and written by newspaper correspondents about the messiah1 not one of them had undertaken to find the man himself and to learn from his own lips what he really taught4 ,it is almost equally certain that none of them had even seen a ,ghost dance at close quarters--certainly none of them understood its meaning4 ,the messiah was regarded almost as a myth1 something intangible1 to be talked about but not to be seen4 ,the first reliable information as to his personality was communicated by the scout1 ,arthur ,chapman1 who1 under instructions from the ,war ,department1 visited the ,paiute country in ,december1 #ahij1 and spent four days at ,walker lake and ,mason valley1 and in the course of an interview with ,wovoka obtained from him a detailed statement similar in all essentials to that which ,i obtained later on4 7,sec4 ,war1 #c47 ,after having spent seven months in the field1 investigating the new religion among the prairie tribes1 particularly the ,arapaho1 and after having examined all the documents bearing on the subject in the files of the ,indian ,office and ,war ,department1 the author left ,washington in ,november1 #ahia1 to find and talk with the messiah and to gather additional material concerning the ,ghost dance4 ,before starting1 ,i had written to the agent in charge of the reservation to which he was attached for information in regard to the messiah 7,jack ,wilson7 and the dance1 and learned in reply1 with some surprise1 that the agent had never seen him4 ,the surprise grew into wonder when ,i was further informed that there were 8neither ,ghost songs1 dances1 nor ceremonials0 among the ,paiute4#f ,this was discouraging1 but not entirely convincing1 and ,i set out once more for the west4 ,after a few days with the ,omaha and ,winnebago in ,nebraska1 and a longer stay with the ,sioux at ,pine ,ridge1 where traces of the recent conflict were still fresh on every hand1 ,i crossed over the mountains and finally arrived at ,walker ,lake reservation in ,nevada4 ,on inquiry ,i learned that the messiah lived1 not on the reservation1 but in ,mason valley1 about #dj miles to the northwest4 ,his uncle1 ,charley ,sheep1 lived near the agency1 however1 so ,i sought him out and made his acquaintance4 ,he spoke tolerable--or rather intolerable--,english1 so that we were able to get along together without an interpreter1 a fact which brought us into closer sympathy1 as an interpreter is generally at best only a necessary evil4 ,as usual1 he was very suspicious at first1 and inquired minutely as to my purpose4 ,i explained to him that ,i was sent out by the government to the various tribes to study their customs and learn their stories and songs2 that ,i had obtained a good deal from other tribes and now wanted to learn some songs and stories of the ,paiute1 in order to write them down so that the white people could read them4 ,in a casual way ,i then offered to show him the pictures of some of my ,indian friends across the mountains1 and brought out the photos of several ,arapaho and ,cheyenne who ,i knew had recently come as delegates to the messiah4 ,this convinced him that ,i was all right1 and he became communicative4 ,the result was that we spent about a week together in the wikiups 7lodges of tul rushes71 surrounded always by a crowd of interested ,paiute1 discussing the old stories and games1 singing ,paiute songs1 and sampling the seed mush and roasted pion nuts4 ,on one of these occasions1 at night1 a medicine-man was performing his incantations over a sick child on one side of the fire while we were talking on the other4 ,when the ice was well thawed1 ,i cautiously approached the subject of the ghost songs and dance1 and1 as confidence was now established1 ,i found no difficulty in obtaining a number of the songs1 with a description of the ceremonial4 ,i then told ,charley that1 as ,i had taken part in the dance1 ,i was anxious to see the messiah and get from him some medicine-paint to bring back to his friends among the eastern tribes4 ,he readily agreed to go with me and use his efforts with his nephew to obtain what was wanted4 ,it is #bj miles northward by railroad from ,walker ,river agency to ,wabuska1 and #ab miles more in a southwesterly direction from there to the ,mason valley settlement4 ,there we met a young white man named ,dyer1 who was well acquainted with ,jack ,wilson1 and who also spoke the ,paiute language1 and learned from him that the messiah was about #ab miles farther up the valley1 near a place called ,pine ,grove4 ,enlisting his services1 with a team and driver1 making four in all1 we started up toward the mountain4 ,it was ,new ,year's day of #ahib1 and there was deep snow on the ground1 a very unusual thing in this part of the country1 and due in this instance1 as ,charley assured us1 to the direct agency of ,jack ,wilson4 ,it is hard to imagine anything more monotonously unattractive than a sage prairie under ordinary circumstances unless it be the same prairie when covered by a heavy fall of snow1 under which the smaller clumps of sagebrush look like prairie-dog mounds1 while the larger ones can hardly be distinguished at a short distance from wikiups4 ,however1 the mountains were bright in front of us1 the sky was blue overhead1 and the road was good under foot4 ,soon after leaving the settlement we passed the dance ground with the brush shelters still standing4 ,we met but few ,indians on the way4 ,after several miles we noticed a man at some distance from the road with a gun across his shoulder4 ,dyer looked a moment and then exclaimed1 8,i believe that's ,jack now60 ,the ,indian thought so1 too1 and pulling up our horses he shouted some words in the ,paiute language4 ,the man replied1 and sure enough it was the messiah1 hunting jack rabbits4 ,at his uncle's call he soon came over4 ,as he approached ,i saw that he was a young man1 a dark full-blood1 compactly built1 and taller than the ,paiute generally1 being nearly #f feet in height4 ,he was well dressed in white man's clothes1 with the broad-brimmed white felt hat common in the west1 secured on his head by means of a beaded ribbon under the chin4 ,this1 with a blanket or a robe of rabbit skins1 is now the ordinary ,paiute dress4 ,he wore a good pair of boots4 ,his hair was cut off square on a line below the base of the ears1 after the manner of his tribe4 ,his countenance was open and expressive of firmness and decision1 but with no marked intellectuality4 ,the features were broad and heavy1 very different from the thin1 clear-cut features of the prairie tribes4 ,illustration3 ,,pl4 ,,xcii ,,winter ,,view ,,in ,,mason ,,valley1 ,,showing ,,snow-,,covered ,,sagebrush ,as he came up he took my hand with a strong1 hearty grasp1 and inquired what was wanted4 ,his uncle explained matters1 adding that ,i was well acquainted with some of his ,indian friends who had visited him a short time before1 and was going back to the same people4 ,after some deliberation he said that the whites had lied about him and he did not like to talk to them2 some of the ,indians had disobeyed his instructions and trouble had come of it1 but as ,i was sent by ,washington and was a friend of his friends1 he would talk with me4 ,he was hunting now1 but if we would come to his camp that night he would tell us about his mission4 ,with another hand-shake he left us1 and we drove on to the nearest ranch1 arriving about dark4 ,after supper we got ready and started across country through the sagebrush for the ,paiute camp1 some miles away1 guided by our ,indian4 ,it was already night1 with nothing to be seen but the clumps of snow-covered sagebrush stretching away in every direction1 and after traveling an hour or more without reaching the camp1 our guide had to confess that he had lost the trail4 ,it was two years since he had been there1 his sight was failing1 and1 with the snow and the darkness1 he was utterly at a loss to know his whereabouts4 ,to be lost on a sage plain on a freezing night in ,january is not a pleasant experience4 ,there was no road1 and no house but the one we had left some miles behind1 and it would be almost impossible to find our way back to that through the darkness4 ,excepting for a lantern there was no light but what came from the glare of the snow and a few stars in the frosty sky overhead4 ,to add to our difficulty1 the snow was cut in every direction by cattle trails1 which seemed to be ,indian trails1 and kept us doubling and circling to no purpose1 while in the uncertain gloom every large clump of sagebrush took on the appearance of a wikiup1 only to disappoint us on a nearer approach4 ,with it all1 the night was bitterly cold and we were half frozen4 ,after vainly following a dozen false trails and shouting repeatedly in hope of hearing an answering cry1 we hit on the expedient of leaving the ,indian with the wagon1 he being the oldest man of the party1 while the rest of us each took a different direction from the central point1 following the cattle tracks in the snow and calling to each other at short intervals1 in order that we might not become lost from one another4 ,after going far enough to know that none of us had yet struck the right trail1 the wagon was moved up a short distance and the same performance was repeated4 ,at last a shout from our driver brought us all together4 ,he declared that he had heard sounds in front1 and after listening a few minutes in painful suspense we saw a shower of sparks go up into the darkness and knew that we had struck the camp4 ,going back to the wagon1 we got in and drove straight across to the spot1 where we found three or four little wikiups1 in one of which we were told the messiah was awaiting our arrival4 ,on entering through the low doorway we found ourselves in a circular lodge made of bundles of tul rushes laid over a framework of poles1 after the fashion of the thatched roofs of ,europe1 and very similar to the grass lodges of the ,wichita4 ,the lodge was only about #aj feet in diameter and about #h feet in height1 with sloping sides1 and was almost entirely open above1 like a cone with the top cut off1 as in this part of the country rain or snow is of rare occurrence4 ,as already remarked1 the deep snow at the time was something unusual4 ,in the center1 built directly on the ground1 was a blazing fire of sagebrush1 upon which fresh stalks were thrown from time to time1 sending up a shower of sparks into the open air4 ,it was by this means that we had been guided to the camp4 ,sitting or lying around the fire were half a dozen ,paiute1 including the messiah and his family1 consisting of his young wife1 a boy about #d years of age1 of whom he seemed very fond1 and an infant4 ,it was plain that he was a kind husband and father1 which was in keeping with his reputation among the whites for industry and reliability4 ,the only articles in the nature of furniture were a few grass woven bowls and baskets of various sizes and patterns4 ,there were no ,indian beds or seats of the kind found in every prairie tipi1 no rawhide boxes1 no toilet pouches1 not even a hole dug in the ground for the fire4 ,although all wore white men's dress1 there were no pots1 pans1 or other articles of civilized manufacture1 now used by even the most primitive prairie tribes1 for1 strangely enough1 although these ,paiute are practically farm laborers and tenants of the whites all around them1 and earn good wages1 they seem to covet nothing of the white man's1 but spend their money for dress1 small trinkets1 and ammunition for hunting1 and continue to subsist on seeds1 pion nuts1 and small game1 lying down at night on the dusty ground in their cramped wikiups1 destitute of even the most ordinary conveniences in use among other tribes4 ,it is a curious instance of a people accepting the inevitable while yet resisting innovation4 ,wovoka received us cordially and then inquired more particularly as to my purpose in seeking an interview4 ,his uncle entered into a detailed explanation1 which stretched out to a preposterous length1 owing to a peculiar conversational method of the ,paiute4 ,each statement by the older man was repeated at its close1 word for word and sentence by sentence1 by the other1 with the same monotonous inflection4 ,this done1 the first speaker signified by a grunt of approval that it had been correctly repeated1 and then proceeded with the next statement1 which was duly repeated in like manner4 ,the first time ,i had heard two old men conversing together in this fashion on the reservation ,i had supposed they were reciting some sort of ,indian litany1 and it required several such experiences and some degree of patience to become used to it4 ,at last he signified that he understood and was satisfied1 and then in answer to my questions gave an account of himself and his doctrine1 a great part of the interpretation being by ,dyer1 with whom he seemed to be on intimate terms4 ,he said he was about #ce years of age1 fixing the date from a noted battle#g between the ,paiute and the whites near ,pyramid lake1 in #ahfj1 at which time he said he was about the size of his little boy2 who appeared to be of about #d years4 ,his father1 ,tvibo1 8,white ,man10 was not a preacher1 but was a capita 7from the ,spanish capitan7 or petty chief1 and was a dreamer and invulnerable4 ,his own proper name from boyhood was ,wovoka or ,wvoka1 8,the ,cutter10 but a few years ago he had assumed the name of his paternal grandfather1 ,kwohitsauq1 or 8,big ,rumbling ,belly40 ,after the death of his father he had been taken into the family of a white farmer1 ,david ,wilson1 who had given him the name of ,jack ,wilson1 by which he is commonly known among the whites4 ,he thus has three distinct names1 ,wovoka1 ,kwohitsauq1 and ,jack ,wilson4 ,he stated positively that he was a full-blood1 a statement borne out by his appearance4 ,the impression that he is a half-blood may have arisen from the fact that his father's name was 8,white ,man0 and that he has a white man's name4 ,his followers1 both in his own and in all other tribes1 commonly refer to him as 8our father40 ,he has never been away from ,mason valley and speaks only his own ,paiute language1 with some little knowledge of ,english4 ,he is not acquainted with the sign language1 which is hardly known west of the mountains4 ,when about #bj years of age1 he married1 and continued to work for ,mr ,wilson4 ,he had given the dance to his people about four years before1 but had received his great revelation about two years previously4 ,on this occasion 8the sun died0 7was eclipsed7 and he fell asleep in the daytime and was taken up to the other world4 ,here he saw ,god1 with all the people who had died long ago engaged in their oldtime sports and occupations1 all happy and forever young4 ,it was a pleasant land and full of game4 ,after showing him all1 ,god told him he must go back and tell his people they must be good and love one another1 have no quarreling1 and live in peace with the whites2 that they must work1 and not lie or steal2 that they must put away all the old practices that savored of war2 that if they faithfully obeyed his instructions they would at last be reunited with their friends in this other world1 where there would be no more death or sickness or old age4 ,he was then given the dance which he was commanded to bring back to his people4 ,by performing this dance at intervals1 for five consecutive days each time1 they would secure this happiness to themselves and hasten the event4 ,finally ,god gave him control over the elements so that he could make it rain or snow or be dry at will1 and appointed him his deputy to take charge of affairs in the west1 while 8,governor ,harrison0 would attend to matters in the east1 and he1 ,god1 would look after the world above4 ,he then returned to earth and began to preach as he was directed1 convincing the people by exercising the wonderful powers that had been given him4 ,in #ahij ,josephus1 a ,paiute informant1 thus described to the scout ,chapman the occasion of ,wovoka's first inspiration3 8,about three years ago ,jack ,wilson took his family and went into the mountains to cut wood for ,mr ,dave ,wilson4 ,one day while at work he heard a great noise which appeared to be above him on the mountain4 ,he laid down his ax and started to go in the direction of the noise1 when he fell down dead1 and ,god came and took him to heaven40 ,afterward on one or two other occasions 8,god came and took him to heaven again40 ,wovoka also told ,chapman that he had then been preaching to the ,indians about three years4 ,in our conversation he said nothing about a mysterious noise1 and stated that it was about two years since he had visited heaven and received his great revelation1 but that it was about four years since he had first taught the dance to his people4 ,the fact that he has different revelations from time to time would account for the discrepancy of statement4 ,he disclaimed all responsibility for the ghost shirt which formed so important a part of the dance costume among the ,sioux2 said that there were no trances in the dance as performed among his people--a statement confirmed by eye-witnesses among the neighboring ranchmen--and earnestly repudiated any idea of hostility toward the whites1 asserting that his religion was one of universal peace4 ,when questioned directly1 he said he believed it was better for the ,indians to follow the white man's road and to adopt the habits of civilization4 ,if appearances are in evidence he is sincere in this1 for he was dressed in a good suit of white man's clothing1 and works regularly on a ranch1 although living in a wikiup4 ,while he repudiated almost everything for which he had been held responsible in the east1 he asserted positively that he had been to the spirit world and had been given a revelation and message from ,god himself1 with full control over the elements4 ,from his uncle ,i learned that ,wovoka has five songs for making it rain1 the first of which brings on a mist or cloud1 the second a snowfall1 the third a shower1 and the fourth a hard rain or storm1 while when he sings the fifth song the weather again becomes clear4 ,i knew that he was holding something in reserve1 as no ,indian would unbosom himself on religious matters to a white man with whom he had not had a long and intimate acquaintance4 ,especially was this true in view of the warlike turn affairs had taken across the mountains4 ,consequently ,i accepted his statements with several grains of salt1 but on the whole he seemed to be honest in his belief and his supernatural claims1 although1 like others of the priestly function1 he occasionally resorts to cheap trickery to keep up the impression as to his miraculous powers4 ,from some of the reports he is evidently an expert sleight-of-hand performer4 ,he makes no claim to be ,christ1 the ,son of ,god1 as has been so often asserted in print4 ,he does claim to be a prophet who has received a divine revelation4 ,i could not help feeling that he was sincere in his repudiation of a number of the wonderful things attributed to him1 for the reason that he insisted so strongly on other things fully as trying to the faith of a white man4 ,he made no argument and advanced no proofs1 but said simply that he had been with ,god1 as though the statement no more admitted of controversy than the proposition that #b and #b are #d4 ,from ,mr ,j4 ,o4 ,gregory1 formerly employed at the agency1 and well acquainted with the prophet1 ,i learned that ,wovoka had once requested him to draw up and forward to the ,president a statement of his supernatural claims1 with a proposition that if he could receive a small regular stipend he would take up his residence on the reservation and agree to keep ,nevada people informed of all the latest news from heaven and to furnish rain whenever wanted4 ,the letter was never forwarded4 ,from a neighboring ranchman1 who knew ,wovoka well and sometimes employed him in the working season1 ,i obtained a statement which seems to explain the whole matter4 ,it appears that a short time before the prophet began to preach he was stricken down by a severe fever1 during which illness the ranchman frequently visited and ministered to him4 ,while he was still sick there occurred an eclipse of the sun1 a phenomenon which always excites great alarm among primitive peoples4 ,in their system the sun is a living being1 of great power and beneficence1 and the temporary darkness is caused by an attack on him by some supernatural monster which endeavors to devour him1 and will succeed1 and thus plunge the world into eternal night unless driven off by incantations and loud noises4 ,on this occasion the ,paiute were frantic with excitement and the air was filled with the noise of shouts and wailings and the firing of guns1 for the purpose of frightening off the monster that threatened the life of their god4 ,it was now1 as ,wovoka stated1 8when the sun died10 that he went to sleep in the daytime and was taken up to heaven4 ,this means simply that the excitement and alarm produced by the eclipse1 acting on a mind and body already enfeebled by sickness1 resulted in delirium1 in which he imagined himself to enter the portals of the spirit world4 ,constant dwelling on the subject in thought by day and in dreams by night would effect and perpetuate the exalted mental condition in which visions of the imagination would have all the seeming reality of actual occurrences4 ,to those acquainted with the spiritual nature of ,indians and their implicit faith in dreams all this is perfectly intelligible4 ,his frequent trances would indicate also that1 like so many other religious ecstatics1 he is subject to cataleptic attacks4 ,i have not been able to settle satisfactorily the date of this eclipse4 ,from inquiry at the ,nautical ,almanac office ,i learn that solar eclipses visible in ,nevada and the adjacent territory from #ahhd to #ahij occurred as follows3 #ahhd1 ,october #ah1 partial2 #ahhe1 ,march #af1 partial2 #ahhf1 ,march #e1 partial2 #ahhg1 none2 #ahhh1 none2 #ahhi1 ,january #a1 total or partial2 #ahij1 none4 ,the total eclipse of ,january #a1 #ahhi1 agrees best with his statement to me on ,new ,year's night1 #ahib1 that it was about two years since he had gone up to heaven when the sun died4 ,it must be noted that ,indians generally count years by winters instead of by series of twelve calendar months1 a difference which sometimes makes an apparent discrepancy of nearly a year4 ,in subsequent conversations he added a few minor details in regard to his vision and his doctrine4 ,he asked many questions in regard to the eastern tribes whose delegates had visited him1 and was pleased to learn that the delegates from several of these tribes were my friends4 ,he spoke particularly of the large delegation--about twelve in number--from the ,cheyenne and ,arapaho1 who had visited him the preceding summer and taken part in the dance with his people4 ,nearly all the members of this party were personally known to me1 and the leader1 ,black ,coyote1 whose picture ,i had with me and showed to him1 had been my principal instructor in the ,ghost dance among the ,arapaho4 ,while this fact put me on a more confidential footing with ,wovoka1 it also proved of great assistance in my further investigation on my return to the prairie tribes1 as1 when they were satisfied from my statements and the specimens which ,i had brought back that ,i had indeed seen and talked with the messiah1 they were convinced that ,i was earnestly desirous of understanding their religion aright1 and from that time spoke freely and without reserve4 ,i had my camera and was anxious to get ,wovoka's picture4 ,when the subject was mentioned1 he replied that his picture had never been made2 that a white man had offered him five dollars for permission to take his photograph1 but that he had refused4 ,however1 as ,i had been sent from ,washington especially to learn and tell the whites all about him and his doctrine1 and as he was satisfied from my acquaintance with his friends in the other tribes that ,i must be a good man1 he would allow me to take his picture4 ,as usual in dealing with ,indians1 he wanted to make the most of his bargain1 and demanded two dollars and a half for the privilege of taking his picture and a like sum for each one of his family4 ,i was prepared for this1 however1 and refused to pay any such charges1 but agreed to give him my regular price per day for his services as informant and to send him a copy of the picture when finished4 ,after some demur he consented and got ready for the operation by knotting a handkerchief about his neck1 fastening an eagle feather at his right elbow1 and taking a wide brim sombrero upon his knee4 ,i afterward learned that the feather and sombrero were important parts of his spiritual stock in trade4 ,after taking his picture ,i obtained from him1 as souvenirs to bring back and show to my ,indian friends in ,indian ,territory1 a blanket of rabbit skins1 some pion nuts1 some tail feathers of the magpie1 highly prized by the ,paiute for ornamentation1 and some of the sacred red paint1 endowed with most miraculous powers1 which plays so important a part in the ritual of the ,ghost-dance religion4 ,then1 with mutual expressions of good will1 we parted1 his uncle going back to the reservation1 while ,i took the train for ,indian ,territory4 ,as soon as the news of my arrival went abroad among the ,cheyenne and ,arapaho on my return1 my friends of both tribes came in1 eager to hear all the details of my visit to the messiah and to get my own impressions of the man4 ,in comparing notes with some of the recent delegates ,i discovered something of ,wovoka's hypnotic methods1 and incidentally learned how much of miracle depends on the mental receptivity of the observer4 ,the ,cheyenne and ,arapaho1 although for generations associated in the most intimate manner1 are of very different characters4 ,in religious matters it may be said briefly that the ,arapaho are devotees and prophets1 continually seeing signs and wonders1 while the ,cheyenne are more skeptical4 ,in talking with ,tall ,bull1 one of the ,cheyenne delegates and then captain of the ,indian police1 he said that before leaving they had asked ,wovoka to give them some proof of his supernatural powers4 ,accordingly he had ranged them in front of him1 seated on the ground1 he sitting facing them1 with his sombrero between and his eagle feathers in his hand4 ,then with a quick movement he had put his hand into the empty hat and drawn out from it 8something black40 ,tall ,bull would not admit that anything more had happened1 and did not seem to be very profoundly impressed by the occurrence1 saying that he thought there were medicine-men of equal capacity among the ,cheyenne4 ,in talking soon afterward with ,black ,coyote1 one of the ,arapaho delegates and also a police officer1 the same incident came up1 but with a very different sequel4 ,black ,coyote told how they had seated themselves on the ground in front of ,wovoka1 as described by ,tall ,bull1 and went on to tell how the messiah had waved his feathers over his hat1 and then1 when he withdrew his hand1 ,black ,coyote looked into the hat and there 8saw the whole world40 ,the explanation is simple4 ,tall ,bull1 who has since been stricken with paralysis1 was a jovial1 light-hearted fellow1 fond of joking and playing tricks on his associates1 but withal a man of good hard sense and disposed to be doubtful in regard to all medicine-men outside of his own tribe4 ,black ,coyote1 on the contrary1 is a man of contemplative disposition1 much given to speculation on the unseen world4 ,his body and arms are covered with the scars of wounds which he has inflicted on himself in obedience to commands received in dreams4 ,when the first news of the new religion came to the southern tribes1 he had made a long journey1 at his own expense1 to his kindred in ,wyoming1 to learn the doctrine and the songs1 and since his return had been drilling his people day and night in both4 ,now1 on his visit to the fountain head of inspiration1 he was prepared for great things1 and when the messiah performed his hypnotic passes with the eagle feather1 as ,i have so often witnessed in the ,ghost dance1 ,black ,coyote saw the whole spirit world where ,tall ,bull saw only an empty hat4 ,from my knowledge of the men1 ,i believe both were honest in their statements4 ,as a result of the confidence established between the ,indians and myself in consequence of my visit to the messiah1 one of the ,cheyenne delegates named ,black ,sharp ,nose1 a prominent man in his tribe1 soon after voluntarily brought down to me the written statement of the doctrine obtained from the messiah himself1 and requested me to take it back and show it to ,washington1 to convince the white people that there was nothing bad or hostile in the new religion4 ,the paper had been written by a young ,arapaho of the same delegation who had learned some ,english at the ,carlisle ,indian school1 and it had been taken down on the spot from the dictation of the messiah as his message to be carried to the prairie tribes4 ,on the reverse page of the paper the daughter of ,black ,sharp ,nose1 a young woman who had also some school education1 had written out the same thing in somewhat better ,english from her father's dictation on his return4 ,no white man had any part1 directly or indirectly1 in its production1 nor was it originally intended to be seen by white men4 ,in fact1 in one part the messiah himself expressly warns the delegates to tell no white man4 ,chapter ,x ,,the ,,doctrine ,,of ,,the ,,ghost ,,dance ,you must not fight4 ,do no harm to anyone4 ,do right always4--,wovoka4 ,the great underlying principle of the ,ghost dance doctrine is that the time will come when the whole ,indian race1 living and dead1 will be reunited upon a regenerated earth1 to live a life of aboriginal happiness1 forever free from death1 disease1 and misery4 ,on this foundation each tribe has built a structure from its own mythology1 and each apostle and believer has filled in the details according to his own mental capacity or ideas of happiness1 with such additions as come to him from the trance4 ,some changes1 also1 have undoubtedly resulted from the transmission of the doctrine through the imperfect medium of the sign language4 ,the differences of interpretation are precisely such as we find in ,christianity1 with its hundreds of sects and innumerable shades of individual opinion4 ,the white race1 being alien and secondary and hardly real1 has no part in this scheme of aboriginal regeneration1 and will be left behind with the other things of earth that have served their temporary purpose1 or else will cease entirely to exist4 ,all this is to be brought about by an overruling spiritual power that needs no assistance from human creatures2 and though certain medicine-men were disposed to anticipate the ,indian millennium by preaching resistance to the further encroachments of the whites1 such teachings form no part of the true doctrine1 and it was only where chronic dissatisfaction was aggravated by recent grievances1 as among the ,sioux1 that the movement assumed a hostile expression4 ,on the contrary1 all believers were exhorted to make themselves worthy of the predicted happiness by discarding all things warlike and practicing honesty1 peace1 and good will1 not only among themselves1 but also toward the whites1 so long as they were together4 ,some apostles have even thought that all race distinctions are to be obliterated1 and that the whites are to participate with the ,indians in the coming felicity2 but it seems unquestionable that this is equally contrary to the doctrine as originally preached4 ,different dates have been assigned at various times for the fulfillment of the prophecy4 ,whatever the year1 it has generally been held1 for very natural reasons1 that the regeneration of the earth and the renewal of all life would occur in the early spring4 ,in some cases ,july1 and particularly the #dth of ,july1 was the expected time4 ,this1 it may be noted1 was about the season when the great annual ceremony of the sun dance formerly took place among the prairie tribes4 ,the messiah himself has set several dates from time to time1 as one prediction after another failed to materialize1 and in his message to the ,cheyenne and ,arapaho1 in ,august1 #ahia1 he leaves the whole matter an open question4 ,the date universally recognized among all the tribes immediately prior to the ,sioux outbreak was the spring of #ahia4 ,as springtime came and passed1 and summer grew and waned1 and autumn faded again into winter without the realization of their hopes and longings1 the doctrine gradually assumed its present form--that some time in the unknown future the ,indian will be united with his friends who have gone before1 to be forever supremely happy1 and that this happiness may be anticipated in dreams1 if not actually hastened in reality1 by earnest and frequent attendance on the sacred dance4 ,on returning to the ,cheyenne and ,arapaho in ,oklahoma1 after my visit to ,wovoka in ,january1 #ahib1 ,i was at once sought by my friends of both tribes1 anxious to hear the report of my journey and see the sacred things that ,i had brought back from the messiah4 ,the ,arapaho especially1 who are of more spiritual nature than any of the other tribes1 showed a deep interest and followed intently every detail of the narrative4 ,as soon as the news of my return was spread abroad1 men and women1 in groups and singly1 would come to me1 and after grasping my hand would repeat a long and earnest prayer1 sometimes aloud1 sometimes with the lips silently moving1 and frequently with tears rolling down the cheeks1 and the whole body trembling violently from stress of emotion4 ,often before the prayer was ended the condition of the devotee bordered on the hysterical1 very little less than in the ,ghost dance itself4 ,the substance of the prayer was usually an appeal to the messiah to hasten the coming of the promised happiness1 with a petition that1 as the speaker himself was unable to make the long journey1 he might1 by grasping the hand of one who had seen and talked with the messiah face to face1 be enabled in his trance visions to catch a glimpse of the coming glory4 ,during all this performance the bystanders awaiting their turn kept reverent silence4 ,in a short time it became very embarrassing1 but until the story had been told over and over again there was no way of escape without wounding their feelings4 ,the same thing afterward happened among the northern ,arapaho in ,wyoming1 one chief even holding out his hands toward me with short exclamations of h6 h6 h6 as is sometimes done by the devotees about a priest in the ,ghost dance1 in the hope1 as he himself explained1 that he might thus be enabled to go into a trance then and there4 ,the hope1 however1 was not realized4 ,after this preliminary ordeal my visitors would ask to see the things which ,i had brought back from the messiah--the rabbit-skin robes1 the pion nuts1 the gaming sticks1 the sacred magpie feathers1 and1 above all1 the sacred red paint4 ,this is a bright-red ocher1 about the color of brick dust1 which the ,paiute procure from the neighborhood of their sacred eminence1 ,mount ,grant4 ,it is ground1 and by the help of water is made into elliptical cakes about #f inches in length4 ,it is the principal paint used by the ,paiute in the ,ghost dance1 and small portions of it are given by the messiah to all the delegates and are carried back by them to their respective tribes1 where it is mixed with larger quantities of their own red paint and used in decorating the faces of the participants in the dance1 the painting being solemnly performed for each dancer by the medicine-man himself4 ,it is believed to ward off sickness1 to contribute to long life1 and to assist the mental vision in the trance4 ,on the battlefield of ,wounded ,knee ,i have seen this paint smeared on the posts of the inclosure about the trench in which are buried the ,indians killed in the fight4 ,i found it very hard to refuse the numerous requests for some of the paint1 but as ,i had only one cake myself ,i could not afford to be too liberal4 ,my friends were very anxious to touch it1 however1 but when ,i found that every man tried to rub off as much of it as possible on the palms of his hands1 afterward smearing this dust on the faces of himself and his family1 ,i was obliged in self-defense to put it entirely away4 ,the pion nuts1 although not esteemed so sacred1 were also the subject of reverent curiosity4 ,one evening1 by invitation from ,left ,hand1 the principal chief of the ,arapaho1 ,i went over to his tipi to talk with him about the messiah and his country1 and brought with me a quantity of the nuts for distribution4 ,on entering ,i found the chief and a number of the principal men ranged on one side of the fire1 while his wife and several other women1 with his young grandchildren1 completed the circle on the other4 ,each of the adults in turn took my hand with a prayer1 as before described1 varying in length and earnestness according to the devotion of the speaker4 ,this ceremony consumed a considerable time4 ,i then produced the pion nuts and gave them to ,left ,hand1 telling him how they were used as food by the ,paiute4 ,he handed a portion to his wife1 and before ,i knew what was coming the two arose in their places and stretching out their hands toward the northwest1 the country of the messiah1 made a long and earnest prayer aloud that ,hesnanin1 8,our ,father10 would bless themselves and their children through the sacred food1 and hasten the time of his coming4 ,the others1 men and women1 listened with bowed heads1 breaking in from time to time with similar appeals to 8the ,father40 ,the scene was deeply affecting4 ,it was another of those impressive exhibitions of natural religion which it has been my fortune to witness among the ,indians1 and which throw light on a side of their character of which the ordinary white observer never dreams4 ,after the prayer the nuts were carefully divided among those present1 down to the youngest infant1 that all might taste of what to them was the veritable bread of life4 ,as ,i had always shown a sympathy for their ideas and feelings1 and had now accomplished a long journey to the messiah himself at the cost of considerable difficulty and hardship1 the ,indians were at last fully satisfied that ,i was really desirous of learning the truth concerning their new religion4 ,a few days after my visit to ,left ,hand1 several of the delegates who had been sent out in the preceding ,august came down to see me1 headed by ,black ,short ,nose1 a ,cheyenne4 ,after preliminary greetings1 he stated that the ,cheyenne and ,arapaho were now convinced that ,i would tell the truth about their religion1 and as they loved their religion and were anxious to have the whites know that it was all good and contained nothing bad or hostile they would now give me the message which the messiah himself had given to them1 that ,i might take it back to show to ,washington4 ,he then took from a beaded pouch and gave to me a letter1 which proved to be the message or statement of the doctrine delivered by ,wovoka to the ,cheyenne and ,arapaho delegates1 of whom ,black ,short ,nose was one1 on the occasion of their last visit to ,nevada1 in ,august1 #ahia1 and written down on the spot1 in broken ,english1 by one of the ,arapaho delegates1 ,casper ,edson1 a young man who had acquired some ,english education by several years' attendance at the government ,indian school at ,carlisle1 ,pennsylvania4 ,on the reverse page of the paper was a duplicate in somewhat better ,english1 written out by a daughter of ,black ,short ,nose1 a school girl1 as dictated by her father on his return4 ,these letters contained the message to be delivered to the two tribes1 and as is expressly stated in the text were not intended to be seen by a white man4 ,the daughter of ,black ,short ,nose had attempted to erase this clause before her father brought the letter down to me1 but the lines were still plainly visible4 ,it is the genuine official statement of the ,ghost-dance doctrine as given by the messiah himself to his disciples4 ,it is reproduced here in duplicate and verbatim1 just as received1 with a translation for the benefit of those not accustomed to ,carlisle ,english4 ,in accordance with the request of the ,indians1 ,i brought the original to ,washington1 where it was read by the ,indian ,commissioner1 ,honorable ,t4 ,j4 ,morgan1 after which ,i had two copies made1 giving one to the commissioner and retaining the other myself1 returning the original to its owner1 ,black ,short ,nose4 ,the ,messiah ,letter 7,arapaho version7 ,what you get home you make dance1 and will give the same4 when you dance four days and in night one day1 dance day time1 five days and then fift1 will wash five for every body4 ,he likes you you give him good many things1 he heart been satting feel good4 ,after you get home1 will give good cloud1 and give you chance to make you feel good4 and he give you good spirit4 and he give you a good paint4 ,you folks want you to come in three months here1 any tribs from there4 ,there will good bit snow this year4 ,sometimes rain's1 in fall1 this year some rain1 never give you any thing like that4 grandfather said when he die never cry4 no hurt anybody4 no fight1 good behave always1 it will give you satisfaction1 this young man1 he is a good ,father and mother1 dont tell no white man4 ,jueses was on ground1 he just like cloud4 ,every body is alive again1 ,i dont know when they will be here1 may be this fall or in spring4 ,every body never get sick1 be young again1--7if young fellow no sick any more17 work for white men never trouble with him until you leave1 when it shake the earth dont be afraid no harm any body4 ,you make dance for six night1 and put you foot food8 in dance to eat for every body and wash in the water4 that is all to tell1 ,i am in to you4 and you will received a good words from him some time1 ,dont tell lie4 ,the ,messiah ,letter 7,cheyenne version7 ,when you get home you have to make dance4 ,you must dance four nights and one day time4 ,you will take bath in the morning before you go to yours homes1 for every body1 and give you all the same as this4 ,jackson ,wilson likes you all1 he is glad to get good many things4 ,his heart satting fully of gladness1 after you get home1 ,i will give you a good cloud and give you chance to make you feel good4 ,i give you a good spirit1 and give you all good paint1 ,i want you people to come here again1 want them in three months any tribs of you from there4 ,there will be a good deal snow this year4 ,some time rains1 in fall this year some rain1 never give you any thing like that1 grandfather1 said1 when they were die never cry1 no hurt any body1 do any harm for it1 not to fight4 ,be a good behave always4 ,it will give a satisfaction in your life4 ,this young man is a good father and mother4 ,do not tell the white people about this1 ,juses is on the ground1 he just like cloud4 ,every body is a live again4 ,i don't know when he will be here1 may be will be this fall or in spring4 ,when it happen it may be this4 ,there will be no sickness and return to young again4 ,do not refuse to work for white man or do not make any trouble with them until you leave them4 ,when the earth shakes do not be afraid it will not hurt you4 ,i want you to make dance for six weeks4 ,eat and wash good clean yourselves ,the rest of the letter had been erased4 ,the ,messiah ,letter 7free ,rendering7 ,when you get home you must make a dance to continue five days4 ,dance four successive nights1 and the last night keep up the dance until the morning of the fifth day1 when all must bathe in the river and then disperse to their homes4 ,you must all do in the same way4 ,i1 ,jack ,wilson1 love you all1 and my heart is full of gladness for the gifts you have brought me4 ,when you get home ,i shall give you a good cloud rain8 which will make you feel good4 ,i give you a good spirit and give you all good paint4 ,i want you to come again in three months1 some from each tribe there the ,indian ,territory4 ,there will be a good deal of snow this year and some rain4 ,in the fall there will be such a rain as ,i have never given you before4 ,grandfather a universal title of reverence among ,indians and here meaning the messiah says1 when your friends die you must not cry4 ,you must not hurt anybody or do harm to anyone4 ,you must not fight4 ,do right always4 ,it will give you satisfaction in life4 ,this young man has a good father and mother4 ,possibly this refers to ,casper ,edson1 the young ,arapaho who wrote down this message of ,wovoka for the delegation4 ,do not tell the white people about this4 ,jesus is now upon the earth4 ,he appears like a cloud4 ,the dead are all alive again4 ,i do not know when they will be here2 maybe this fall or in the spring4 ,when the time comes there will be no more sickness and everyone will be young again4 ,do not refuse to work for the whites and do not make any trouble with them until you leave them4 ,when the earth shakes at the coming of the new world do not be afraid4 ,it will not hurt you4 ,i want you to dance every six weeks4 ,make a feast at the dance and have food that everybody may eat4 ,then bathe in the water4 ,that is all4 ,you will receive good words again from me some time4 ,do not tell lies4 ,every organized religion has a system of ethics1 a system of mythology1 and a system of ritual observance4 ,in this message from the high priest of the ,ghost dance we have a synopsis of all three4 ,with regard to the ritual part1 ceremonial purification and bathing have formed a part in some form or other of every great religion from the beginning of history1 while the religious dance dates back far beyond the day when the daughter of ,saul 8looked through a window and saw ,king ,david leaping and dancing before the ,lord40 ,the feasting enjoined is a part of every ,indian ceremonial gathering1 religious1 political1 or social4 ,the dance is to continue four successive nights1 in accord with the regular ,indian system1 in which four is the sacred number1 as three is in ,christianity4 ,in obedience to this message the southern prairie tribes1 after the return of the delegation in ,august1 #ahia1 ceased to hold frequent one-night dances at irregular intervals as formerly without the ceremonial bathing1 and adopted instead a system of four-night dances at regular periods of six weeks1 followed by ceremonial bathing on the morning of the fifth day4 ,the mythology of the doctrine is only briefly indicated1 but the principal articles are given4 ,the dead are all arisen and the spirit hosts are advancing and have already arrived at the boundaries of this earth1 led forward by the regenerator in shape of cloud-like indistinctness4 ,the spirit captain of the dead is always represented under this shadowy semblance4 ,the great change will be ushered in by a trembling of the earth1 at which the faithful are exhorted to feel no alarm4 ,the hope held out is the same that has inspired the ,christian for nineteen centuries--a happy immortality in perpetual youth4 ,as to fixing a date1 the messiah is as cautious as his predecessor in prophecy1 who declares that 8no man knoweth the time1 not even the angels of ,god40 ,his weather predictions also are about as definite as the inspired utterances of the ,delphian oracle4 ,the moral code inculcated is as pure and comprehensive in its simplicity as anything found in religious systems from the days of ,gautama ,buddha to the time of ,jesus ,christ4 8,do no harm to any one4 ,do right always40 ,could anything be more simple1 and yet more exact and exacting8 ,it inculcates honesty--8,do not tell lies40 ,it preaches good will--8,do no harm to any one40 ,it forbids the extravagant mourning customs formerly common among the tribes--8,when your friends die1 you must not cry10 which is interpreted by the prairie tribes as forbidding the killing of horses1 the burning of tipis and destruction of property1 the cutting off of the hair and the gashing of the body with knives1 all of which were formerly the sickening rule at every death until forbidden by the new doctrine4 ,as an ,arapaho said to me when his little boy died1 8,i shall not shoot any ponies1 and my wife will not gash her arms4 ,we used to do this when our friends died1 because we thought we would never see them again1 and it made us feel bad4 ,but now we know we shall all be united again40 ,if the ,kiowa had held to the ,ghost-dance doctrine instead of abandoning it as they had done1 they would have been spared the loss of thousands of dollars in horses1 tipis1 wagons1 and other property destroyed1 with much of the mental suffering and all of the physical laceration that resulted in consequence of the recent fatal epidemic in the tribe1 when for weeks and months the sound of wailing went up night and morning1 and in every camp men and women could be seen daily1 with dress disordered and hair cut close to the scalp1 with blood hardened in clots upon the skin1 or streaming from mutilated fingers and fresh gashes on face1 and arms1 and legs4 ,it preaches peace with the whites and obedience to authority until the day of deliverance shall come4 ,above all1 it forbids war--8,you must not fight40 ,it is hardly possible for us to realize the tremendous and radical change which this doctrine works in the whole spirit of savage life4 ,the career of every ,indian has been the warpath4 ,his proudest title has been that of warrior4 ,his conversation by day and his dreams by night have been of bloody deeds upon the enemies of his tribe4 ,his highest boast was in the number of his scalp trophies1 and his chief delight at home was in the war dance and the scalp dance4 ,the thirst for blood and massacre seemed inborn in every man1 woman1 and child of every tribe4 ,now comes a prophet as a messenger from ,god to forbid not only war1 but all that savors of war--the war dance1 the scalp dance1 and even the bloody torture of the sun dance--and his teaching is accepted and his words obeyed by four-fifths of all the warlike predatory tribes of the mountains and the great plains4 ,only those who have known the deadly hatred that once animated ,ute1 ,cheyenne1 and ,pawnee1 one toward another1 and are able to contrast it with their present spirit of mutual brotherly love1 can know what the ,ghost-dance religion has accomplished in bringing the savage into civilization4 ,it is such a revolution as comes but once in the life of a race4 ,the beliefs held among the various tribes in regard to the final catastrophe are as fairly probable as some held on the same subject by more orthodox authorities4 ,as to the dance itself1 with its scenes of intense excitement1 spasmodic action1 and physical exhaustion even to unconsciousness1 such manifestations have always accompanied religious upheavals among primitive peoples1 and are not entirely unknown among ourselves4 ,in a country which produces magnetic healers1 shakers1 trance mediums1 and the like1 all these things may very easily be paralleled without going far from home4 ,in conclusion1 we may say of the prophet and his doctrine what has been said of one of his apostles by a careful and competent investigator3 8,he has given these people a better religion than they ever had before1 taught them precepts which1 if faithfully carried out1 will bring them into better accord with their white neighbors1 and has prepared the way for their final ,christianization40 7,g4 ,d41 #d1 and ,a4 ,g4 ,o41 #e47 ,we may now consider details of the doctrine as held by different tribes1 beginning with the ,paiute1 among whom it originated4 ,the best account of the ,paiute belief is contained in a report to the ,war ,department by ,captain ,j4 ,m4 ,lee1 who was sent out in the autumn of #ahij to investigate the temper and fighting strength of the ,paiute and other ,indians in the vicinity of ,fort ,bidwell in northeastern ,california4 ,we give the statement obtained by him from ,captain ,dick1 a ,paiute1 as delivered one day in a conversational way and apparently without reserve1 after nearly all the ,indians had left the room3 ,long time1 twenty years ago1 ,indian medicine-man in ,mason's valley at ,walker lake talk same way1 same as you hear now4 ,in one year1 maybe1 after he begin talk he die4 ,three years ago another medicine-man begin same talk4 ,heap talk all time4 ,indians hear all about it everywhere4 ,indians come from long way off to hear him4 ,they come from the east2 they make signs4 ,two years ago me go to ,winnemucca and ,pyramid lake1 me see ,indian ,sam1 a head man1 and ,johnson ,sides4 ,sam he tell me he just been to see ,indian medicine-man to hear him talk4 ,sam say medicine-man talk this way3 8,all ,indians must dance1 everywhere1 keep on dancing4 ,pretty soon in next spring ,big ,man ,great ,spirit come4 ,he bring back all game of every kind4 ,the game be thick everywhere4 ,all dead ,indians come back and live again4 ,they all be strong just like young men1 be young again4 ,old blind ,indian see again and get young and have fine time4 ,when ,old ,man ,god comes this way1 then all the ,indians go to mountains1 high up away from whites4 ,whites can't hurt ,indians then4 ,then while ,indians way up high1 big flood comes like water and all white people die1 get drowned4 ,after that water go way and then nobody but ,indians everywhere and game all kinds thick4 ,then medicine-man tell ,indians to send word to all ,indians to keep up dancing and the good time will come4 ,indians who don't dance1 who don't believe in this word1 will grow little1 just about a foot high1 and stay that way4 ,some of them will be turned into wood and be burned in fire40 ,that's the way ,sam tell me the medicine-man talk4 7,a4 ,g4 ,o41 #f47 ,lieutenant ,n4 ,p4 ,phister1 who gathered a part of the material embodied in ,captain ,lee's report1 confirms this general statement and gives a few additional particulars4 ,the flood is to consist of mingled mud and water1 and when the faithful go up into the mountains1 the skeptics will be left behind and will be turned to stone4 ,the prophet claims to receive these revelations directly from ,god and the spirits of the dead ,indians during his trances4 ,he asserts also that he is invulnerable1 and that if soldiers should attempt to kill him they would fall down as if they had no bones and die1 while he would still live1 even though cut into little pieces4 7,phister1 #c47 ,one of the first and most prominent of those who brought the doctrine to the prairie tribes was ,porcupine1 a ,cheyenne1 who crossed the mountains with several companions in the fall of #ahhi1 visited ,wovoka1 and attended the dance near ,walker lake1 ,nevada4 ,in his report of his experiences1 made some months later to a military officer1 he states that ,wovoka claimed to be ,christ himself1 who had come back again1 many centuries after his first rejection1 in pity to teach his children4 ,he quotes the prophet as saying3 ,i found my children were bad1 so ,i went back to heaven and left them1 ,i told them that in so many hundred years ,i would come back to see my children4 ,at the end of this time ,i was sent back to try to teach them4 ,my father told me the earth was getting old and worn out and the people getting bad1 and that ,i was to renew everything as it used to be and make it better4 ,he also told us that all our dead were to be resurrected2 that they were all to come back to earth1 and that1 as the earth was too small for them and us1 he would do away with heaven and make the earth itself large enough to contain us all2 that we must tell all the people we met about these things4 ,he spoke to us about fighting1 and said that was bad and we must keep from it2 that the earth was to be all good hereafter1 and we must all be friends with one another4 ,he said that in the fall of the year the youth of all good people would be renewed1 so that nobody would be more than forty years old1 and that if they behaved themselves well after this the youth of everyone would be renewed in the spring4 ,he said if we were all good he would send people among us who could heal all our wounds and sickness by mere touch and that we would live forever4 ,he told us not to quarrel or fight or strike each other1 or shoot one another2 that the whites and ,indians were to be all one people4 ,he said if any man disobeyed what he ordered his tribe would be wiped from the face of the earth2 that we must believe everything he said1 and we must not doubt him or say he lied2 that if we did1 he would know it2 that he would know our thoughts and actions in no matter what part of the world we might be4 7,g4 ,d41 #e47 ,here we have the statement that both races are to live together as one4 ,we have also the doctrine of healing by touch4 ,whether or not this is an essential part of the system is questionable1 but it is certain that the faithful believe that great physical good comes to them1 to their children1 and to the sick from the imposition of hands by the priests of the dance1 apart from the ability thus conferred to see the things of the spiritual world4 ,another idea here presented1 namely1 that the earth becomes old and decrepit1 and requires that its youth be renewed at the end of certain great cycles1 is common to a number of tribes1 and has an important place in the oldest religions of the world4 ,as an ,arapaho who spoke ,english expressed it1 8,this earth too old1 grass too old1 trees too old1 our lives too old4 ,then all be new again40 ,captain ,h4 ,l4 ,scott also found among the southern plains tribes the same belief that the rivers1 the mountains1 and the earth itself are worn out and must be renewed1 together with an indefinite idea that both races alike must die at the same time1 to be resurrected in new but separate worlds4 ,the ,washo1 ,pit ,river1 ,bannock1 and other tribes adjoining the ,paiute on the north and west hold the doctrine substantially as taught by the messiah himself4 ,we have but little light in regard to the belief as held by the ,walapai1 ,cohonino1 ,mohave1 and ,navaho to the southward1 beyond the general fact that the resurrection and return of the dead formed the principal tenet4 ,as these tribes received their knowledge of the new religion directly from ,paiute apostles1 it is quite probable that they made but few changes in or additions to the original gospel4 ,a witness of the dance among the ,walapai in #ahia obtained from the leaders of the ceremony about the same statement of doctrine already mentioned as held by the ,paiute1 from whom also the ,walapai had adopted many of the songs and ceremonial words used in connection with the dance4 ,they were then expecting the ,indian redeemer to appear on earth some time within three or four years4 ,they were particularly anxious to have it understood that their intentions were not hostile toward the whites and that they desired to live in peace with them until the redeemer came1 but that then they would be unable to prevent their destruction even if they wished4 7,j4 ,f4 ,l41 #c47 ,the manner of the final change and the destruction of the whites has been variously interpreted as the doctrine was carried from its original center4 ,east of the mountains it is commonly held that a deep sleep will come on the believers1 during which the great catastrophe will be accomplished1 and the faithful will awake to immortality on a new earth4 ,the ,shoshoni of ,wyoming say this sleep will continue four days and nights1 and that on the morning of the fifth day all will open their eyes in a new world where both races will dwell together forever4 ,the ,cheyenne1 ,arapaho1 ,kiowa1 and others1 of ,oklahoma1 say that the new earth1 with all the resurrected dead from the beginning1 and with the buffalo1 the elk1 and other game upon it1 will come from the west and slide over the surface of the present earth1 as the right hand might slide over the left4 ,as it approaches1 the ,indians will be carried upward and alight on it by the aid of the sacred dance feathers which they wear in their hair and which will act as wings to bear them up4 ,they will then become unconscious for four days1 and on waking out of their trance will find themselves with their former friends in the midst of all the oldtime surroundings4 ,by ,sitting ,bull1 the ,arapaho apostle1 it is thought that this new earth as it advances will be preceded by a wall of fire which will drive the whites across the water to their original and proper country1 while the ,indians will be enabled by means of the sacred feathers to surmount the flames and reach the promised land4 ,when the expulsion of the whites has been accomplished1 the fire will be extinguished by a rain continuing twelve days4 ,by a few it is believed that a hurricane with thunder and lightning will come to destroy the whites alone4 ,this last idea is said to be held also by the ,walapai of ,arizona1 who extend its provisions to include the unbelieving ,indians as well4 7,g4 ,d41 #f47 ,the doctrine held by the ,caddo1 ,wichita1 and ,delaware1 of ,oklahoma1 is practically the same as is held by the ,arapaho and ,cheyenne from whom they obtained it4 ,all these tribes believe that the destruction or removal of the whites is to be accomplished entirely by supernatural means1 and they severely blame the ,sioux for having provoked a physical conflict by their impatience instead of waiting for their ,god to deliver them in his own good time4 ,among all the tribes which have accepted the new faith it is held that frequent devout attendance on the dance conduces to ward off disease and restore the sick to health1 this applying not only to the actual participants1 but also to their children and friends4 ,the idea of obtaining temporal blessings as the reward of a faithful performance of religious duties is too natural and universal to require comment4 ,the purification by the sweat-bath1 which forms an important preliminary to the dance among the ,sioux1 while devotional in its purpose1 is probably also sanitary in its effect4 ,among the powerful and warlike ,sioux of the ,dakotas1 already restless under both old and recent grievances1 and more lately brought to the edge of starvation by a reduction of rations1 the doctrine speedily assumed a hostile meaning and developed some peculiar features1 for which reason it deserves particular notice as concerns this tribe4 ,the earliest rumors of the new messiah came to the ,sioux from the more western tribes in the winter of #ahhh-hi1 but the first definite account was brought by a delegation which crossed the mountains to visit the messiah in the fall of #ahhi1 returning in the spring of #ahij4 ,on the report of these delegates the dance was at once inaugurated and spread so rapidly that in a few months the new religion had been accepted by the majority of the tribe4 ,perhaps the best statement of the ,sioux version is given by the veteran agent1 ,james ,mc,laughlin1 of ,standing ,rock agency4 ,in an official letter of ,october #ag1 #ahij1 he writes that the ,sioux1 under the influence of ,sitting ,bull1 were greatly excited over the near approach of a predicted ,indian millennium or 8return of the ghosts10 when the white man would be annihilated and the ,indian again supreme1 and which the medicine-men had promised was to occur as soon as the grass was green in the spring4 ,they were told that the ,great ,spirit had sent upon them the dominant race to punish them for their sins1 and that their sins were now expiated and the time of deliverance was at hand4 ,their decimated ranks were to be reinforced by all the ,indians who had ever died1 and these spirits were already on their way to reinhabit the earth1 which had originally belonged to the ,indians1 and were driving before them1 as they advanced1 immense herds of buffalo and fine ponies4 ,the ,great ,spirit1 who had so long deserted his red children1 was now once more with them and against the whites1 and the white man's gunpowder would no longer have power to drive a bullet through the skin of an ,indian4 ,the whites themselves would soon be overwhelmed and smothered under a deep landslide1 held down by sod and timber1 and the few who might escape would become small fishes in the rivers4 ,in order to bring about this happy result1 the ,indians must believe and organize the ,ghost dance4 ,the agent continues3 ,it would seem impossible that any person1 no matter how ignorant1 could be brought to believe such absurd nonsense1 but as a matter of fact a great many ,indians of this agency actually believe it1 and since this new doctrine has been ingrafted here from the more southern ,sioux agencies the infection has been wonderful1 and so pernicious that it now includes some of the ,indians who were formerly numbered with the progressive and more intelligent1 and many of our very best ,indians appear dazed and undecided when talking of it1 their inherent superstition having been thoroughly aroused4 7,g4 ,d41 #g47 ,the following extract is from a translation of a letter dated ,march #cj1 #ahia1 written in ,sioux by an ,indian at ,pine ,ridge to a friend at ,rosebud agency3 ,and now ,i will tell another thing4 ,lately there is a man died and come to life again1 and he say he has been to ,indian nation of ghosts1 and tells us dead ,indian nation all coming home4 ,the ,indian ghost tell him come after his war bonnet4 ,the ,indian 7not ghost ,indian7 gave him his war bonnet and he died again4 7,g4 ,d41 #h47 ,the ,sioux1 like other tribes1 believed that at the moment of the catastrophe the earth would tremble4 ,according to one version the landslide was to be accompanied by a flood of water1 which would flow into the mouths of the whites and cause them to choke with mud4 ,storms and whirlwinds were also to assist in their destruction4 ,the ,indians were to surmount the avalanche1 probably in the manner described in speaking of the southern tribes1 and on reaching the surface of the new earth would behold boundless prairies covered with long grass and filled with great herds of buffalo and other game4 ,when the time was near at hand1 they must assemble at certain places of rendezvous and prepare for the final abandonment of all earthly things by stripping off their clothing4 ,in accordance with the general idea of a return to aboriginal habits1 the believers1 as far as possible1 discarded white man's dress and utensils4 ,those who could procure buckskin--which is now very scarce in the ,sioux country--resumed buckskin dress1 while the dancers put on 8ghost shirts0 made of cloth1 but cut and ornamented in ,indian fashion4 ,no metal of any kind was allowed in the dance1 no knives1 and not even the earrings or belts of imitation silver which form such an important part of prairie ,indian costume4 ,this was at variance with the custom among the ,cheyenne and other southern tribes1 where the women always wear in the dance their finest belts studded with large disks of ,german silver4 ,the beads used so freely on moccasins and leggings seem to have been regarded as a substitute for the oldtime wampum and porcupine quill work1 and were therefore not included in the prohibition4 ,no weapon of any kind was allowed to be carried in the ,ghost dance by any tribe1 north or south1 a fact which effectually disposes of the assertion that this was another variety of war dance4 ,at certain of the ,sioux dances1 however1 sacred arrows and a sacred bow1 with other things1 were tied on the tree in the center of the circle4 ,illustration3 ,,pl4 ,,xciii ,,sioux ,,ghost ,,shirts ,,from ,,wounded ,,knee ,,battlefield ,,explanation ,,of ,,plate ,,xciii ,the originals of these ghost shirts1 now in the ,national ,museum1 were taken1 by scouts present during the fight1 from the bodies of ,indians killed at ,wounded ,knee1 and were obtained by the author1 at ,pine ,ridge1 from ,philip ,wells and ,louis ,menard1 mixed-blood interpreters1 the former having also been present as interpreter for the ,indian scouts during the fight4 ,they are made of coarse white cloth1 sewn with sinew4 ,one of the shirts is partially burned1 having probably been taken out of one of the tipis overturned and set on fire during the action4 ,two other ghost shirts1 said to be from the same battlefield1 are also in the ,national ,museum4 ,valuable light in regard to the ,sioux version of the doctrine is obtained from the sermon delivered at ,red ,leaf camp1 on ,pine ,ridge reservation1 ,october #ca1 #ahij1 by ,short ,bull1 one of those who had been selected to visit the messiah1 and who afterward became one of the prime leaders in the dance3 ,my friends and relations3 ,i will soon start this thing in running order4 ,i have told you that this would come to pass in two seasons1 but since the whites are interfering so much1 ,i will advance the time from what my father above told me to do1 so the time will be shorter4 ,therefore you must not be afraid of anything4 ,some of my relations have no ears1 so ,i will have them blown away4 ,now1 there will be a tree sprout up1 and there all the members of our religion and the tribe must gather together4 ,that will be the place where we will see our dead relations4 ,but before this time we must dance the balance of this moon1 at the end of which time the earth will shiver very hard4 ,whenever this thing occurs1 ,i will start the wind to blow4 ,we are the ones who will then see our fathers1 mothers1 and everybody4 ,we1 the tribe of ,indians1 are the ones who are living a sacred life4 ,god1 our father himself1 has told and commanded and shown me to do these things4 ,our father in heaven has placed a mark at each point of the four winds4 ,first1 a clay pipe1 which lies at the setting of the sun and represents the ,sioux tribe4 ,second1 there is a holy arrow lying at the north1 which represents the ,cheyenne tribe4 ,third1 at the rising of the sun there lies hail1 representing the ,arapaho tribe4 ,fourth1 there lies a pipe and nice feather at the south1 which represents the ,crow tribe4 ,my father has shown me these things1 therefore we must continue this dance4 ,if the soldiers surround you four deep1 three of you1 on whom ,i have put holy shirts1 will sing a song1 which ,i have taught you1 around them1 when some of them will drop dead4 ,then the rest will start to run1 but their horses will sink into the earth4 ,the riders will jump from their horses1 but they will sink into the earth also4 ,then you can do as you desire with them4 ,now1 you must know this1 that all the soldiers and that race will be dead4 ,there will be only five thousand of them left living on the earth4 ,my friends and relations1 this is straight and true4 ,now1 we must gather at ,pass creek where the tree is sprouting4 ,there we will go among our dead relations4 ,you must not take any earthly things with you4 ,then the men must take off all their clothing and the women must do the same4 ,no one shall be ashamed of exposing their persons4 ,my father above has told us to do this1 and we must do as he says4 ,you must not be afraid of anything4 ,the guns are the only things we are afraid of1 but they belong to our father in heaven4 ,he will see that they do no harm4 ,whatever white men may tell you1 do not listen to them1 my relations4 ,this is all4 ,i will now raise my hand up to my father and close what he has said to you through me4 7,short ,bull2 ,war1 #d47 ,the pipe here referred to is the most sacred thing in ,sioux mythology and will be more fully described in treating of the ,sioux songs4 ,the sacred object of the ,cheyenne is the 8medicine arrow10 now in the keeping of the band living near ,cantonment1 ,oklahoma4 ,the ,crow and ,arapaho references are not so clear4 ,the ,arapaho are called by the ,sioux the 8,blue ,cloud0 people1 a name which may possibly have some connection with hail4 ,the sprouting tree at which all the believers must gather refers to the tree or pole which the ,sioux planted in the center of the dance circle4 ,the cardinal directions here assigned to the other tribes may refer to their former locations with regard to the ,sioux4 ,the ,cheyenne and ,arapaho1 who now live far west and south of the ,sioux1 originally lived north and east of them1 about ,red river and the ,saskatchewan4 ,the most noted thing connected with the ,ghost dance among the ,sioux is the 8ghost shirt0 which was worn by all adherents of the doctrine--men1 women1 and children alike4 ,it is described by ,captain ,sword in his account of the ,ghost dance1 given in the appendix to this chapter1 and will be noticed at length hereafter in treating of the ceremony of the dance4 ,during the dance it was worn as an outside garment1 but was said to be worn at other times under the ordinary dress4 ,although the shape1 fringing1 and feather adornment were practically the same in every case1 considerable variation existed in regard to the painting1 the designs on some being very simple1 while the others were fairly covered with representations of sun1 moon1 stars1 the sacred things of their mythology1 and the visions of the trance4 ,the feathers attached to the garment were always those of the eagle1 and the thread used in the sewing was always the old-time sinew4 ,in some cases the fringe or other portions were painted with the sacred red paint of the messiah4 ,the shirt was firmly believed to be impenetrable to bullets or weapons of any sort4 ,when one of the women shot in the ,wounded ,knee massacre was approached as she lay in the church and told that she must let them remove her ghost shirt in order the better to get at her wound1 she replied3 8,yes2 take it off4 ,they told me a bullet would not go through4 ,now ,i don't want it any more40 ,the protective idea in connection with the ghost shirt does not seem to be aboriginal4 ,the ,indian warrior habitually went into battle naked above the waist4 ,his protecting 8medicine0 was a feather1 a tiny bag of some sacred powder1 the claw of an animal1 the head of a bird1 or some other small object which could be readily twisted into his hair or hidden between the covers of his shield without attracting attention4 ,its virtue depended entirely on the ceremony of the consecration and not on size or texture4 ,the war paint had the same magic power of protection4 ,to cover the body in battle was not in accordance with ,indian usage1 which demanded that the warrior should be as free and unincumbered in movement as possible4 ,the so-called 8war shirt0 was worn chiefly in ceremonial dress parades and only rarely on the warpath4 ,dreams are but incoherent combinations of waking ideas1 and there is a hint of recollection even in the wildest visions of sleep4 ,the ghost shirt may easily have been an inspiration from a trance1 while the trance vision itself was the result of ideas derived from previous observation or report4 ,the author is strongly inclined to the opinion that the idea of an invulnerable sacred garment is not original with the ,indians1 but1 like several other important points pertaining to the ,ghost-dance doctrine1 is a practical adaptation by them of ideas derived from contact with some sectarian body among the whites4 ,it may have been suggested by the 8endowment robe0 of the ,mormons1 a seamless garment of white muslin adorned with symbolic figures1 which is worn by their initiates as the most sacred badge of their faith1 and by many of the believers is supposed to render the wearer invulnerable4 ,the ,mormons have always manifested a particular interest in the ,indians1 whom they regard as the ,lamanites of their sacred writings1 and hence have made special efforts for their evangelization1 with the result that a considerable number of the neighboring tribes of ,ute1 ,paiute1 ,bannock1 and ,shoshoni have been received into the ,mormon church and invested with the endowment robe4 7,see the appendix to this chapter3 8,the ,mormons and the ,indians20 also 8,tell ,it ,all10 by ,mrs ,t4 ,b4 ,h4 ,stenhouse47 ,the ,shoshoni and northern ,arapaho occupy the same reservation in ,wyoming1 and anything which concerns one tribe is more or less talked of by the other4 ,as the ,sioux1 ,cheyenne1 and other eastern tribes make frequent visits to the ,arapaho1 and as these ,arapaho have been the great apostles of the ,ghost dance1 it is easy to see how an idea borrowed by the ,shoshoni from the ,mormons could find its way through the ,arapaho first to the ,sioux and ,cheyenne and afterward to more remote tribes4 ,wovoka himself expressly disclaimed any responsibility for the ghost shirt1 and whites and ,indians alike agreed that it formed no part of the dance costume in ,mason valley4 ,when ,i first went among the ,cheyenne and neighboring tribes of ,oklahoma in ,january1 #ahia1 the ghost shirt had not yet reached them4 ,soon afterward the first one was brought down from the ,sioux country by a ,cheyenne named ,white ,buffalo1 who had been a ,carlisle student1 but the ,arapaho and ,cheyenne1 after debating the matter1 refused to allow it to be worn in the dance1 on the ground that the doctrine of the ,ghost dance was one of peace1 whereas the ,sioux had made the ghost shirt an auxiliary of war4 ,in consequence of this decision such shirts have never been worn by the dancers among the southern tribes4 ,instead they wear in the dance their finest shirts and dresses of buckskin1 covered with painted and beaded figures from the ,ghost-dance mythology and the visions of the trance4 ,the ,ghost dance is variously named among the different tribes4 ,in its original home among the ,paiute it is called ,nnigkwa1 8dance in a circle0 7nka1 dance71 to distinguish it from the other dances of the tribe1 which have only the ordinary up-and-down step without the circular movement4 ,the ,shoshoni call it ,tnryn or ,tmanrayra1 which may be rendered 8everybody dragging10 in allusion to the manner in which the dancers move around the circle holding hands1 as children do in their ring games4 ,they insist that it is a revival of a similar dance which existed among them fifty years ago4 ,the ,comanche call it ,ap-ankara1 8the ,father's dance10 or sometimes the dance 8with joined hands40 ,the ,kiowa call it ,mnposoti guan1 8dance with clasped hands10 and the frenzy1 guan dalka-i1 8dance craziness40 ,the ,caddo know it as kakmbawiut1 8the prayer of all to the ,father10 or as the ,nnisana ka-au-shan1 8nnisana dance10 from nnisana1 8my children10 which forms the burden of so many of the ghost songs in the language of the ,arapaho1 from whom they obtained the dance4 ,by the ,sioux1 ,arapaho1 and most other prairie tribes it is called the 8spirit0 or 8ghost0 dance 7,sioux1 ,wanaghi wachipi2 ,arapaho1 ,thignawat71 from1 the fact that everything connected with it relates to the coming of the spirits of the dead from the spirit world1 and by this name it has become known among the whites4 ,,appendix ,,the ,,mormons ,,and ,,the ,,indians ,while the ,indian excitement was at its height in #ahib1 a curious pamphlet was published anonymously at ,salt ,lake ,city in connection with a proposed series of lectures1 from which we make some extracts for the light they give on the ,mormon attitude toward the ,indians4 ,the pamphlet is headed1 8,the ,mormons have stepped down and out of ,celestial ,government--the ,american ,indians have stepped up and into ,celestial ,government40 ,it begins by stating that the ,messiah came to ,his people at the time appointed of the ,father--,march1 #ahij--notwithstanding the assertion in the ,deseret ,evening ,news1 made ,january1 #ahib3 8#ahij has passed1 and no ,messiah has come40 ,it goes on to say3 8#ahia has passed1 and no pruning of the vineyard40 ,the vineyard of the ,lord is the house of ,israel4--,isa4 #e3g4 ,in the part of the vineyard the ,american ,indians1 descendants of the righteous branch of ,joseph1 who were led to the ,western ,continent or hemisphere--,zion--we find the vine1 the stone-power of the ,latter ,days4 ,ps4 #hj4 ,the celestial prophet1 seer1 and revelator1 ,joseph ,smith1 jr41 prophesied on the #b;d of ,april1 #ahdc1 that the ,messiah would reveal himself to man in mortality in #ahij4 ,doctrine and ,covenants1 #acj1 #ae1 #ag1 which reads3 8,i was once praying very earnestly to know the time of the coming of the ,son of ,man1 when ,i heard a voice speak the following3 #8,joseph1 my son1 if thou livest until thou art eighty-five years old1 thou shalt see the face of the ,son of ,man4'0 99 99 99 99 99 ,five years later 7than #ahhb7 the sign that was to usher in the work of the ,father was given to the ,american ,indians1 while ,march1 #ahij1 witnesses the organization of a church under the restored order1 where twelve disciples were chosen and ordained1 whose first allegiance is given irrevocably to the ,lord ,god1 whereas that of the ,celestial ,church is given to the government fostering it4 99 99 99 99 99 ,the following seven signs were to precede the fullness of the ,gentiles upon the land of ,america2 ,zion1 the time1 place1 and parties given with each4 ,the first1 second1 and third 8signs0 are omitted here4 #d4 ,when the ,bible and ,book of ,mormon become one in the hands of the ,messiah4 ,ezk4 #cg3ai2 ,,iii ,nephi1 #ba3a-g4 ,in #ahhg1 sixty years after the plates were delivered to ,joseph ,smith1 jr41 the ,book of ,mormon in ,spanish was delivered to the ,american ,indians1 with the promise to those who are identified with the ,gentiles that if they will not harden their hearts1 but will repent and know the true points of my doctrine they shall be numbered with my covenant people1 the ,branch of ,joseph4 ,doctrine and ,covenant1 #ai3ei-fb2 #bj3h-ag2 ,,iii ,nephi1 #ba3a-g4 #e4 ,the coming of the ,messiah4 ,three years later1 ,march1 #ahij1 the people of ,god1 who were notified by the three ,nephites1 met at ,walkers lake1 ,esmeralda county1 ,nevada1 where a dispensation of the ,celestial kingdom of ,god--the gospel in the covenant of consecration1 a perfect oneness in all things1 temporal and spiritual--was given unto them4 ,twelve disciples were ordained1 not by angels or men1 but by the ,messiah1 in the presence of hundreds1 representing scores of tribes or nations1 who saw his face1 heard and understood his voice as on the day of pentecost4 ,acts #b1 also fulfilling sec4 #ij3i1 #aj1 #aa of ,doctrine and ,covenant4 ,ezk4 #bj3cc-cg4 #f4 ,the ,fulness of the ,gentiles4 ,in #adib1 the ,lord ,god let ,his vineyard to the nations of the ,gentiles1 to punish ,his people the ,branch of ,joseph for #djj years 7,gen4 #ae3ac71 bringing the fulness of the ,gentiles the end of their rule over the ,american ,indians4 ,october1 #ahib1 ,rom4 ,,ii3 #be-bf2 ,gen4 #ej3be2 ,new ,trans4 ,matt4 #ba3cc-da4 #g4 ,the ,pruning of the ,vineyard4 ,the husbandmen upon this land began the last pruning of the vineyard in #ahia4 ,prominent among which stands our government in fulfilling ,matt4 #ba3cc-da1 saying1 let us kill the heirs and hold the inheritance1 as shown in the massacre of ,wounded ,knee2 the butchery of ,sitting ,bull2 the imprisonment of ,short ,bull and others2 the breaking up of reservations1 and the attempts to destroy the treaty stipulations above mentioned by forcing the mark of the ,beast1 citizenship and statehood1 upon the ,american ,indians1 which will ultimately terminate in a war of extermination4 ,isa4 #aj3bd-bg2 ,dan4 #b3cd2 ,isa4 #ad3ba4 ,according to the astronomical1 prophetic1 and historical evidence found in the ,bible1 ,book of ,mormon1 and ,doctrine and ,covenants for the redemption of ,zion and the restoration of ,israel1 there are seven celestial keys of powers to be used which can not be handled by apostles1 prophets1 or angels4 ,they can only be handled by the ,messiah and his ,father4 99 99 99 99 99 #b4 ,the key of power that restores the heirs1 the ,american ,indians1 to their own lands consecrating to them the wealth of the ,gentiles4 #c4 ,the key of power that turns away ungodliness from ,jacob 7the ,american ,indians7 enabling them to build the temple on the spot pointed out by the finger of ,god 7,independence1 ,jackson ,county1 ,missouri71 on which the true sign of ,israel is to rest1 the glory of the living ,god of the ,hebrews1 the cloud by day and the pillar of fire by night by the close of this generation1 #ahif4 99 99 99 99 99 ,on and after ,july #aj1 #ahib1 free lectures illustrated by figures1 will be given weekly1 on ,sunday1 ,monday1 and ,tuesday1 from #f4cj to #h4cj p4 m4 7weather permitting71 at the book stand in the ,nineteenth ,ward1 opposite ,margett's ,brewery1 ,no4 #cab ,north ,second ,west4 ,first4 ,on the coming of the ,messiah to the ,hebrews1 at the sacrifice of ,esau1 near the close of the #djj-year bondage of ,jacob in the morning of the ,abrahamic ,covenant1 ,b4 ,c4 #adia4 ,second4 ,on the coming of the ,messiah to the ,jews1 at the ,meridian sacrifice of ,jacob at the close of the last #aiba years of the covenant1 the year one ,a4 ,d4 ,third4 ,on the coming of the ,messiah to the ,american ,indians1 the remnants1 at the evening sacrifice of ,esau1 near the expiration of the evening bondage of ,jacob of #djj years1 #ahib1 in the last #dcj years of the covenant4 ,,porcupine',s ,,account ,,of ,,the ,,messiah ,the following statement was made to ,major ,carroll1 in command of ,camp ,crook1 at ,tongue ,river agency1 ,montana1 ,june #ae1 #ahij1 and transmitted through the ,war ,department to the ,indian ,office3 ,in ,november last #ahhi ,i left the reservation with two other ,cheyennes4 ,i went through ,fort ,washakie and took the ,union ,pacific railroad at ,rawlins4 ,we got on early in the morning about breakfast1 rode all day on the railroad1 and about dark reached a fort ,bridger84 ,i stayed there two days1 and then took a passenger train1 and the next morning got to ,fort ,hall4 ,i found some lodges of ,snakes and ,bannocks there4 ,i saw the agent here1 and he told me ,i could stay at the agency1 but the chief of the ,bannocks who was there took me to his camp near by4 ,the ,bannocks told me they were glad to see a ,cheyenne and that we ought to make a treaty with the ,bannocks4 ,the chief told me he had been to ,washington and had seen the ,president1 and that we ought all to be friends with the whites and live at peace with them and with each other4 ,we talked these matters over for ten days4 ,the agent then sent for me and some of the ,bannocks and ,shoshones1 and asked me where ,i was going4 ,i told him ,i was just traveling to meet other ,indians and see other countries2 that my people were at peace with the whites1 and ,i thought ,i could travel anywhere ,i wished4 ,he asked me why ,i did not have a pass4 ,i said because my agent would not give me one4 ,he said he was glad to see me anyhow1 and that the whites and ,indians were all friends4 ,then he asked me where ,i wanted a pass to4 ,i told him ,i wanted to go further and some ,bannocks and ,shoshones wanted to go along4 ,he gave passes--five of them--to the chiefs of the three parties4 ,we took the railroad to a little town near by1 and then took a narrow-gauge road4 ,we went on this1 riding all night at a very fast rate of speed1 and came to a town on a big lake ,ogden or ,salt ,lake ,city4 ,we stayed there one day1 taking the cars at night1 rode all night1 and the next morning about #i oclock saw a settlement of ,indians4 ,we traveled south1 going on a narrow-gauge road4 ,we got off at this ,indian town4 ,the ,indians here were different from any ,indians ,i ever saw4 ,the women and men were dressed in white people's clothes1 the women having their hair banged4 ,these ,indians had their faces painted white with black spots4 ,we stayed with these people all day4 ,we took the same road at night and kept on4 ,we traveled all night1 and about daylight we saw a lot of houses1 and they told us there were a lot more ,indians there2 so we got off1 and there is where we saw ,indians living in huts of grass tul84 ,we stopped here and got something to eat4 ,there were whites living near by4 ,we got on the cars again at night1 and during the night we got off among some ,indians1 who were fish-eaters ,paiute4 ,we stayed among the ,fish-eaters till morning1 and then got into a wagon with the son of the chief of the ,fish-eaters1 and we arrived about noon at an agency on a big river4 ,there was also a big lake near the agency4 ,the agent asked us where we were from and said we were a long ways from home1 and that he would write to our agent and let him know we were all right4 ,from this agency we went back to the station1 and they told us there were some more ,indians to the south4 ,one of the chiefs of the ,fish-eaters then furnished us with four wagons4 ,we traveled all day1 and then came to another railroad4 ,we left our wagons here and took the railroad1 the ,fish-eaters telling us there were some more ,indians along the railroad who wanted to see us4 ,we took this railroad about #b oclock and about sun down got to another agency1 where there were more ,fish-eaters4 ,from diagrams drawn and explanations given of them in addition to the foregoing1 there seems to be no doubt that the lakes visited are ,pyramid and ,walker lakes1 western ,nevada1 and the agencies those of the same name4 ,they told us they had heard from the ,shoshone agency that the people in this country were all bad people1 but that they were good people there4 ,all the ,indians from the ,bannock agency down to where ,i finally stopped danced this dance referring to the late religious dances at the ,cheyenne agency1 the whites often dancing it themselves4 ,it will be recollected that he traveled constantly through the ,mormon country4 ,i knew nothing about this dance before going4 ,i happened to run across it1 that is all4 ,i will tell you about it4 ,here all the ,indian auditors removed their hats in token that the talk to follow was to be on a religious subject4 ,i want you all to listen to this1 so that there will be no mistake4 ,there is no harm in what ,i am to say to anyone4 ,i heard this where ,i met my friends in ,nevada4 ,it is a wonder you people never heard this before4 ,in the dance we had there ,nevada the whites and ,indians danced together4 ,i met there a great many kinds of people1 but they all seemed to know all about this religion4 ,the people there seemed all to be good4 ,i never saw any drinking or fighting or bad conduct among them4 ,they treated me well on the cars1 without pay4 ,they gave me food without charge1 and ,i found that this was a habit among them toward their neighbors4 ,i thought it strange that the people there should have been so good1 so different from those here4 ,what ,i am going to say is the truth4 ,the two men sitting near me were with me1 and will bear witness that ,i speak the truth4 ,i and my people have been living in ignorance until ,i went and found out the truth4 ,all the whites and ,indians are brothers1 ,i was told there4 ,i never knew this before4 ,the ,fish-eaters near ,pyramid lake told me that ,christ had appeared on earth again4 ,they said ,christ knew he was coming2 that eleven of his children were also coming from a far land4 ,it appeared that ,christ had sent for me to go there1 and that was why unconsciously ,i took my journey4 ,it had been foreordained4 ,christ had summoned myself and others from all heathen tribes1 from two to three or four from each of fifteen or sixteen different tribes4 ,there were more different languages than ,i ever heard before and ,i did not understand any of them4 ,they told me when ,i got there that my great father was there also1 but did not know who he was4 ,the people assembled called a council1 and the chief's son went to see the ,great ,father messiah1 who sent word to us to remain fourteen days in that camp and that he would come to see us4 ,he sent me a small package of something white to eat that ,i did not know the name of4 ,there were a great many people in the council1 and this white food was divided among them4 ,the food was a big white nut4 ,then ,i went to the agency at ,walker lake and they told us ,christ would be there in two days4 ,at the end of two days1 on the third morning1 hundreds of people gathered at this place4 ,they cleared off a place near the agency in the form of a circus ring and we all gathered there4 ,this space was perfectly cleared of grass1 etc4 ,we waited there till late in the evening anxious to see ,christ4 ,just before sundown ,i saw a great many people1 mostly ,indians1 coming dressed in white men's clothes4 ,the ,christ was with them4 ,they all formed in this ring around it4 ,they put up sheets all around the circle1 as they had no tents4 ,just after dark some of the ,indians told me that the ,christ ,father was arrived4 ,i looked around to find him1 and finally saw him sitting on one side of the ring4 ,they all started toward him to see him4 ,they made a big fire to throw light on him4 ,i never looked around1 but went forward1 and when ,i saw him ,i bent my head4 ,i had always thought the ,great ,father was a white man1 but this man looked like an ,indian4 ,he sat there a long time and nobody went up to speak to him4 ,he sat with his head bowed all the time4 ,after awhile he rose and said he was very glad to see his children4 8,i have sent for you and am glad to see you4 ,i am going to talk to you after awhile about your relatives who are dead and gone4 ,my children1 ,i want you to listen to all ,i have to say to you4 ,i will teach you1 too1 how to dance a dance1 and ,i want you to dance it4 ,get ready for your dance and then1 when the dance is over1 ,i will talk to you40 ,he was dressed in a white coat with stripes4 ,the rest of his dress was a white man's except that he had on a pair of moccasins4 ,then he commenced our dance1 everybody joining in1 the ,christ singing while we danced4 ,we danced till late in the night1 when he told us we had danced enough4 ,the next morning1 after breakfast was over1 we went into the circle and spread canvas over it on the ground1 the ,christ standing in the midst of us4 ,he told us he was going away that day1 but would be back that next morning and talk to us4 ,in the night when ,i first saw him ,i thought he was an ,indian1 but the next day when ,i could see better he looked different4 ,he was not so dark as an ,indian1 nor so light as a white man4 ,he had no beard or whiskers1 but very heavy eyebrows4 ,he was a good-looking man4 ,we were crowded up very close4 ,we had been told that nobody was to talk1 and even if we whispered the ,christ would know it4 ,i had heard that ,christ had been crucified1 and ,i looked to see1 and ,i saw a scar on his wrist and one on his face1 and he seemed to be the man4 ,i could not see his feet4 ,he would talk to us all day4 ,that evening we all assembled again to see him depart4 ,when we were assembled1 he began to sing1 and he commenced to tremble all over1 violently for a while1 and then sat down4 ,we danced all that night1 the ,christ lying down beside us apparently dead4 ,the next morning when we went to eat breakfast1 the ,christ was with us4 ,after breakfast four heralds went around and called out that the ,christ was back with us and wanted to talk with us4 ,the circle was prepared again4 ,the people assembled1 and ,christ came among us and sat down4 ,he said he wanted to talk to us again and for us to listen4 ,he said3 8,i am the man who made everything you see around you4 ,i am not lying to you1 my children4 ,i made this earth and everything on it4 ,i have been to heaven and seen your dead friends and have seen my own father and mother4 ,in the beginning1 after ,god made the earth1 they sent me back to teach the people1 and when ,i came back on earth the people were afraid of me and treated me badly4 ,this is what they did to me showing his scars4 ,i did not try to defend myself4 ,i found my children were bad1 so went back to heaven and left them4 ,i told them that in so many hundred years ,i would come back to see my children4 ,at the end of this time ,i was sent back to try to teach them4 ,my father told me the earth was getting old and worn out1 and the people getting bad1 and that ,i was to renew everything as it used to be1 and make it better40 ,he told us also that all our dead were to be resurrected2 that they were all to come back to earth1 and that as the earth was too small for them and us1 he would do away with heaven1 and make the earth itself large enough to contain us all2 that we must tell all the people we meet about these things4 ,he spoke to us about fighting1 and said that was bad1 and we must keep from it2 that the earth was to be all good hereafter1 and we must all be friends with one another4 ,he said that in the fall of the year the youth of all the good people would be renewed1 so that nobody would be more than #dj years old1 and that if they behaved themselves well after this the youth of everyone would be renewed in the spring4 ,he said if we were all good he would send people among us who could heal all our wounds and sickness by mere touch1 and that we would live forever4 ,he told us not to quarrel1 or fight1 nor strike each other1 nor shoot one another2 that the whites and ,indians were to be all one people4 ,he said if any man disobeyed what he ordered1 his tribe would be wiped from the face of the earth2 that we must believe everything he said1 and that we must not doubt him1 or say he lied2 that if we did1 he would know it2 that he would know our thoughts and actions1 in no matter what part of the world we might be4 ,when ,i heard this from the ,christ1 and came back home to tell it to my people1 ,i thought they would listen4 ,where ,i went to there were lots of white people1 but ,i never had one of them say an unkind word to me4 ,i thought all of your people knew all of this ,i have told you of1 but it seems you do not4 ,ever since the ,christ ,i speak of talked to me ,i have thought what he said was good4 ,i see nothing bad in it4 ,when ,i got back1 ,i knew my people were bad1 and had heard nothing of all this1 so ,i got them together and told them of it and warned them to listen to it for their own good4 ,i talked to them for four nights and five days4 ,i told them just what ,i have told you here today4 ,i told them what ,i said were the words of ,god ,almighty1 who was looking down on them4 ,i wish some of you had been up in our camp here to have heard my words to the ,cheyennes4 ,the only bad thing that there has been in it at all was this3 ,i had just told my people that the ,christ would visit the sins of any ,indian upon the whole tribe1 when the recent trouble killing of ,ferguson occurred4 ,if any one of you think ,i am not telling the truth1 you can go and see this man ,i speak of for yourselves4 ,i will go with you1 and ,i would like one or two of my people who doubt me to go with me4 ,the ,christ talked to us all in our respective tongues4 ,you can see this man in your sleep any time you want after you have seen him and shaken hands with him once4 ,through him you can go to heaven and meet your friends4 ,since my return ,i have seen him often in my sleep4 ,about the time the soldiers went up the ,rosebud ,i was lying in my lodge asleep1 when this man appeared and told me that the ,indians had gotten into trouble1 and ,i was frightened4 ,the next night he appeared to me and told me that everything would come out all right4 ,,the ,,ghost ,,dance ,,among ,,the ,,sioux ,the following was written originally in the ,teton ,dakota dialect by ,george ,sword1 an ,ogalala ,sioux ,indian1 formerly captain of the ,indian police at ,pine ,ridge agency and now judge of the ,indian court4 ,it was translated by an ,indian for ,miss ,emma ,c4 ,sickels and is published by her courtesy4 ,the copy of the original ,sioux manuscript is in the archives of the ,bureau of ,ethnology3 ,in the story of ghost dancing1 the ,ogalala heard that the ,son of ,god was truly on earth in the west from their country4 ,this was in the year #ahhi4 ,the first people knew about the messiah to be on earth were the ,shoshoni and ,arapaho4 ,so in #ahhi ,good ,thunder with four or five others visited the place where ,son of ,god said to be4 ,these people went there without permission4 ,they said the messiah was there at the place1 but he was there to help the ,indians and not the whites2 so this made the ,indians happy to find out this4 ,good ,thunder1 ,cloud ,horse1 ,yellow ,knife1 and ,short ,bull visited the place again in #ahij and saw the messiah4 ,their story of visit to the messiah is as follows3 8,from the country where the ,arapaho and ,shoshoni we start in the direction of northwest in train for five nights and arrived at the foot of the ,rocky mountains4 ,here we saw him and also several tribes of ,indians4 ,the people said that the messiah will come at a place in the woods where the place was prepare for him4 ,when we went to the place a smoke descended from heaven to the place where he was to come4 ,when the smoke disappeared1 there was a man of about forty1 which was the ,son of ,god4 ,the man said30 8#8,my grandchildren6 ,i am glad you have come far away to see your relatives4 ,this are your people who have come back from your country4' ,when he said he want us to go with him1 we looked and we saw a land created across the ocean on which all the nations of ,indians were coming home1 but1 as the messiah looked at the land which was created and reached across the ocean1 again disappeared1 saying that it was not time for that to take place4 ,the messiah then gave to ,good ,thunder some paints--,indian paint and a white paint--a green grass sagebrush twigs82 and said1 #8,my grandchildren1 when you get home1 go to farming and send all your children to school4 ,and on way home if you kill any buffalo cut the head1 the tail1 and the four feet and leave them1 and that buffalo will come to live again4 ,when the soldiers of the white people chief want to arrest me1 ,i shall stretch out my arms1 which will knock them to nothingness1 or1 if not that1 the earth will open and swallow them in4 ,my father commanded me to visit the ,indians on a purpose4 ,i have came to the white people first1 but they not good4 ,they killed me1 and you can see the marks of my wounds on my feet1 my hands1 and on my back4 ,my father has given you life--your old life--and you have come to see your friends1 but you will not take me home with you at this time4 ,i want you to tell when you get home your people to follow my examples4 ,any one ,indian does not obey me and tries to be on white's side will be covered over by a new land that is to come over this old one4 ,you will1 all the people1 use the paints and grass ,i give you4 ,in the spring when the green grass comes1 your people who have gone before you will come back1 and you shall see your friends then1 for you have come to my call4'0 ,the people from every tipi send for us to visit them4 ,they are people who died many years ago4 ,chasing ,hawk1 who died not long ago1 was there1 and we went to his tipi4 ,he was living with his wife1 who was killed in war long ago4 ,they live in a buffalo skin tipi--a very large one--and he wanted all his friends to go there to live4 ,a son of ,good ,thunder who died in war long ago was one who also took us to his tipi so his father saw him4 ,when coming we come to a herd of buffaloes4 ,we killed one and took everything except the four feet1 head1 and tail1 and when we came a little ways from it there was the buffaloes come to life again and went off4 ,this was one of the messiah's word came to truth4 ,the messiah said1 8,i will short your journey when you feel tired of the long ways1 if you call upon me40 ,this we did when we were tired4 ,the night came upon us1 we stopped at a place1 and we called upon the messiah to help us1 because we were tired of long journey4 ,we went to sleep and in the morning we found ourselves at a great distance from where we stopped4 ,the people came back here and they got the people loyal to the government1 and those not favor of the whites held a council4 ,the agent's soldiers were sent after them and brought ,good ,thunder and two others to the agency and they were confined to the prison4 ,they were asked by the agent and ,captain ,sword whether they saw the ,son of ,god and whether they hold councils over their return from visit1 but ,good ,thunder refused to say 8yes40 ,they were confined in the prison for two days1 and upon their promising not to hold councils about their visit they were released4 ,they went back to the people and told them about their trouble with the agent4 ,then they disperse without a council4 ,in the following spring the people at ,pine ,ridge agency began to gather at the ,white ,clay creek for councils4 ,just at this time ,kicking ,bear1 from ,cheyenne ,river agency1 went on a visit to the ,arapaho and said that the ,arapaho there have ghost dancing4 ,he said that people partaking in dance would get crazy and die1 then the messiah is seen and all the ghosts4 ,when they die they see strange things1 they see their relatives who died long before4 ,they saw these things when they died in ghost dance and came to life again4 ,the person dancing becomes dizzy and finally drop dead1 and the first thing they saw is an eagle comes to them and carried them to where the messiah is with his ghosts4 ,the man said this3 ,the persons in the ghost dancing are all joined hands4 ,a man stands and then a woman1 so in that way forming a very large circle4 ,they dance around in the circle in a continuous time until some of them become so tired and overtired that they became crazy and finally drop as though dead1 with foams in mouth all wet by perspiration4 ,all the men and women made holy shirts and dresses they wear in dance4 ,the persons dropped in dance would all lie in great dust the dancing make4 ,they paint the white muslins they made holy shirts and dresses out of with blue across the back1 and alongside of this is a line of yellow paint4 ,they also paint in the front part of the shirts and dresses4 ,a picture of an eagle is made on the back of all the shirts and dresses4 ,on the shoulders and on the sleeves they tied eagle feathers4 ,they said that the bullets will not go through these shirts and dresses1 so they all have these dresses for war4 ,their enemies weapon will not go through these dresses4 ,the ghost dancers all have to wear eagle feather on head4 ,with this feather any man would be made crazy if fan with this feather4 ,in the ghost dance no person is allow to wear anything made of any metal1 except the guns made of metal is carry by some of the dancers4 ,when they come from ghosts or after recovery from craziness1 they brought meat from the ghosts or from the supposed messiah4 ,they also brought water1 fire1 and wind with which to kill all the whites or ,indians who will help the chief of the whites4 ,they made sweat house and made holes in the middle of the sweat house where they say the water will come out of these holes4 ,before they begin to dance they all raise their hands toward the northwest and cry in supplication to the messiah and then begin the dance with the song1 8,ate misunkala ceya omani-ye10 etc4 ,,selwyn',s ,,interview ,,with ,,kuwapi ,on ,november #ba1 #ahij1 it was reported to ,agent ,e4 ,w4 ,foster1 in charge of ,yankton agency1 ,south ,dakota1 that an ,indian named ,kuwapi1 from ,rosebud agency1 was on the reservation teaching the doctrine and ceremony of the ,ghost dance4 ,he at once had the man arrested by a force in charge of ,william ,t4 ,selwyn1 a full-blood ,yankton ,sioux1 who had received a fair education under the patronage of a gentleman in ,philadelphia1 and who had for several years been employed in various capacities at different ,sioux agencies4 ,selwyn had recently come from ,pine ,ridge1 where he had learned and reported to ,agent ,gallagher something of the religious excitement among the western ,sioux1 and had afterward repeated this information to the agent at ,yankton4 ,while ,kuwapi was in his custody ,selwyn questioned him at length concerning the new doctrine1 and forwarded the following report 7,g4 ,d41 ,document #cfhfa--ahij7 of the interview to ,agent ,foster3 ,yankton ,agency1 ,south ,dakota1 ,november #bb1 #ahij4 ,colonel ,e4 ,w4 ,foster1 ,united ,states ,indian ,agent1 ,yankton ,agency1 ,south ,dakota4 ,dear ,sir3 ,it has been reported here a few days ago that there was an ,indian visitor up at ,white ,swan from ,rosebud agency who has been telling or teaching the doctrines of the new messiah1 and has made some agitation among the people up there4 ,according to the request of ,captain ,conrad1 ,united ,states ,army1 of ,fort ,randall1 ,south ,dakota1 and by your order of the #bast instant1 ,i went up to ,white ,swan and have arrested the wanted man 7,kuwapi1 or ,one they chased after74 ,on my way to the agency with the prisoner ,i have made little interview with him on the subject of the new messiah4 ,the following are the facts which he corroborated concerning the new messiah1 his laws and doctrines to the ,indians of this continent3 ,q4 ,do you believe in the new messiah8--,a4 ,i somewhat believe it4 ,q4 ,what made you believe it8--,a4 ,because ,i ate some of the buffalo meat that he 7the new messiah7 sent to the ,rosebud ,indians through ,short ,bull4 ,q4 ,did ,short ,bull say that he saw the living herd of roaming buffaloes while he was with the son of the ,great ,spirit8--,a4 ,short ,bull told the ,indians at ,rosebud that the buffalo and other wild game will be restored to the ,indians at the same time when the general resurrection in favor of the ,indians takes place4 ,q4 ,you said a 8general resurrection in favor of the ,indians takes place20 when or how soon will this be8--,a4 ,the father sends word to us that he will have all these caused to be so in the spring1 when the grass is knee high4 ,q4 ,you said 8father20 who is this father8--,a4 ,it is the new messiah4 ,he has ordered his children 7,indians7 to call him 8father40 ,q4 ,you said the father is not going to send the buffalo until the resurrection takes place4 ,would he be able to send a few buffaloes over this way for a sort of a sample1 so as to have his children 7,indians7 to have a taste of the meat8--,a4 ,the father wishes to do things all at once1 even in destroying the white race4 ,q4 ,you said something about the destroying of the white race4 ,do you mean to say that all mankind except the ,indians will be killed8--,a4 ,yes4 ,q4 ,how1 and who is going to kill the white people8--,a4 ,the father is going to cause a big cyclone or whirlwind1 by which he will have all the white people to perish4 ,q4 ,if it should be a cyclone or whirlwind1 what are we going to do to protect ourselves8--,a4 ,the father will make some kind of provisions by which we will be saved4 ,q4 ,you said something about the coming destruction on the white people by your father4 ,supposing your father is sick1 tired out1 forget1 or some other accidental cause by which he should not be able to accomplish his purpose1 what would be the case about the destroying of the white people8--,a4 ,there is no doubt about these things1 as the miracle performer or the father is going to do just as what he said he would do4 ,q4 ,what other object could you come to by which you are led to believe that there is such a new messiah on earth at present8--,a4 ,the ghost dancers are fainted whenever the dance goes on4 ,q4 ,do you believe that they are really fainted8--,a4 ,yes4 ,q4 ,what makes you believe that the dancers have really fainted8--,a4 ,because when they wake or come back to their senses they sometimes bring back some news from the unknown world1 and some little trinkets1 such as buffalo tail1 buffalo meat1 etc4 ,q4 ,what did the fainted ones see when they get fainted8--,a4 ,they visited the happy hunting ground1 the camps1 multitudes of people1 and a great many strange people4 ,q4 ,what did the ghost or the strange people tell the fainted one or ones8--,a4 ,when the fainted one goes to the camp1 he is welcomed by the relatives of the visitor 7the fainted one71 and he is also invited to several feasts4 ,q4 ,were the people at ,rosebud agency anxiously waiting or expecting to see all of their dead relatives who have died several years ago8--,a4 ,yes4 ,q4 ,we will have a great many older folks when all the dead people come back1 would we not8--,a4 ,the visitors all say that there is not a single old man nor woman in the other world--all changed to young4 ,q4 ,are we going to die when the dead ones come back8--,a4 ,no2 we will be just the same as we are today4 ,q4 ,did the visitor say that there is any white men in the other world8--,a4 ,no2 no white people4 ,q4 ,if there is no white people in the other world1 where did they get their provisions and clothing8--,a4 ,in the other world1 the messenger tells us that they have depended altogether for their food on the flesh of buffalo and other wild game2 also1 they were all clad in skins of wild animals4 ,q4 ,did the ,rosebud agency ,indians believe the new messiah1 or the son of the ,great ,spirit8--,a4 ,yes4 ,q4 ,how do they show that they have a belief in the new messiah8--,a4 ,they show themselves by praying to the father by looking up to heaven1 and call him 8father10 just the same as you would in a church4 ,q4 ,have you ever been in a church8--,a4 ,no4 ,q4 ,do you faithfully believe in the new messiah8--,a4 ,i did not in the first place1 but as ,i became more acquainted with the doctrines of the new messiah that ,i really believe in him4 ,q4 ,how many people at ,rosebud1 in your opinion1 believe this new messiah8--,a4 ,nearly every one4 ,q4 ,did you not the ,rosebud people prepare to attack the white people this summer8 ,while ,i was at ,pine ,ridge agency this summer the ,oglalla ,sioux ,indians say they will resist against the government if the latter should try to put a stop to the messiah question4 ,did your folks at ,rosebud say the same thing8--,a4 ,yes4 ,q4 ,are they still preparing and thinking to attack the white people should the government send our soldiers with orders to put a stop to your new business of the messiah8--,a4 ,i do not know1 but ,i think that the ,wojaji band at ,rosebud agency will do some harm at any time4 ,q4 ,you do not mean to say that the ,rosebud ,indians will try and cause an outbreak8--,a4 ,that seems to be the case4 ,q4 ,you said something about the 8son of the ,great ,spirit10 or 8the father40 ,what do you mean by the son of the ,great ,spirit8--,a4 ,this father1 as he is called1 said himself that he is the son of the ,great ,spirit4 ,q4 ,have you talked to or with any ,indian at ,white ,swan about the new messiah1 his laws and doctrines1 or have you referred this to anyone while there8--,a4 ,i have told a few of them4 ,i did not voluntarily express my wish for them to know and follow the doctrines of the new messiah4 ,q4 ,yes1 but you have explained the matter to the ,indians1 did you not8--,a4 ,yes1 ,i have4 ,q4 ,do the ,yankton ,indians at ,white ,swan believe in your teaching of the new messiah8--,a4 ,i did not intend to teach them1 but as ,i have been questioned on the subject1 that ,i have said something about it4 ,q4 ,did any of them believe in you8--,a4 ,some have already believed it1 and some of them did not believe it4 ,q4 ,those that have believed in you must be better men than the others1 are they not8--,a4 ,i do not know4 ,q4 ,do you intend to introduce the doctrines of the new messiah from ,rosebud to this agency as a missionary of the gospel8--,a4 ,no1 ,i did not4 ,q4 ,what brings you here1 then8--,a4 ,i have some relatives here that ,i wanted to see1 and this was the reason why ,i came here4 ,q4 ,where does this new messiah question originate8 ,i mean from the first start of it4--,a4 ,this has originated in ,white mountains4 ,q4 ,where is this ,white mountain8--,a4 ,close to the big ,rocky mountains1 near the country that belong to the ,mexicans4 ,q4 ,do you think that there will be a trouble in the west by next spring8--,a4 ,yes4 ,q4 ,what makes you think so8--,a4 ,because that is what ,i have heard people talk of4 ,this is all that ,i have questioned ,kuwapi on the subject of the new messiah4 ,respectfully1 your obedient servant1 ,william ,t4 ,selwyn4 ,chapter ,,xi ,,the ,,ghost ,,dance ,,west ,,of ,,the ,,rockies ,the first ,ghost dance on ,walker ,lake reservation took place in ,january1 #ahhi1 about a mile above the railroad bridge near the agency4 ,wovoka's preaching had already been attracting general attention among his own people for some months4 ,it is said that six ,apache attended this first dance1 but the statement is improbable1 as this would imply that they had made a journey of #fjj miles through a desert country to see a man as yet unknown outside of his own tribe4 ,from this time1 however1 his fame went abroad1 and another large dance in the same vicinity soon after was attended by a number of ,ute from ,utah4 ,the ,ute are neighbors of the ,paiute on the east1 as the ,bannock are on the north1 and these tribes were naturally the first to hear of the new prophet and to send delegates to attend the dance4 ,the doctrine spread almost simultaneously to all the scattered bands of ,paiute in ,nevada1 ,oregon1 and adjacent sections4 ,in its essential features the ,ghost dance among the ,paiute as conducted by the messiah himself was practically the same as among the majority of the prairie tribes1 as will later be described4 ,the ,sioux1 ,kiowa1 and perhaps some other tribes1 however1 danced around a tree or pole set up in the center of the ring1 differing in this respect from the ,paiute1 as well as from the ,cheyenne1 ,arapaho1 ,caddo1 and others4 ,no fire was allowed within the ring by any of the prairie tribes among whom the subject was investigated1 but among the ,paiute it seems that fires were built either within the circle or close to it4 ,when ,i visited the messiah in ,january1 #ahib1 deep snow was on the ground1 which had caused the temporary suspension of dancing1 so that ,i had no opportunity of seeing the performance there for myself4 ,i saw1 however1 the place cleared for the dance ground--the same spot where the large delegation from ,oklahoma had attended the dance the preceding summer--at the upper end of ,mason valley4 ,a large circular space had been cleared of sagebrush and leveled over1 and around the circumference were the remains of the low round structures of willow branches which had sheltered those in attendance4 ,at one side1 within the circle1 was a larger structure of branches1 where the messiah gave audience to the delegates from distant tribes1 and1 according to their statements1 showed them the glories of the spirit world through the medium of hypnotic trances4 ,the ,paiute always dance five nights1 or perhaps more properly four nights and the morning of the fifth day1 as enjoined1 by the messiah on the visiting delegates1 ending the performance with a general shaking and waving of blankets1 as among the prairie tribes1 after which all go down and bathe in the nearest stream4 ,the shaking of the blankets dispels all evil influences and drives sickness and disease away from the dancers4 ,there is no previous consecration of the ground1 as among the ,arapaho1 and no preliminary sweat bath1 as among the ,sioux4 ,the sweat bath seems to be unknown to the ,paiute1 who are preeminently a dirty people1 and ,i saw no trace of sweat-house frames at any of their camps4 ,nakash1 the ,arapaho who visited the messiah in #ahhi and first brought the dance to the eastern tribes1 confirmed the statements of the ,paiute and ranchmen that there were no trances in the ,paiute ,ghost dance4 ,besides the dance ground in ,mason valley1 where the messiah himself generally presided1 there were several others on ,walker ,river reservation1 although1 if we are to believe the agent1 no ,ghost dances were ever held on either reservation4 ,the following extract from ,porcupine's account of his visit to the messiah in the fall of #ahhi 7see page #gic7 gives some idea of the ,paiute ,ghost dance and throws light on the cataleptic peculiarities of the messiah3 ,i went to the agency at ,walker lake1 and they told us ,christ would be there in two days4 ,at the end of two days1 on the third morning1 hundreds of people gathered at this place4 ,they cleared off a place near the agency in the form of a circus ring and we all gathered there4 ,this space was perfectly cleared of grass1 etc4 ,we waited there till late in the evening1 anxious to see ,christ4 ,just before sundown ,i saw a great many people1 mostly ,indians1 coming dressed in white men's clothes4 ,the ,christ was with them4 ,they all formed in this ring in a circle around him4 ,they put up sheets all around the circle1 as they had no tents4 ,just after dark some of the ,indians told me that the ,christ 7father7 was arrived4 ,i looked around to find him1 and finally saw him sitting on one side of the ring4 ,they all started toward him to see him4 ,they made a big fire to throw light on him4 ,i never looked around1 but went forward1 and when ,i saw him ,i bent my head4444 ,he sat there a long time and nobody went up to speak to him4 ,he sat with his head bowed all the time4 ,after awhile he rose and said he was very glad to see his children4 8,i have sent for you and am glad to see you4 ,i am going to talk to you after awhile about your relatives who are dead and gone4 ,my children1 ,i want you to listen to all ,i have to say to you4 ,i will teach you1 too1 how to dance a dance1 and ,i want you to dance it4 ,get ready for your dance1 and then when the dance is over ,i will talk to you40 ,he was dressed in a white coat with stripes4 ,the rest of his dress was a white man's1 except that he had on a pair of moccasins4 ,then he commenced our dance1 everybody joining in1 the ,christ singing while we danced4 ,we danced till late in the night2 then he told us we had danced enough4 ,the next morning after breakfast was over1 we went into the circle and spread canvas over it on the ground1 the ,christ standing in the midst of us4 ,he told us he was going away that day1 but would be back the next morning and talk to us4444 ,he had no beard or whiskers1 but very heavy eyebrows4 ,he was a good-looking man4 ,we were crowded up very close4 ,we had been told that nobody was to talk1 and that even if we whispered the ,christ would know it4444 ,he would talk to us all day4 ,that evening we all assembled again to see him depart4 ,when we were assembled he began to sing1 and he commenced to tremble all over violently for a while and then sat down4 ,we danced all that night1 the ,christ lying down beside us apparently dead4 ,the next morning when we went to eat breakfast1 the ,christ was with us4 ,after breakfast four heralds went around and called out that the ,christ was back with us and wanted to talk with us4 ,the circle was prepared again4 ,the people assembled1 and ,christ came among us and sat down4 7,g4 ,d41 #i47 ,we come now to the other tribes bordering on the ,paiute4 ,first in order are the ,washo1 a small band dwelling on the slopes of the sierras in the neighborhood of ,carson1 ,nevada1 and speaking a peculiar language of unknown affinity4 ,they are completely under the domination of the ,paiute4 ,they had no separate dance1 but joined in with the nearest camps of ,paiute and sang the same songs4 ,occupying practically the same territory as the ,paiute1 they were among the first to receive the new doctrine4 ,farther to the south1 in ,california1 about ,bridgeport and ,mono lake and extending across to the westward slope of the sierras1 are several small ,shoshonean bands closely akin to the ,paiute and known locally as the 8,diggers40 ,the ,paiute state that bands of these ,indians frequently came up and participated in the dance on the reservation4 ,they undoubtedly had their own dances at home also4 ,according to the statement of the agent in charge of the ,mission ,indians in southern ,california in #ahia1 the doctrine reached them also1 and the medicine-men of ,potrero began to prophesy the destruction of the whites and the return of ,indian supremacy4 ,few believed their predictions1 however1 until rumors brought the news of the overflow of ,colorado river and the birth of 8,salton sea0 in the summer of #ahia4 ,never doubting that the great change was near at hand1 the frightened ,indians fled to the mountains to await developments1 but after having gone hungry for several days the millennial dawn seemed still as far away as ever1 and they returned to their homes with disappointment in their hearts4 ,although the agent mentions specifically only the ,indians of ,potrero1 there can be no doubt that the inhabitants of the other ,mission rancherias in the vicinity were also affected1 and we are thus enabled to fix the boundary of the messiah excitement in this direction at the ,pacific ocean4 7,comr41 #bg47 ,in northern ,california the new doctrine was taken up late in #ahij by the ,pit ,river ,indians1 a group of tribes constituting a distinct linguistic stock and scattered throughout the whole basin of ,pit river1 from ,goose lake to the ,sacramento1 which may have formed the boundary of the ,ghost-dance movement in this direction4 7,a4 ,g4 ,o41 #g47 ,as a number of these ,indians are living also on ,round ,valley reservation in ,california1 it is possible that the doctrine may have reached there also4 ,having obtained the dance ritual directly from the ,paiute1 their neighbors on the east1 the ceremony and belief were probably the same with both tribes4 ,so far as can be learned from the reports of agents1 and from the statement of ,wovoka himself1 the dance was never taken up by the ,indians of ,hoopa ,valley reservation in ,california2 of ,klamath1 ,siletz1 ,grande ,ronde1 or ,umatilla reservations in ,oregon2 by any of the tribes in ,washington2 by those of ,lapwai or ,cur d',alne reservations in ,idaho2 or on ,jocko reservation in ,montana4 ,wovoka stated that he had been visited by delegates from ,warmspring agency1 in ,oregon1 who also had taken part in the dance1 but these may have been some of the ,paiute living on that reservation4 ,the small band of ,paiute living with the ,klamath probably also attended the dance at some time4#h ,a single ,nez ,perc visited the messiah1 but the visit had no effect on his tribe at home4 ,in a general way it may be stated that the doctrine of the ,ghost dance was never taken up by any tribes of the ,salishan or ,shahaptian stocks1 occupying practically the whole of the great ,columbia basin4 ,this is probably due to the fact that the more important of these tribes have been for a long time under the influence of ,catholic or other ,christian missionaries1 while most of the others are adherents of the ,smohalla or the ,shaker doctrine4 ,of the tribes southward from the ,paiute1 according to the best information obtainable1 the ,ghost dance never reached the ,yuma1 ,pima1 ,papago1 ,maricopa1 or any of the ,apache bands in ,arizona or ,new ,mexico1 neither did it affect any of the ,pueblo tribes except the ,taos1 who performed the dance merely as a pastime4 ,as before stated1 it is said that six ,apache attended the first large dance at ,walker lake in #ahhi4 ,this seems improbable1 but if true it produced no effect on any part of the tribe at large4 ,later on the ,jicarilla ,apache1 in northern ,new ,mexico1 may have heard of it through the southern ,ute1 but1 so far as is known officially1 neither of these tribes ever engaged in the dance4 ,the agent of the ,jicarilla states that the tribe knew nothing of the doctrine until informed of it by himself4 7,g4 ,d41 #aj47 ,it seems never to have been taken up by the ,mescalero ,apache in southern ,new ,mexico1 although they are in the habit of making frequent visits to the ,kiowa1 ,comanche1 ,apache1 and other ,ghost-dancing tribes of ,oklahoma4 ,the agent of the ,mohave states officially that these ,indians knew nothing about it1 but this must be a mistake1 as there is constant communication between the ,mohave and the southern ,paiute1 and1 according to ,wovoka's statement1 ,mohave delegates attended the dance in #ahij1 while the #gjj ,walapai and ,chemehuevi associated with the ,mohave are known to have been devoted adherents of the doctrine4 ,the dance was taken up nearly simultaneously by the ,bannock1 ,shoshoni1 ,gosiute1 and ,ute in the early part of #ahhi4 ,all these tribes are neighbors 7on the east7 of the ,paiute and closely cognate to them1 the ,bannock particularly having only a slight dialectal difference of language1 so that communication between them is an easy matter4 ,the ,bannock are chiefly on ,fort ,hall and ,lemhi reservations in ,idaho4 ,the ,shoshoni are on the ,western ,shoshone 7,duck ,valley7 reservation in ,nevada1 on ,fort ,hall and ,lemhi reservations in ,idaho1 and on ,wind ,river reservation in ,wyoming4 ,the ,ute are on ,uintah and ,uncompahgre reservations in ,utah1 and on the ,southern ,ute reservation in ,colorado4 ,there are also a considerable number of ,bannock and ,shoshoni not on reservations4 ,the ,ute of ,utah sent delegates to the messiah soon after the first ,ghost dance in ,january1 #ahhi1 but it is doubtful if the southern ,ute in ,colorado were engaged in the dance4 ,although aware of the doctrine1 they ridiculed the idea of the dead returning to earth4 7,g4 ,d41 #aa47 ,in regard to the dance among the ,shoshoni and ,paiute on the ,western ,shoshoni reservation1 in ,nevada and ,idaho1 their agent writes1 under date of ,november #h1 #ahij3 ,the ,indians of this reservation and vicinity have just concluded their second medicine dance1 the previous one having taken place in ,august last4 ,they are looking for the coming of the ,indian ,christ1 the resurrection of the dead ,indians1 and the consequent supremacy of the ,indian race4 ,fully one thousand people took part in the dance4 ,while the best of order prevailed1 the excitement was very great as morning approached4 ,when the dancers were worn out mentally and physically1 the medicine-men would shout that they could see the faces of departed friends and relatives moving about the circle4 ,no pen can paint the picture of wild excitement that ensued4 ,all shouted in a chorus1 ,christ has come1 and then danced and sung until they fell in a confused and exhausted mass on the ground4444 ,i apprehend no trouble beyond the loss of time and the general demoralizing effect of these large gatherings of people4 ,several of the leading men have gone to ,walker lake to confer with a man who calls himself ,christ4 ,others have gone to ,fort ,hall to meet ,indians from ,montana and ,dakota1 to get the news from that section4 ,in fact1 the astonishing part of the business is the fact that all the ,indians in the country seem to possess practically the same ideas and expect about the same result4 7,g4 ,d41 #ab47 ,on ,december #f he writes that another ,ghost dance had then been in progress for six days1 and that the ,indians had announced their intention to dance one week in each month until the grass grew1 at which time the medicine-men had told them the messiah would come1 bringing with him all their dead friends4 7,g4 ,d41 #ac47 ,this dance1 however1 was attended by a much smaller number of ,indians1 and skeptics had already arisen among them to scoff at the new believers4 ,the leaven was working1 and only a little shrewd diplomacy was needed to turn the religious scale1 as is shown by an extract from a third letter1 dated ,january #aj1 #ahia1 from which it would seem that ,agent ,plumb is a man of practical common sense1 as likewise that ,esau was not the only one who would sell his birthright for a mess of pottage3 ,christmas day was the day set for commencing another dance4 ,on learning this1 ,i told the ,indians that it was my intention to give them all a big feast and have a general holiday on ,christmas1 but that ,i would not give them anything if they intended to dance4 ,i told them they could play all of their usual games1 in fact1 have a good time1 but that dancing was forbidden4 ,i showed them how continued dancing at various ,sioux agencies had ended in soldiers being sent to stop them4 ,i stated the case as clearly as ,i could2 the ,indians debated it two days1 and then reported that while they hoped their dead friends would come back1 and believed that dancing would help to bring them1 yet they were friends of the government1 and friends of the whites1 and my friends1 and would not hold any more resurrection dances without my consent4 ,up to this date they have kept their word4 ,i have no hope of breaking up their dances altogether1 but ,i have strong hopes of controlling them4 7,g4 ,d41 #ad47 ,the ,bannock and ,shoshoni of ,fort ,hall reservation in ,idaho have served as the chief medium of the doctrine between the tribes west of the mountains and those of the plains4 ,situated almost on the summit of the great divide1 they are within easy reach of the ,paiute to the west1 among whom the dance originated1 and whose language the ,bannock speak1 while at no great distance to the east1 on ,wind ,river reservation in ,wyoming1 the remaining ,shoshoni are confederated with the ,arapaho1 who have been from the first the great apostles of the doctrine among the prairie tribes4 ,there is constant visiting back and forth between the tribes of these two reservations1 while the four railroads coming in at ,fort ,hall1 together with the fact of its close proximity to the main line of the ,union ,pacific1 tend still more to make it a focus and halting point for ,indian travel4 ,almost every delegation from the tribes east of the mountains stopped at this agency to obtain the latest news from the messiah and to procure interpreters from among the ,bannock to accompany them to ,nevada4 ,in a letter of ,november #bf1 #ahij1 to the ,indian ,commissioner1 the agent in charge states that during the preceding spring and summer his ,indians had been visited by representatives from about a dozen different reservations4 ,in regard to the dance and the doctrine at ,fort ,hall1 he also says that the extermination and resurrection business was not a new thing with his tribes by any means1 but had been quite a craze with them every few years for the last twenty years or more1 only varying a little according to the whim of particular medicine-men4 7,g4 ,d41 #ae47 ,this may have referred to the doctrine already mentioned as having been taught by ,tvibo4 ,early in #ahhi a ,bannock from ,fort ,hall visited the ,shoshoni and ,arapaho of ,wind ,river reservation in ,wyoming and brought them the first knowledge of the new religion4 ,he had just returned from a visit to the ,paiute country1 where he said he had met messengers who had told him that the dead people were coming back1 and who had commanded him to go and tell all the tribes4 8,and so10 said the ,shoshoni1 8he came here and told us all about it40 ,accordingly1 in the summer of that year a delegation of five ,shoshoni1 headed by ,tbinshi1 with ,nakash 78,sage071 an ,arapaho1 visited the messiah of ,mason valley1 traveling most of the way by railroad and occupying several days in the journey4 ,they attended a ,ghost dance1 which1 according to their accounts1 was a very large one1 and after dancing all night were told by the messiah that they would meet all their dead in two years from that time at the turning of the leaves1 i4 e41 in the autumn of #ahia4 ,they were urged to dance frequently1 8because the dance moves the dead40 ,one of the ,shoshoni delegates understood the ,bannock and ,paiute language and interpreted for the rest4 ,the information was probably conveyed by the ,shoshoni to the ,arapaho through the medium of the sign language4 ,in accord with the report of the delegates1 on their return home the ,shoshoni and ,arapaho at once began to dance4 ,a year later1 in the fall of #ahij1 a dense smoke from forest fires in the mountains drifted down and obscured the air in the lower country to such an extent that horses were lost in the haze4 ,this was regarded by the ,indians as an indication of the approach of the great change1 and the dance was continued with increased fervor1 but at last the atmosphere began to clear and the phenomenon ended as it had begun--in smoke4 ,the dance was kept up1 however1 without abatement for another year1 until the predicted time had come and gone1 when the ,shoshoni--who seem to share the skeptical nature of their southern kinsmen1 the ,comanche--concluded that they had been deceived1 and abandoned the dance4 ,the ,arapaho1 who have greater faith in the unseen things of the spirit world1 kept it up1 and were still dancing when ,i visited them in the summer of #ahib4 ,a part of the ,arapaho1 headed by their chief1 ,black ,coal1 and encouraged by the ,catholic missionaries1 had steadily opposed the dance from the first4 ,after considerable discussion of the matter it was decided1 on ,black ,coal's proposition1 to send another delegation to the messiah1 under the guidance of ,yellow ,eagle1 a graduate of a government ,indian school1 to learn as to the truth or falsity of the new doctrine4 ,they returned early in #ahia and reported against the movement4 ,their report confirmed the doubters in their skepticism1 but produced little effect on the rest of the tribe4 ,when ,i visited ,wind ,river reservation in ,wyoming in ,june1 #ahib1 the agent in charge informed me that there was no ,ghost dancing on his reservation2 that he had explained how foolish it was and had strictly forbidden it1 and that in consequence the ,indians had abandoned it4 ,however1 he expressed interest in my investigation1 and as the ,arapaho1 with whom ,i had most to do1 were then camped in a body a few miles up in the mountains cutting wood1 he very kindly furnished a conveyance and camping outfit1 with two of the agency employees--a clerk and an interpreter--to take me out4 ,it appeared afterward that the escort had received instructions of their own before starting4 ,having reached the camp and set up our tent1 the ,arapaho soon came around to get acquainted1 over a pipe and a cup of coffee2 but1 in answer to questions put by one of my companions1 a white man1 who assumed the burden of the conversation1 it seemed that the ,indians had lost all interest in the dance4 ,in fact1 some of them were so ignorant on the subject that they wanted to know what it meant4 ,after trying in vain to convince me that it was useless to waste time further with the ,indians1 the clerk started back again after supper1 satisfied that that part of the country was safe so far as the ,ghost dance was concerned4 ,by this time it was dark1 and the ,indians invited the interpreter and myself to come over to a tipi about half a mile away1 where we could meet all the old men4 ,we started1 and had gone but a short distance when we heard from a neighboring hill the familiar measured cadence of the ghost songs4 ,on turning with a questioning look to my interpreter--who was himself a half-blood--he quietly said3 8,yes2 they are dancing the ,ghost dance4 ,that's something ,i have never reported1 and ,i never will4 ,it is their religion and they have a right to it40 ,not wishing to be an accomplice in crime1 ,i did not go over to the dance2 but it is needless to state that the old men in the tipi that night1 and for several successive nights thereafter1 knew all about the songs and ceremonies of the new religion4 ,as already stated1 the ,shoshoni had really lost faith and abandoned the dance4 ,among the ,shoshoni the dance was performed around a small cedar tree1 planted in the ground for that purpose4 ,unlike the ,sioux1 they hung nothing on this tree4 ,the men did not clasp each other's hands1 but held on to their blankets instead2 but a woman standing between two men took hold of their hands4 ,there was no preliminary medicine ceremony4 ,the dance took place usually in the morning1 and at its close the performers shook their blankets in the air1 as among the ,paiute and other tribes1 before dispersing4 ,however novel may have been the doctrine1 the ,shoshoni claim that the ,ghost dance itself as performed by them was a revival of an old dance which they had had fully fifty years before4 ,the selection of the cedar in this connection is in agreement with the general ,indian idea1 which has always ascribed a mystic sacredness to that tree1 from its never-dying green1 which renders it so conspicuous a feature of the desert landscape2 from the aromatic fragrance of its twigs1 which are burned as incense in sacred ceremonies2 from the durability and fine texture of its wood1 which makes it peculiarly appropriate for tipi poles and lance shafts2 and from the dark-red color of its heart1 which seems as though dyed in blood4 ,in ,cherokee myth the cedar was originally a pole1 to the top of which they fastened the fresh scalps of their enemies1 and the wood was thus stained by the blood that trickled slowly down along it to the ground4 ,the ,kiowa also selected a cedar for the center of their ,ghost-dance circle4 ,we go back now to the southern tribes west of the mountains4 ,some time in the winter of #ahhi-ij ,paiute runners brought to the powerful tribe of the ,navaho1 living in northern ,new ,mexico and ,arizona1 the news of the near advent of the messiah and the resurrection of the dead4 ,they preached and prophesied for a considerable time1 but the ,navaho were skeptical1 laughed at the prophets1 and paid but little attention to the prophesies4 7,matthews1 #a47 ,according to the official report for #ahib1 these ,indians1 numbering somewhat over #af1jjj souls1 have1 in round numbers1 #i1jjj cattle1 #aai1jjj horses1 and #a1fjj1jjj sheep and goats2 and1 as suggested by ,dr ,matthews1 the authority on that tribe1 it may be that1 being rich in herds and wealth of silver1 they felt no special need of a redeemer4 ,while with the ,navaho in the winter of #ahib-ic ,i made inquiry in various parts of their wide-extended territory1 but could not learn that the ,ghost dance had ever been performed among them1 and it evident that in their case the doctrinal seed had fallen on barren ground4 ,illustration3 ,fig4 #gj--,navaho ,indians4 ,before visiting the tribe1 ,i had written for information to ,mr ,a4 ,m4 ,stephen1 of ,keams ,caon1 ,arizona1 since deceased1 who had studied the ,navaho and ,hopi for years and spoke the ,navaho language fluently4 ,i quote from him on the subject4 ,it may be noted that ,keams ,caon is about #abe miles northwest of ,fort ,wingate1 the point from which ,dr ,matthews writes1 and nearer by that much to the ,paiute1 ,cohonino1 and ,walapai1 all of whom have accepted the new religion4 ,mr ,stephen states that some time in ,february or ,march1 #ahij1 he first heard rumors among the ,navaho that 8the old men long dead0 had returned to some foreign tribes in the north or east1 the vague far away4 ,the intelligence was brought to the ,navaho either by the ,ute or ,paiute1 or both4 ,the rumor grew and the idea became commonly current among the ,navaho that the mythic heroes were to return and that under their direction they were to expel ,american and ,mexican and restrict the ,zui and ,hopi close to their villages1 and1 in fact1 to reestablish their old domain from ,san ,francisco mountains to ,santa ,f4 7,stephen1 #a47 ,on ,november #bb1 #ahia1 he further writes3 ,while out this last time ,i camped over night with some ,navajo friends1 and over a pipe brought up the messiah topic4 ,this family belongs to the ,bitter-,water gens1 and this is the gist of what ,i got from them3 ,a ,pah-ute came to a family of their gens living near ,navajo mountain and told them that ,na-,keh-tkla- was to return from the under world and bring back all the ,tinneh 7,navajo7 he had killed4 ,na-keh-tkla- 7i4 e41 8foreigner with white foot sole07 in the long ago had a puma and a bear4 ,these were his pets4 ,he would call puma from the east and bear from the west1 and just before dawn they met in the center4 ,thus they met four times4 ,on the fourth meeting puma reached back with his forepaw and plucked his mane1 tossing the hair aloft1 and for every hair a ,tinneh died4 ,this fatal sorcery continued for a long time1 and great numbers were killed4 ,now1 the ,pah-ute said1 this sorcerer was to return1 and would call his pets1 and they would come east and west1 and following their trail would be all the people whose death they had caused4 ,these ,navajo said they had heard of other ,pah-ute prophecies a year or more ago1 all to the effect that long dead people were to return alive from the under world4 ,these resurrected ones were also to bring back the departed game1 and the ,tinneh would again dominate the region4 ,but1 said my informant1 datsaigi yelti1 8it is worthless talk40 7,stephen1 #b47 ,in connection with hypnotism as seen in the ,ghost dance1 ,dr ,matthews states that in one curious ,navaho ceremony he has several times seen the patient hypnotized or pretend to be hypnotized by a character dressed in evergreens4 ,the occurrence of the hypnotic trance is regarded as a sign that the ceremony has been effective4 ,if the trance does not occur1 some other ceremony must be tried4 7,matthews1 #b47 ,west of the ,navaho in northeastern ,arizona live the ,hopi1 or ,moki1 a ,pueblo tribe occupying several villages on the tops of nearly inaccessible mesas4 ,in ,july1 #ahia1 four of these ,indians1 while on a visit to the ,cohonino1 living farther to the west1 first heard of the new doctrine and witnessed a ,ghost dance1 as will be described hereafter4 ,they brought back the news to their people1 but it made no impression on them and the matter was soon forgotten4 7,stephen1 #c47 ,in this connection ,mr ,stephen states1 in response to a letter of inquiry1 that although he does not recollect any ,hopi myth concerning rejuvenation of the world and reunion with the resurrected dead on this earth1 yet the doctrine of a reunion with the revivified dead in the under world is a commonly accepted belief of the ,hopi4 ,they have also a curious myth of a fair-hair god and a fair-skin people who came up from the under world with the ,hopi1 and who then left them with a promise to return4 ,this suggests the idea of a messiah1 but ,mr ,stephen has not yet been able to get the myth in its entirety4 ,he does not think it derived from any corrupt source1 however1 through ,spanish or other missionaries1 as the allusions are all of archaic tendency4 7,stephen1 #d47 ,illustration3 ,fig4 #ga--,vista in the ,hopi pueblo of ,walpi4 ,the ,cohonino or ,havasupai are a small tribe occupying the canyon of ,cataract creek1 an affluent of the ,colorado1 in northern ,arizona1 about #abj miles west of the ,hopi1 with whom they have a considerable trade in buckskins and mesquite bread4 ,they probably obtained the doctrine and the dance directly from the ,paiute to the northward4 ,our only knowledge of the ,cohonino dance is derived through ,hopi informants1 and as the two tribes speak languages radically different the ideas conveyed were neither complete nor definite1 but it is evident that the general doctrine was the same1 although the dance differed in some respects from that of the other tribes4 ,we quote again from ,stephen's letter of ,november #bb1 #ahia3 ,during a quiet interval1 in one of the kivas ,i found the ,hopi who brought the tidings of the resurrection to his people4 ,his name is ,ptci and his story is very meager and confused4 ,he went on a customary trading visit to the ,cojonino in their home at ,cataract creek1 and ,i could not determine just when4 ,the chief of the ,cojonino is named ,navajo1 and when ,ptci got there1 ,navajo had but lately returned from a visit to the westward4 ,he had been with the ,walapai1 the ,mohave1 and perhaps still farther west1 and had been gone nearly three months4 ,he told his people a vague mystic story that he had heard during his travels1 to the effect that the long-time dead people of the ,antelope1 ,deer1 and ,rabbit ,antelope1 ,deer1 etc41 are probably ,cohonino gentes--,j4 ,m4 were to come back and live in their former haunts2 that they had reached to a place where were the people of the ,puma1 the ,wolf1 and the ,bear2 that this meeting delayed the coming1 but eventually all these people would appear1 and in the sequence here related4 ,ptci was accompanied by three other ,hopi1 and they said they did not very well understand this strange story4 ,while they were stopping in ,cataract caon a one-night dance was held by the ,cojonino1 at which these ,hopi were present4 ,during the night a long pole1 having the tail of an eagle fastened to the end1 was brought out and securely planted in the ground1 and the dancers were told by their shamans that anyone who could climb this pole and put his mouth on the tail would see his dead mother 7maternal ancestor74 ,one man succeeded in climbing it and laid his mouth on the feathers1 and then fell to the bottom in a state of collapse4 ,they deemed him dead1 but before dawn he recovered and then said that he had seen his dead mother and several other dead ancestors1 who told him they were all on their way back4 ,the ,hopi on their return home related these marvels1 but apparently it made little impression1 and it was only with difficulty ,i could gather the above meager details4 ,through the kindness of ,mr ,thomas ,v4 ,keam1 trader for the ,hopi and ,navaho1 we get a revision of ,ptci's story4 ,ptci states that in ,july1 #ahia1 he with three other ,hopi went on a visit to the ,cohonino to trade for buckskins4 ,when they arrived in the vicinity of the ,cohonino camp1 they were met by one of the tribe1 who informed the visitors that all the ,indians were engaged in a very important ceremony1 and that before they could enter the camp they must wash their bodies and paint them with white clay4 ,accordingly1 when this had been done1 they were escorted to the camp and introduced to the principal chief and headmen1 all of whom they found engaged in washing their heads1 decorating themselves1 and preparing for the ceremony1 which took place on a clear space near the camp late in the afternoon4 ,here a very tall straight pole had been securely fastened upright in the ground4 ,at the top were tied two eagle-tail feathers4 ,a circle was formed around this pole by the ,indians1 and1 after dancing around it until almost dark1 one of the men climbed the pole to the top1 and remained there until exhausted1 when he would slide to the ground1 clinging insensible to the pole4 ,after remaining in this state for some time1 the medicine-men resuscitated him4 ,on recovery he stood up and told them he had been into another world1 where he saw all the old men who had died long ago1 and among them his own people4 ,they told him they would all come back in time and bring the deer1 the antelope1 and all other good things they had when they dwelt on this earth4 ,this ceremony lasted four days1 including the cleansing and decorating of the dancers and the climbing of the pole1 with an account of what had been seen by the ,indian during the time he was in an apparently lifeless state4 ,each day the ceremony was attended by the whole tribe4 7,keam1 #a47 ,resuscitation by the medicine-men1 as here mentioned1 is something unknown among the prairie tribes1 where the unconscious subject is allowed to lie undisturbed on the ground until the senses return in the natural way4 ,beyond the ,cohonino1 and extending for about #bjj miles along ,colorado river on the ,arizona side1 are the associated tribes of ,mohave1 ,walapai1 and ,chemehuevi1 numbering in all about #b1hjj souls1 of whom only about one-third are on a reservation4 ,the ,chemehuevi1 being a branch of the ,paiute and in constant communication with them1 undoubtedly had the dance and the doctrine4 ,the ,mohave also have much to do with the ,paiute1 the two tribes interchanging visits and mutually borrowing songs and games4 ,they sent delegates to the messiah and in all probability took up the ,ghost dance1 in spite of the agent's statement to the contrary4 ,as only #ffj of more than #b1jjj ,mohave are reported as being on the reservation1 the agent may have a good reason for not keeping fully informed in regard to them4 ,concerning the ,walapai we have positive information4 ,in ,september1 #ahij1 the commanding officer at ,fort ,whipple was informed that a ,paiute from southern ,utah was among the ,walapai1 inciting them to dance for the purpose of causing hurricanes and storms to destroy the whites and such ,indians as would not participate in the dances4 ,it was stated also that these dances had then been going on for several months and were participated in by a large portion of the tribe1 and that each dance lasted four or five nights in succession4 ,on investigation it appeared that this ,paiute was one of a party who had come down and inaugurated the ,ghost dance among the ,walapai the preceding year4 7,g4 ,d41 #ag47 ,we find an account of the ,walapai ,ghost dance in a local paper a year later4 ,the article states that all the songs were in the language of the ,paiute1 from whom the doctrine had originally come4 ,the ,walapai version of the doctrine has been already noted4 ,the dance itself1 and the step1 as here described1 are essentially the same as among other tribes4 ,each dance lasted five nights1 and on the last night was kept up until daylight4 ,just before daylight on the morning of the last night the medicine men ascended a small butte1 where they met and talked with the expected god1 and on coming down again delivered his message to the people4 ,the dance was held at irregular intervals1 according to the instructions received on the butte by the medicine-men4 ,the dance place was a circular piece of ground a hundred feet in diameter1 inclosed by a fence of poles and bushes1 and surrounded by high mountain walls of granite1 which reflected the light from half a dozen fires blazing within the circle4 ,the dancers1 to the number of #bjj1 clad in white robes with fancy trimmings1 their faces and hair painted white in various decorative designs1 moved slowly around in a circle1 keeping time with a wild chant1 while #bjj more stood or crouched around the fires1 awaiting their turn to participate4 ,the dancers faced toward the center1 each holding the hands of the ones next to him and joining in the chant in unison4 ,the dust issued in clouds from beneath their feet1 and with the dust and exertion together the performers were soon exhausted and dropped out1 when others took their places4 ,after each circuit they rested a few minutes and then started round again4 ,at each circuit a different chant was sung1 and thus the dance continued until midnight1 when1 with a loud clapping of hands1 it ended1 and the people separated and went to their homes4 ,throughout the performance two or three chiefs or medicine-men were constantly going about on the outside of the circle to preserve order and reprimand any merriment1 one of them explaining to the visitors that1 as this was a religious ceremony1 due solemnity must be observed4 7,j4 ,f4 ,l41 #b47 ,chapter ,,xii ,,the ,,ghost ,,dance ,,east ,,of ,,the ,,rockies--,,among ,,the ,,sioux ,in #ahhi the ,ogalala heard that the son of ,god had come upon earth in the west4 ,they said the ,messiah was there1 but he had come to help the ,indians and not the whites1 and it made the ,indians happy to hear this4--,george ,sword4 ,they signed away a valuable portion of their reservation1 and it is now occupied by white people1 for which they have received nothing4 ,they understood that ample provision would be made for their support2 instead1 their supplies have been reduced and much of the time they have been living on half and two-thirds rations4 ,their crops1 as well as the crops of white people1 for two years have been almost a total failure4 ,the disaffection is widespread1 especially among the ,sioux1 while the ,cheyennes have been on the verge of starvation and were forced to commit depredations to sustain life4 ,these facts are beyond question1 and the evidence is positive and sustained by thousands of witnesses4--,general ,miles4 ,among the tribes east of the mountains and north of ,oklahoma1 it appears from official documents in the ,indian ,office and from other obtainable information that the ,ghost dance and the doctrine1 if known at all1 were never accepted by the ,blackfeet of ,montana2 the ,ojibwa of ,turtle mountain and ,devils lake in ,north ,dakota1 or by the rest of the tribe farther to the east in ,minnesota1 ,wisconsin1 and ,michigan2 the ,omaha1 ,winnebago1 and ,ponka in ,nebraska2 the small band of ,sauk and ,fox in ,iowa2 the still smaller band of ,sauk and ,fox1 the ,potawatomi1 ,kickapoo1 ,iowa1 and ,ojibwa in northeastern ,kansas2 or by the ,sioux of ,devils lake in ,north ,dakota1 ,lake ,traverse 7,sisseton agency7 and ,flandreau in ,south ,dakota1 and ,santee agency in ,nebraska4 ,all or most of these ,sioux belong to the ,santee or eastern division of the tribe1 and have long been under civilizing influences4 ,according to official statements the dance was not taken up by any of the ,sioux of ,crow ,creek or ,yankton agencies in ,south ,dakota1 but they were certainly more or less affected by it1 as they knew all about it and are in constant communication with the wilder bands of ,sioux which were concerned in the outbreak4 ,i was informed by the ,omaha and ,winnebago in #ahia that they had been told of the new messiah by visiting ,sioux from ,pine ,ridge agency in ,april1 #ahij1 and later on by other ,sioux from ,yankton agency1 but had put no faith in the story1 and had never organized a ,ghost dance4 ,according to the agent in charge1 the ,crow of ,montana were not affected4 ,this1 if true1 is remarkable1 in view of the fact that the ,crow are a large tribe and comparatively primitive1 and have living near them the wildest of the ,ghost-dancing tribes1 the northern ,cheyenne especially occupying practically the same reservation4 ,it is possible that their experience in the ,sword-bearer affair in #ahhg1 already mentioned1 had a tendency to weaken their faith in later prophets4 ,dr ,george ,bird ,grinnell1 a competent authority1 states1 in reply to a personal letter1 that nothing was known about the dance by the ,blackfeet of ,montana or by the ,blackfeet1 ,sarsi1 or ,plains ,cree on the ,canadian side of the boundary line4 ,within the same general region1 east of the ,rocky mountains and north of ,oklahoma1 the doctrine and the dance were accepted by the ,asiniboin 7,fort ,belknap and ,fort ,peck agencies71 ,grosventres 7,arapaho subtribe1 ,fort ,belknap agency71 northern ,cheyenne of ,montana2 the ,arikara1 ,grosventres 7,minitari71 and ,mandan of ,fort ,berthold agency1 ,north ,dakota2 the ,shoshoni and northern ,arapaho on ,wind ,river reservation in ,wyoming1 as already mentioned2 and by the great body of the ,sioux1 at ,fort ,peck agency 7,yanktonais71 ,montana1 and at ,standing ,rock1 ,cheyenne ,river1 ,lower ,brul1 ,pine ,ridge1 and ,rosebud agencies in ,north ,dakota and ,south ,dakota4 ,the whole number of ,sioux concerned was about #bj1jjj1 of whom #af1jjj belonged to the ,teton division1 among the wildest and most warlike of all the western tribes4 ,a few ,cheyenne are also associated with the ,sioux at ,pine ,ridge4 ,the northern ,arapaho and the ,shoshoni of ,wyoming were the medium by which the doctrine of the new messiah was originally communicated to all these tribes4 ,in the spring of #ahhi1 ,nakash1 8,sage10 the ,arapaho chief already mentioned1 crossed the mountains to investigate the reports of the new religion1 and brought back a full confirmation of all that had been told them from the west4 ,a visiting ,grosventre1 then among the ,arapaho1 heard the story and brought back the wonderful news to the ,grosventres and ,asiniboin of ,fort ,belknap1 but although his account was received by some with unquestioning faith1 the excitement had in it nothing of a dangerous character4 7,g4 ,d41 #ah47 ,in a short time the news spread to the ,cheyenne in ,montana and the ,sioux of the ,dakotas1 and in the fall of #ahhi delegates from these two tribes arrived at ,fort ,washakie to learn more about the messiah in the west4 ,the principal ,cheyenne delegate was ,porcupine1 while ,short ,bull and ,kicking ,bear were the leaders of the ,sioux party4 ,after hearing the statements of the ,arapaho and ,shoshoni1 it was decided that some of the ,cheyenne should return and report to their tribe1 while ,porcupine and one or two others1 with the ,sioux delegates1 several ,shoshoni1 and the ,arapaho1 ,sitting ,bull1 and ,friday1 should go to ,nevada1 interview the messiah himself1 and learn the whole truth of the matter4 ,accordingly1 about ,november1 #ahhi1 ,porcupine and his companions left ,fort ,washakie in ,wyoming for ,fort ,hall reservation in ,idaho1 where they met the ,shoshoni and ,bannock and were well received and entertained by them4 ,the tribes at this place were firm believers in the new doctrine1 and ,porcupine states that from there on to the end of the journey all the ,indians they met were dancing the ,ghost dance4 ,after stopping a few days at ,fort ,hall1 they went on again1 accompanied by several ,bannock and ,shoshoni1 and going rapidly by railroad soon found themselves in the country of the ,paiute1 and after stopping at one or two camps arrived at the agency at ,pyramid lake4 ,here the ,paiute furnished them conveyances and guides to the other agency farther south at ,walker river4 ,porcupine is our principal authority for the events of the trip1 and although he claims that he undertook this journey of a thousand miles without any definite purpose or destination in view1 it is evident enough from his own narrative that he left ,wyoming with the fixed intention of verifying the rumors of a messiah4 ,he has much to say of the kindness of the whites they met west of the mountains1 who1 it will be remembered1 were largely ,mormons1 who have always manifested a special interest in the ,indians4 ,he also states that many of the whites took part with the ,indians in the dance4 ,they were now in the messiah's country4 8,the ,fisheaters1 near ,pyramid lake1 told me that ,christ had appeared on earth again4 ,they said ,christ knew he was coming2 that eleven of his children were also coming from a far land4 ,it appeared that ,christ had sent for me to go there1 and that was why1 unconsciously1 ,i took my journey4 ,it had been foreordained4 ,christ had summoned myself and others from all heathen tribes4 ,there were more different languages than ,i had ever heard before1 and ,i did not understand any of them40 ,the delegation of which ,porcupine was a member was probably the one mentioned by the agent in charge at ,pyramid lake as having arrived in the spring of #ahij1 and consisting of thirty-four ,indians of different tribes4 7,g4 ,d41 #ai47 ,in a few days preparations were made for a great dance near ,walker lake1 with all the delegates from the various tribes and hundreds of ,indians in attendance4 ,they danced two nights or longer1 the messiah himself--,wovoka--coming down from his home in ,mason valley to lead the ceremony4 ,after the dance ,wovoka went into a trance1 and on awaking announced to those assembled that he had been to the other world and had seen the spirits of their dead friends and of his own father and mother1 and had been sent back to teach the people4 ,according to ,porcupine he claimed to be the returned ,christ and bore on his body the scars of the crucifixion4 ,he told them that the dead were to be resurrected1 and that as the earth was old and worn out it would be renewed as it used to be and made better2 that when this happened the youth of everyone would be renewed with each return of spring1 and that they would live forever2 that there would be universal peace1 and that any tribe that refused his message would be destroyed from the face of the earth4 ,it was early in the spring of #ahij when ,porcupine and his ,cheyenne companions returned to their tribe at ,tongue ,river agency in ,montana with the news of the appearance of the messiah4 ,a council was called and ,porcupine made a full report of the journey and delivered the divine message1 talking five days in succession4 ,the report aroused the wildest excitement among the ,cheyenne1 and after several long debates on the subject the ,ghost dance was inaugurated at the various camps in accordance with the instructions from beyond the mountains4 ,in ,june the matter came to the attention of the military officer on the reservation1 who summoned ,porcupine before him and obtained from him a full account of the journey and the doctrine4 7,see page #gic47 ,porcupine insisted strongly on the sacred character of the messiah and his message1 and challenged any doubters to return with him to ,nevada and investigate for themselves4 ,he claimed also that the messiah could speak all languages4 ,as a matter of fact1 ,wovoka speaks only his native ,paiute and a little ,english1 but due allowance must be made for the mental exaltation of the narrator4 ,grinnell states that the failure of certain things to happen according to the predictions of the messiah1 in ,september1 #ahij1 caused a temporary loss of faith on the part of the ,cheyenne1 but that shortly afterward some visiting ,shoshoni and ,arapaho from ,wyoming reported that in their journey as they came over they had met a party of ,indians who had been dead thirty or forty years1 but had been resurrected by the messiah1 and were now going about as if they had never died4 ,it is useless to speculate on the mental condition of men who could seriously report or believe such things2 but1 however that may be1 the result was that the ,cheyenne returned to the dance with redoubled fervor4 7,j4 ,f4 ,l41 #e47 ,the ,sioux first heard of the messiah in #ahhi4 ,according to the statement of ,captain ,george ,sword1 of that tribe1 the information came to the ,ogalala 7,sioux of ,pine ,ridge7 in that year1 through the ,shoshoni and ,arapaho4 ,later in the same year a delegation consisting of ,good ,thunder and several others started out to the west to find the messiah and to investigate the truth of the rumor4 ,on their return they announced that the messiah had indeed come to help the ,indians1 but not the whites4 ,their report aroused a fervor of joyful excitement among the ,indians and a second delegation was sent out in #ahij1 consisting of ,good ,thunder1 ,cloud ,horse1 ,yellow ,knife1 and ,short ,bull4 ,they confirmed the report of the first delegation1 and on this assurance the ,ghost dance was inaugurated among the ,sioux at ,pine ,ridge in the spring of #ahij4 ,the matter is stated differently and more correctly by ,william ,selwyn1 an educated ,sioux1 at that time employed as postmaster at ,pine ,ridge4 ,he says there was some talk on the subject by ,indians from western tribes who visited the agency in the fall of #ahhh 7871 but that it did not excite much attention until #ahhi1 when numerous letters concerning the new messiah were received by the ,indians at ,pine ,ridge from tribes in ,utah1 ,wyoming1 ,montana1 ,dakota1 and ,oklahoma4 ,as ,selwyn was postmaster1 the ,indians who could not read usually brought their letters to him to read for them1 so that he was thus in position to get accurate knowledge of the extent and nature of the excitement4 ,it may be remarked here that1 under present conditions1 when the various tribes are isolated upon widely separated reservations1 the ,ghost dance could never have become so widespread1 and would probably have died out within a year of its inception1 had it not been for the efficient aid it received from the returned pupils of various eastern government schools1 who conducted the sacred correspondence for their friends at the different agencies1 acted as interpreters for the delegates to the messiah1 and in various ways assumed the leadership and conduct of the dance4 ,in the fall of #ahhi1 at a council held at ,pine ,ridge by ,red ,cloud1 ,young ,man ,afraid1 ,little ,wound1 ,american ,horse1 and other ,sioux chiefs1 a delegation was appointed to visit the western agencies to learn more about the new messiah4 ,the delegates chosen were ,good ,thunder1 ,flat ,iron1 ,yellow ,breast1 and ,broken ,arm1 from ,pine ,ridge2 ,short ,bull and another from ,rosebud1 and ,kicking ,bear from ,cheyenne ,river agency4 ,they started on their journey to the west1 and soon began to write from ,wyoming1 ,utah1 and beyond the mountains1 confirming all that had been said of the advent of a redeemer4 ,they were gone all winter1 and their return in the spring of #ahij aroused an intense excitement among the ,sioux1 who had been anxiously awaiting their report4 ,all the delegates agreed that there was a man near the base of the ,sierras who said that he was the son of ,god1 who had once been killed by the whites1 and who bore on his body the scars of the crucifixion4 ,he had now returned to punish the whites for their wickedness1 especially for their injustice toward the ,indians4 ,with the coming of the next spring 7#ahia7 he would wipe the whites from the face of the earth1 and would then resurrect all the dead ,indians1 bring back the buffalo and other game1 and restore the supremacy of the aboriginal race4 ,he had before come to the whites1 but they had rejected him4 ,he was now the ,god of the ,indians1 and they must pray to him and call him 8father10 and prepare for his awful coming4 ,selwyn's account of this delegation1 which was accompanied by representatives of several other tribes1 including ,porcupine the ,cheyenne1 and ,sitting ,bull the ,arapaho1 agrees with the statements of the ,arapaho as given in chapter ,,xiv4 ,three of the ,sioux delegates found their way to ,umatilla reservation in ,oregon and remained there several days discussing the new doctrine4 7,comr41 #cj--;,dorchester1 #ebi47 ,the delegates made their report at ,pine ,ridge in ,april1 #ahij4 ,a council was at once called to discuss the matter1 but ,selwyn informed the agent1 ,colonel ,gallagher1 who had ,good ,thunder and two others arrested and imprisoned4 ,they were held in confinement two days1 but refused to talk when questioned4 ,the intended council was not held1 but soon afterward ,kicking ,bear returned from a visit to the northern ,arapaho in ,wyoming with the news that those ,indians were already dancing1 and could see and talk with their dead relatives in the trance4 ,the excitement which the agent had thought to smother by the arrest of the leaders broke out again with added strength4 ,red ,cloud himself1 the great chief of the ,ogalala1 declared his adhesion to the new doctrine and said his people must do as the messiah had commanded4 ,another council was called on ,white ,clay creek1 a few miles from ,pine ,ridge agency1 and the ,ghost dance was formally inaugurated among the ,sioux1 the recent delegates acting as priests and leaders of the ceremony4 ,as the result of all he could learn1 ,selwyn1 in ,november1 #ahij1 warned the agent in charge of ,yankton agency that the ,indians intended a general outbreak in the spring4 ,six months earlier1 and before ,porcupine's statement had been made to the officer at ,camp ,crook1 a letter dated ,may #bi1 #ahij1 had been addressed to the ,interior ,department from a citizen of ,pierre1 ,south ,dakota1 stating that the ,sioux1 or a portion of them1 were secretly planning for an outbreak in the near future4 ,this was the first intimation of trouble ahead4 7,g4 ,d41 #bj47 ,wonderful things were said of the messiah by the returned delegates4 ,it was claimed that he could make animals talk and distant objects appear close at hand1 and that he came down from heaven in a cloud4 ,he conjured up before their eyes a vision of the spirit world1 so that when they looked they beheld an ocean1 and beyond it a land upon which they saw 8all the nations of ,indians coming home10 but as they looked the vision faded away1 the messiah saying that the time had not yet come4 ,curiously enough1 although he came to restore the old life1 he advised his hearers to go to work and to send their children to school4 ,should the soldiers attempt to harm him1 he said he need only stretch out his arms and his enemies would become powerless1 or the ground would open and swallow them4 ,on their way home if they should kill a buffalo--the messiah had evidently not read ,allen's monograph--they must cut off its head and tail and feet and leave them on the ground and the buffalo would come to life again4 ,they must tell their people to follow his instructions4 ,unbelievers and renegade ,indians would be buried under the new earth which was to come upon the old4 ,they must use the sacred red and white paint and the sacred grass 7possibly sagebrush7 which he gave them1 and in the spring1 when the green grass came1 their people who were gone before would return1 and they would see their friends again4 ,now comes the most remarkable part1 quoting from the statement given to ,captain ,sword3 ,the people from every tipi send for us to visit them2 they are people who died many years ago4 ,chasing ,hawk1 who died not long ago1 was there and we went to his tipi4 ,he was living with his wife1 who was killed in war long ago4 ,they live in a buffalo skin tipi--a very large one--and he wanted all his friends to go there to live4 ,a son of ,good ,thunder1 who died in war long ago1 was one who also took us to his tipi1 so his father saw him4 ,when coming we come to a herd of buffaloes4 ,we killed one and took everything except the four feet1 head1 and tail1 and when we came a little ways from it there was the buffaloes come to life again and went off4 ,this was one of the messiah's word came to truth4 ,the messiah said1 8,i will short your journey when you feel tired of the long ways1 if you call upon me40 ,this we did when we were tired4 ,the night came upon us1 we stopped at a place and we called upon the messiah to help us because we were tired of long journey4 ,we went to sleep and in the morning we found ourselves at a great distance from where we stopped4 ,it is useless to assert that these men1 who had been selected by the chiefs of their tribe to investigate and report upon the truth or falsity of the messiah rumors1 were all liars1 and that all the ,cheyenne1 ,arapaho1 and other delegates who reported equally wonderful things were liars likewise4 ,they were simply laboring under some strange psychologic influence as yet unexplained4 ,the story of the revivified buffalo became so widely current as to form the subject of a ,kiowa ghost song4 ,having mentioned some characteristics of the ,ghost dance west of the ,rockies1 we shall notice here some of the peculiar features of the dance as it existed among the ,sioux4 ,the ceremony will be described in detail later on4 ,before going into the dance the men1 or at least the leaders1 fasted for twenty-four hours1 and then at sunrise entered the sweat-house for the religious rite of purification preliminary to painting themselves for the dance4 ,the sweat-house is a small circular framework of willow branches driven into the ground and bent over and brought together at the top in such a way that when covered with blankets or buffalo robes the structure forms a diminutive round-top tipi just high enough to enable several persons to sit or to stand in a stooping posture inside4 ,the doorway faces the east1 as is the rule in ,indian structures1 and at the distance of a few feet in front of the doorway is a small mound of earth1 on which is placed a buffalo skull1 with the head turned as if looking into the lodge4 ,the earth of which the mound is formed is taken from a hole dug in the center of the lodge4 ,near the sweat-house1 on the outside1 there is frequently a tall sacrifice pole1 from the top of which are hung strips of bright-colored cloth1 packages of tobacco1 or other offerings to the deity invoked by the devotee on any particular occasion4 ,the sweat bath is in frequent use1 both as a religious rite of purification and as a hygienic treatment4 ,like everything else in ,indian life1 even the sanitary application is attended with much detail of religious ceremony4 ,fresh bundles of the fragrant wild sage are strewn upon the ground inside of the sweat-house1 and a fire is kindled outside a short distance away4 ,in this fire stones are heated by the medicine-men1 and when all is ready the patient or devotee1 stripped to the breechcloth1 enters the sweat-house4 ,the stones are then handed in to him by the priests by means of two forked sticks1 cut especially for the purpose1 and with two other forked sticks he puts the stones into the hole already mentioned as having been dug in the center of the lodge4 ,water is then passed in to him1 which he pours over the hot stones until the whole interior is filled with steam2 the blankets are pulled tight to close every opening1 and he sits in this aboriginal ,turkish bath until his naked body is dripping with perspiration4 ,during this time the doctors outside are doing their part in the way of praying to the gods and keeping up the supply of hot stones and water until in their estimation he has been sufficiently purified1 physically or morally1 when he emerges and resumes his clothing1 sometimes first checking the perspiration and inducing a reaction by a plunge into the neighboring stream4 ,the sweat bath in one form or another was common to almost every tribe in the ,united ,states1 but as an accompaniment to the ,ghost dance it seems to have been used only by the ,sioux4 ,it may have been used in this connection among the ,shoshoni or northern ,cheyenne1 but was not among any of the tribes of the southern plains4 ,the ,ghost-dance sweat-house of the ,sioux was frequently made sufficiently large to accommodate a considerable number of persons standing inside at the same time4 ,illustration3 ,,pl4 ,,xciv ,,sioux ,,sweat-,,house ,,and ,,sacrifice ,,pole ,after the sweating ceremony the dancer was painted by the medicine-men who acted as leaders1 of whom ,sitting ,bull was accounted the greatest among the ,sioux4 ,the design and color varied with the individual1 being frequently determined by a previous trance vision of the subject1 but circles1 crescents1 and crosses1 representing respectively the sun1 the moon1 and the morning star1 were always favorite figures upon forehead1 face1 and cheeks4 ,as this was not a naked dance1 the rest of the body was not usually painted4 ,after the painting the dancer was robed in the sacred ghost shirt already described4 ,this also was painted with1 symbolic figures1 among which were usually represented sun1 moon1 or stars1 the eagle1 magpie1 crow1 or sage-hen1 all sacred to the ,ghost dance among the ,sioux4 ,in connection with the painting the face and body were rubbed with the sweet-smelling vernal grass 7,hierochloe71 used for this purpose by many of the prairie tribes1 and sometimes also burned as incense in their sacred ceremonies or carried as a perfume in small pouches attached to the clothing4 ,the painting occupied most of the morning1 so that it was about noon before the participants formed the circle for the dance4 ,among the ,sioux1 unlike the southern and western tribes generally1 a small tree was planted in the center of the circle1 with an ,american flag or colored streamers floating from the top4 ,around the base of this tree sat the priests4 ,at a great dance at ,no ,water's camp on ,white river near ,pine ,ridge1 shortly before the arrival of the troops1 a young woman standing within the circle gave the signal for the performance by shooting into the air toward the cardinal points four sacred arrows1 made after the old primitive fashion with bone heads1 and dipped in the blood of a steer before being brought to the dance4 ,these were then gathered up and tied to the branches of the tree1 together with the bow1 a gaming wheel and sticks1 and a peculiar staff or wand with horns4 7,see plates ,,xc1 ,,xci47 ,another young woman1 or the same one1 remained standing near the tree throughout the dance1 holding a sacred redstone pipe stretched out toward the west1 the direction from which the messiah was to appear4 ,at the beginning the performers1 men and women1 sat on the ground in a large circle around the tree4 ,a plaintive chant was then sung1 after which a vessel of some sacred food was passed around the circle until everyone had partaken1 when1 at a signal by the priests1 the dancers rose to their feet1 joined hands1 and began to chant the opening song and move slowly around the circle from right to left4 ,the rest of the performance1 with its frenzies1 trances1 and recitals of visions1 was the same as with the southern tribes1 as will be described in detail hereafter4 ,like these tribes also1 the ,sioux usually selected ,sunday1 the great medicine day of the white man1 for the ceremony4 99 99 99 99 99 ,we come now to the ,sioux outbreak of #ahij1 but before going into the history of this short but costly war it is appropriate to state briefly the causes of the outbreak4 ,in the documentary appendix to this chapter these causes are fully set forth by competent authorities--civilian1 military1 missionary1 and ,indian4 ,they may be summarized as 7#a7 unrest of the conservative element under the decay of the old life1 7#b7 repeated neglect of promises made by the government1 and 7#c7 hunger4 ,the ,sioux are the largest and strongest tribe within the ,united ,states4 ,in spite of wars1 removals1 and diminished food supply since the advent of the white man1 they still number nearly #bf1jjj4 ,in addition to these there are about #fjj more residing in ,canada4 ,they formerly held the headwaters of the ,mississippi1 extending eastward almost to ,lake ,superior1 but were driven into the prairie about two centuries ago by their enemies1 the ,ojibwa1 after the latter had obtained firearms from the ,french4 ,on coming out on the buffalo plains they became possessed of the horse1 by means of which reinforcement to their own overpowering numbers the ,sioux were soon enabled to assume the offensive1 and in a short time had made themselves the undisputed masters of an immense territory extending1 in a general way1 from ,minnesota to the ,rocky mountains and from the ,yellowstone to the ,platte4 ,a few small tribes were able to maintain their position within these limits1 but only by keeping close to their strongly built permanent villages on the ,missouri4 ,millions of buffalo to furnish unlimited food supply1 thousands of horses1 and hundreds of miles of free range made the ,sioux1 up to the year #ahfh1 the richest and most prosperous1 the proudest1 and withal1 perhaps1 the wildest of all the tribes of the plains4 ,in that year1 in pursuance of a policy inaugurated for bringing all the plains tribes under the direct control of the government1 a treaty was negotiated with the ,sioux living west of the ,missouri by which they renounced their claims to a great part of their territory and had 8set apart for their absolute and undisturbed use and occupation0--so the treaty states--a reservation which embraced all of the present state of ,south ,dakota west of ,missouri river4 ,at the same time agents were appointed and agencies established for them2 annuities and rations1 cows1 physicians1 farmers1 teachers1 and other good things were promised them1 and they agreed to allow railroad routes to be surveyed and built and military posts to be established in their territory and neighborhood4 ,at one stroke they were reduced from a free nation to dependent wards of the government4 ,it was stipulated also that they should be allowed to hunt within their old range1 outside the limits of the reservation1 so long as the buffalo abounded--a proviso which1 to the ,indians1 must have meant forever4 ,the reservation thus established was an immense one1 and would have been ample for all the ,sioux while being gradually educated toward civilization1 could the buffalo have remained and the white man kept away4 ,but the times were changing4 ,the building of the railroads brought into the plains swarms of hunters and emigrants1 who began to exterminate the buffalo at such a rate that in a few years the ,sioux1 with all the other hunting tribes of the plains1 realized that their food supply was rapidly going4 ,then gold was discovered in the ,black hills1 within the reservation1 and at once thousands of miners and other thousands of lawless desperadoes rushed into the country in defiance of the protests of the ,indians and the pledges of the government1 and the ,sioux saw their last remaining hunting ground taken from them4 ,the result was the ,custer war and massacre1 and a new agreement in #ahgf by which the ,sioux were shorn of one-third of their guaranteed reservation1 including the ,black hills1 and this led to deep and widespread dissatisfaction throughout the tribe4 ,the conservatives brooded over the past and planned opposition to further changes which they felt themselves unable to meet4 ,the progressives felt that the white man's promises meant nothing4 ,on this point ,commissioner ,morgan says1 in his statement of the causes of the outbreak3 ,prior to the agreement of #ahgf buffalo and deer were the main support of the ,sioux4 ,food1 tents1 bedding were the direct outcome of hunting1 and with furs and pelts as articles of barter or exchange it was easy for the ,sioux to procure whatever constituted for them the necessaries1 the comforts1 or even the luxuries of life4 ,within eight years from the agreement of #ahgf the buffalo had gone and the ,sioux had left to them alkali land and government rations4 ,it is hard to overestimate the magnitude of the calamity1 as they viewed it1 which happened to these people by the sudden disappearance of the buffalo and the large diminution in the numbers of deer and other wild animals4 ,suddenly1 almost without warning1 they were expected at once and without previous training to settle down to the pursuits of agriculture in a land largely unfitted for such use4 ,the freedom of the chase was to be exchanged for the idleness of the camp4 ,the boundless range was to be abandoned for the circumscribed reservation1 and abundance of plenty to be supplanted by limited and decreasing government subsistence and supplies4 ,under these circumstances it is not in human nature not to be discontented and restless1 even turbulent and violent4 7,comr41 #bh47 ,it took our own ,aryan ancestors untold centuries to develop from savagery into civilization4 ,was it reasonable to expect that the ,sioux could do the same in fourteen years8 ,the white population in the ,black hills had rapidly increased1 and it had become desirable to open communication between eastern and western ,dakota4 ,to accomplish this1 it was proposed to cut out the heart of the ,sioux reservation1 and in #ahhb1 only six years after the ,black hills had been seized1 the ,sioux were called on to surrender more territory4 ,a commission was sent out to treat with them1 but the price offered--only about #h cents per acre--was so absurdly small1 and the methods used so palpably unjust1 that friends of the ,indians interposed and succeeded in defeating the measure in ,congress4 ,another agreement was prepared1 but experience had made the ,indians suspicious1 and it was not until a third commission went out1 under the chairmanship of ,general ,crook1 known to the ,indians as a brave soldier and an honorable man1 that the ,sioux consented to treat4 7,welsh1 #a47 ,the result1 after much effort on the part of the commission and determined opposition by the conservatives1 was another agreement1 in #ahhi1 by which the ,sioux surrendered one-half 7about #aa1jjj1jjj acres7 of their remaining territory1 and the great reservation was cut up into five smaller ones1 the northern and southern reservations being separated by a strip #fj miles wide4 ,then came a swift accumulation of miseries4 ,dakota is an arid country with thin soil and short seasons4 ,although well adapted to grazing it is not suited to agriculture1 as is sufficiently proven by the fact that the white settlers in that and the adjoining state of ,nebraska have several times been obliged to call for state or federal assistance on account of failure of crops4 ,to wild ,indians hardly in from the warpath the problem was much more serious4 ,as ,general ,miles points out in his official report1 thousands of white settlers after years of successive failures had given up the struggle and left the country1 but the ,indians1 confined to reservations1 were unable to emigrate1 and were also as a rule unable to find employment1 as the whites might1 by which they could earn a subsistence4 ,the buffalo was gone4 ,they must depend on their cattle1 their crops1 and the government rations issued in return for the lands they had surrendered4 ,if these failed1 they must starve4 ,the highest official authorities concur in the statement that all of these did fail1 and that the ,indians were driven to outbreak by starvation4 7,see appendix to this chapter47 ,in #ahhh their cattle had been diminished by disease4 ,in #ahhi their crops were a failure1 owing largely to the fact that the ,indians had been called into the agency in the middle of the farming season and kept there to treat with the commission1 going back afterward to find their fields trampled and torn up by stock during their absence4 ,then followed epidemics of measles1 grippe1 and whooping cough1 in rapid succession and with terribly fatal results4 ,anyone who understands the ,indian character needs not the testimony of witnesses to know the mental effect thus produced4 ,sullenness and gloom1 amounting almost to despair1 settled down on the ,sioux1 especially among the wilder portion4 8,the people said their children were all dying from the face of the earth1 and they might as well be killed at once40 ,then came another entire failure of crops in #ahij1 and an unexpected reduction of rations1 and the ,indians were brought face to face with starvation4 ,they had been expressly and repeatedly told by the commission that their rations would not be affected by their signing the treaty1 but immediately on the consummation of the agreement ,congress cut down their beef rations by #b1jjj1jjj pounds at ,rosebud1 #a1jjj1jjj at ,pine ,ridge1 and in less proportion at other agencies4 ,earnest protest against this reduction was made by the commission which had negotiated the treaty1 by ,commissioner ,morgan1 and by ,general ,miles1 but still ,congress failed to remedy the matter until the ,sioux had actually been driven to rebellion4 ,as ,commissioner ,morgan states1 8,it was not until ,january1 #ahia1 after the troubles1 that an appropriation of #ajj1jjj was made by ,congress for additional beef for the ,sioux40 ,the protest of the commission1 a full year before the outbreak1 as quoted by ,commissioner ,morgan 7see page #hbi71 is strong and positive on this point4 ,commissioner ,morgan1 while claiming that the ,sioux had before been receiving more rations than they were justly entitled to according to their census number1 and denying that the reduction was such as to cause even extreme suffering1 yet states that the reduction was especially unwise at this juncture1 as it was in direct violation of the promises made to the ,indians1 and would be used as an argument by those opposed to the treaty to show that the government cared nothing for the ,indians after it had obtained their lands4 ,it is quite possible that the former number of rations was greater than the actual number of persons1 as it is always a difficult matter to count roving ,indians1 and the difficulties were greater when the old census was made4 ,the census is taken at long intervals and the tendency is nearly always toward a decrease4 ,furthermore1 it has usually been the policy with agents to hold their ,indians quiet by keeping them as well fed as possible4 ,on the other hand1 it must be remembered that the issue is based on the weight of the cattle as delivered at the agency in the fall1 and that months of exposure to a ,dakota winter will reduce this weight by several hundred pounds to the animal4 ,the official investigation by ,captain ,hurst at ,cheyenne ,river agency shows conclusively that the essential food items of meat1 flour1 and coffee were far below the amount stipulated by the treaty4 7,see page #hcg47 ,in regard to the effect of this food deficiency ,bishop ,hare says3 8,the people were often hungry and1 the physicians in many cases said1 died1 when taken sick1 not so much from disease as for want of food40 ,general ,miles says3 8,the fact that they had not received sufficient food is admitted by the agents and the officers of the government who have had opportunities of knowing10 and in another place he states that in spite of crop failures and other difficulties1 after the sale of the reservation 8instead of an increase1 or even a reasonable supply for their support1 they have been compelled to live on half and two-thirds rations and received nothing for the surrender of their lands40 ,the testimony from every agency is all to the same effect4 ,there were other causes of dissatisfaction1 some local and others general and chronic1 which need not be detailed here4 ,some of these are treated in the documents appended to this chapter4 ,prominent among them were the failure of ,congress to make payment of the money due the ,sioux for the lands recently ceded1 or to have the new lines surveyed promptly so that the ,indians might know what was still theirs and select their allotments accordingly2 failure to reimburse the friendly ,indians for horses confiscated fourteen years before2 the tardy arrival of annuities1 consisting largely of winter clothing1 which according to the treaty were due by the #ast of ,august1 but which seldom arrived until the middle of winter2 the sweeping and frequent changes of agency employees from the agent down1 preventing anything like a systematic working out of any consistent policy1 and almost always operating against the good of the service1 especially at ,pine ,ridge1 where so brave and efficient a man as ,mc,gillycuddy was followed by such a one as ,royer--and1 finally1 the ,ghost dance4 ,the ,ghost dance itself1 in the form which it assumed among the ,sioux1 was only a symptom and expression of the real causes of dissatisfaction1 and with such a man as ,mc,gillycuddy or ,mc,laughlin in charge at ,pine ,ridge there would have been no outbreak1 in spite of broken promises and starvation1 and the ,indians could have been controlled until ,congress had afforded relief4 ,that it was not the cause of the outbreak is sufficiently proved by the fact that there was no serious trouble1 excepting on the occasion of the attempt to arrest ,sitting ,bull1 on any other of the ,sioux reservations1 and none at all among any of the other ,ghost-dancing tribes from the ,missouri to the ,sierras1 although the doctrine and the dance were held by nearly every tribe within that area and are still held by the more important4 ,among the ,paiute1 where the doctrine originated and the messiah has his home1 there was never the slightest trouble4 ,it is significant that ,commissioner ,morgan in his official statement of the causes of the outbreak places the 8messiah craze0 eleventh in a list of twelve1 the twelfth being the alarm created by the appearance of troops4 ,the ,sioux outbreak of #ahij was due entirely to local grievances1 recent or long standing4 ,the remedy and preventive for similar trouble in the future is sufficiently indicated in the appended statements of competent authorities4 ,,appendix--,,causes ,,of ,,the ,,outbreak ,,commissioner ,,morgan',s ,,statement ,from the ,report of the ,commissioner of ,indian ,affairs for #ahia1 ,vol4 ,i1 #acb-ace4 ,in stating the events which led to this outbreak among the ,sioux1 the endeavor too often has been merely to find some opportunity for locating blame4 ,the causes are complex1 and many are obscure and remote4 ,among them may be named the following3 ,first4 ,a feeling of unrest and apprehension in the mind of the ,indians has naturally grown out of the rapid advance in civilization and the great changes which this advance has necessitated in their habits and mode of life4 ,second4 ,prior to the agreement of #ahgf buffalo and deer were the main support of the ,sioux4 ,food1 tents1 bedding were the direct outcome of hunting1 and1 with furs and pelts as articles of barter or exchange1 it was easy for the ,sioux to procure whatever constituted for them the necessaries1 the comforts1 or even the luxuries of life4 ,within eight years from the agreement of #ahgf the buffalo had gone1 and the ,sioux had left to them alkali land and government rations4 ,it is hard to overestimate the magnitude of the calamity1 as they viewed it1 which happened to these people by the sudden disappearance of the buffalo and the large diminution in the numbers of deer and other wild animals4 ,suddenly1 almost without warning1 they were expected at once and without previous training to settle down to the pursuits of agriculture in a land largely unfitted for such use4 ,the freedom of the chase was to be exchanged for the idleness of the camp4 ,the boundless range was to be abandoned for the circumscribed reservation1 and abundance of plenty to be supplanted by limited and decreasing government subsistence and supplies4 ,under these circumstances it is not in human nature not to be discontented and restless1 even turbulent and violent4 ,third4 ,during a long series of years1 treaties1 agreements1 cessions of land and privileges1 and removals of bands and agencies have kept many of the ,sioux1 particularly those at ,pine ,ridge and ,rosebud1 in an unsettled condition1 especially as some of the promises made them were fulfilled tardily or not at all4 7,a brief history of negotiations with the ,sioux was given in my letter of ,december #bd1 #ahij1 to the ,department1 which will be found in the appendix1 page #ahb47 ,fourth4 ,the very large reduction of the great ,sioux reservation1 brought about by the ,sioux commission through the consent of the large majority of the adult males1 was bitterly opposed by a large1 influential minority4 ,for various reasons1 they regarded the cession as unwise1 and did all in their power to prevent its consummation1 and afterwards were constant in their expressions of dissatisfaction and in their endeavors to awaken a like feeling in the minds of those who signed the agreement4 ,fifth4 ,there was diminution and partial failure of the crops for #ahhi1 by reason of their neglect by the ,indians1 who were congregated in large numbers at the council with the ,sioux commission1 and a further diminution of ordinary crops by the drought of #ahij4 ,also1 in #ahhh1 the disease of black leg appeared among the cattle of the ,indians4 ,sixth4 ,at this time1 by delayed and reduced appropriations1 the ,sioux rations were temporarily cut down4 ,rations were not diminished to such an extent as to bring the ,indians to starvation or even extreme suffering1 as has been often reported2 but short rations came just after the ,sioux commission had negotiated the agreement for the cession of lands1 and1 as a condition of securing the signatures of the majority1 had assured the ,indians that their rations would be continued unchanged4 ,to this matter the ,sioux commission called special attention in their report dated ,december #bd1 #ahhi1 as follows3 8,during our conference at the different agencies we were repeatedly asked whether the acceptance or rejection of the act of ,congress would influence the action of the government with reference to their rations1 and in every instance the ,indians were assured that subsistence was furnished in accordance with former treaties1 and that signing would not affect their rations1 and that they would continue to receive them as provided in former treaties4 ,without our assurances to this effect it would have been impossible to have secured their consent to the cession of their lands4 ,since our visit to the agencies it appears that large reductions have been made in the amounts of beef furnished for issues1 amounting at ,rosebud to #b1jjj1jjj pounds and at ,pine ,ridge to #a1jjj1jjj pounds1 and lesser amounts at the other agencies4 ,this action of the ,department1 following immediately after the successful issue of our negotiations1 can not fail to have an injurious effect4 ,it will be impossible to convince the ,indians that the reduction is not due to the fact that the government1 having obtained their land1 has less concern in looking after their material interests than before4 ,it will be looked upon as a breach of faith and especially as a violation of the express statements of the commissioners4 ,already this action is being used by the ,indians opposed to the bill1 notably at ,pine ,ridge1 as an argument in support of the wisdom of their opposition40 ,in forwarding this report to ,congress the ,department called special attention to the above-quoted statements of the commission and said3 8,the commission further remarks that as to the quality of the rations furnished there seems to be no just cause for complaint1 but that it was particularly to be avoided that there should be any diminution of the rations promised under the former treaties at this time1 as the ,indians would attribute it to their assent to the bill4 ,such diminution certainly should not be allowed1 as the government is bound in good faith to carry into effect the former treaties where not directly and positively affected by the act1 and if under the provisions of the treaty itself the ration is at any time reduced1 the commissioners recommend that the ,indians should be notified before spring opens1 so that crops may be cultivated4 ,it is desirable that the recent reduction made should be restored1 as it is now impossible to convince the ,indians that it was not due to the fact that the government1 having obtained their lands1 had less concern in looking after their material interests40 ,notwithstanding this plea of the commission and of the ,department1 the appropriation made for the subsistence and civilization of the ,sioux for #ahij was only #iej1jjj1 or #ej1jjj less than the amount estimated and appropriated for #ahhh and #ahhi1 and the appropriation not having been made until ,august #ai1 rations had to be temporarily purchased and issued in limited quantities pending arrival of new supplies to be secured from that appropriation4 ,it was not until ,january1 #ahia1 after the troubles1 that an appropriation of #ajj1jjj was made by ,congress for additional beef for the ,sioux4 ,seventh4 ,other promises made by the ,sioux commission and the agreement were not promptly fulfilled2 among them were increase of appropriations for education1 for which this office had asked an appropriation of #aej1jjj2 the payment of #bjj1jjj in compensation for ponies taken from the ,sioux in #ahgf and #ahgg2 and the reimbursement of the ,crow ,creek ,indians for a reduction made in their per capita allowance of land1 as compared with the amount allowed other ,sioux1 which called for an appropriation of #ahg1jci4 ,the fulfillment of all these promises except the last named was contained in the act of ,january #ai1 #ahia4 ,eighth4 ,in #ahhi and #ahij epidemics of la grippe1 measles1 and whooping cough1 followed by many deaths1 added to the gloom and misfortune which seemed to surround the ,indians4 ,ninth4 ,the wording of the agreement changed the boundary line between the ,rosebud and ,pine ,ridge diminished reservations and necessitated a removal of a portion of the ,rosebud ,indians from the lands which1 by the agreement1 were included in the ,pine ,ridge reservation to lands offered them in lieu thereof upon the diminished ,rosebud reserve4 ,this1 although involving no great hardship to any considerable number1 added to the discontent4 ,tenth4 ,some of the ,indians were greatly opposed to the census which ,congress ordered should be taken4 ,the census at ,rosebud1 as reported by ,special ,agent ,lea and confirmed by a special census taken by ,agent ,wright1 revealed the somewhat startling fact that rations had been issued to ,indians very largely in excess of the number actually present1 and this diminution of numbers as shown by the census necessitated a diminution of the rations1 which was based1 of course1 upon the census4 ,eleventh4 ,the ,messiah craze1 which fostered the belief that 8ghost shirts0 would be invulnerable to bullets1 and that the supremacy of the ,indian race was assured1 added to discontent the fervor of fanaticism and brought those who accepted the new faith into the attitude of sullen defiance1 but defensive rather than aggressive4 ,twelfth4 ,the sudden appearance of military upon their reservation gave rise to the wildest rumors among the ,indians of danger and disaster1 which were eagerly circulated by disaffected ,indians and corroborated by exaggerated accounts in the newspapers1 and these and other influences connected with and inseparable from military movements frightened many ,indians away from their agencies into the bad lands and largely intensified whatever spirit of opposition to the government existed4 ,,ex-,,agent ,mc,g,i,l,l,y,c,u,d,d,y',s ,,statement ,letter of ,dr ,v4 ,t4 ,mc,gillycuddy1 formerly agent at ,pine ,ridge1 written in reply to inquiry from ,general ,l4 ,w4 ,colby1 commanding ,nebraska state troops during the outbreak1 and dated ,january #ae1 #ahia4 ,from article on 8,the ,sioux ,indian ,war of #ahij-ia10 by ,general ,l4 ,w4 ,colby1 in ,transactions and ,reports of the ,nebraska ,state ,historical ,society1 ,,iii1 #ahib1 pages #agf-ahj4 ,sir3 ,in answer to your inquiry of a recent date1 ,i would state that in my opinion to no one cause can be attributed the recent so-called outbreak on the part of the ,sioux1 but rather to a combination of causes gradually cumulative in their effect and dating back through many years--in fact to the inauguration of our practically demonstrated faulty ,indian policy4 ,there can be no question but that many of the treaties1 agreements1 or solemn promises made by our government with these ,indians have been broken4 ,many of them have been kept by us technically1 but as far as the ,indian is concerned have been misunderstood by him through a lack of proper explanation at time of signing1 and hence considered by him as broken4 ,it must also be remembered that in all of the treaties made by the government with the ,indians1 a large portion of them have not agreed to or signed the same4 ,noticeably was this so in the agreement secured by us with them the summer before last1 by which we secured one-half of the remainder of the ,sioux reserve1 amounting to about #af1jjj square miles4 ,this agreement barely carried with the ,sioux nation as a whole1 but did not carry at ,pine ,ridge or ,rosebud1 where the strong majority were against it2 and it must be noted that wherever there was the strongest opposition manifested to the recent treaty1 there1 during the present trouble1 have been found the elements opposed to the government4 ,the ,sioux nation1 which at one time1 with the confederated bands of ,cheyennes and ,arapahos1 controlled a region of country bounded on the north by the ,yellowstone1 on the south by the ,arkansas1 and reaching from the ,missouri river to the ,rocky mountains1 has seen this large domain1 under the various treaties1 dwindle down to their now limited reserve of less than #af1jjj square miles1 and with the land has disappeared the buffalo and other game4 ,the memory of this1 chargeable by them to the white man1 necessarily irritates them4 ,there is back of all this the natural race antagonism which our dealings with the aborigine in connection with the inevitable onward march of civilization has in no degree lessened4 ,it has been our experience1 and the experience of other nations1 that defeat in war is soon1 not sooner or later1 forgotten by the coming generation1 and as a result we have a tendency to a constant recurrence of outbreak on the part of the weaker race4 ,it is now sixteen years since our last war with the ,sioux in #ahgf--;a time when our present ,sioux warriors were mostly children1 and therefore have no memory of having felt the power of the government4 ,it is but natural that these young warriors1 lacking in experience1 should require but little incentive to induce them to test the bravery of the white man on the war path1 where the traditions of his people teach him is the only path to glory and a chosen seat in the 8happy hunting grounds40 ,for these reasons every precaution should be adopted by the government to guard against trouble with its disastrous results4 ,have such precautions been adopted8 ,investigation of the present trouble does not so indicate4 ,sitting ,bull and other irreconcilable relics of the campaign of #ahgf were allowed to remain among their people and foment discord4 ,the staple article of food at ,pine ,ridge and some of the other agencies had been cut down below the subsisting point1 noticeably the beef at ,pine ,ridge1 which from an annual treaty allowance of #f1bej1jjj pounds gross was cut down to #d1jjj1jjj pounds4 ,the contract on that beef was violated1 insomuch as that contract called for northern ranch beef1 for which was substituted through beef from ,texas1 with an unparalleled resulting shrinkage in winter1 so that the ,indians did not actually receive half ration of this food in winter--the very time the largest allowance of food is required4 ,by the fortunes of political war1 weak agents were placed in charge of some of the agencies at the very time that trouble was known to be brewing4 ,noticeably was this so at ,pine ,ridge1 where a notoriously weak and unfit man was placed in charge4 ,his flight1 abandonment of his agency1 and his call for troops have1 with the horrible results of the same1 become facts in history4 ,now1 as for facts in connection with ,pine ,ridge1 which agency has unfortunately become the theater of the present 8war10 was there necessity for troops8 ,my past experience with those ,indians does not so indicate4 ,for seven long years1 from #ahgi to #ahhf1 ,i1 as agent1 managed this agency without the presence of a soldier on the reservation1 and none nearer than #fj miles1 and in those times the ,indians were naturally much wilder than they are to-day4 ,to be sure1 during the seven years we occasionally had exciting times1 when the only thing lacking to cause an outbreak was the calling for troops by the agent and the presence of the same4 ,as a matter of fact1 however1 no matter how much disturbed affairs were1 no matter how imminent an outbreak1 the progressive chiefs1 with their following1 came to the front enough in the majority1 with the fifty ,indian policemen1 to at once crush out all attempts at rebellion against the authority of the agent and the government4 ,why was this8 ,because in those times we believed in placing confidence in the ,indians2 in establishing1 as far as possible1 a home-rule government on the reservation4 ,we established local courts1 presided over by the ,indians1 with ,indian juries2 in fact1 we believed in having the ,indians assist in working out their own salvation4 ,we courted and secured the friendship and support of the progressive and orderly element1 as against the mob element4 ,whether the system thus inaugurated was practicable1 was successful1 comparison with recent events will decide4 ,when my ,democratic successor took charge in #ahhf1 he deemed it necessary to make general changes in the system at ,pine ,ridge1 i4 e41 a ,republican system4 ,all white men1 half-breeds1 or ,indians who had sustained the agent under the former administration were classed as ,republicans and had to go4 ,the progressive chiefs1 such as ,young ,man ,afraid1 ,little ,wound1 and ,white ,bird1 were ignored1 and the backing of the element of order and progress was alienated from the agent and the government1 and in the place of this strong backing that had maintained order for seven years was substituted ,red ,cloud and other nonprogressive chiefs1 sustainers of the ancient tribal system4 ,if my successor had been other than an amateur1 or had had any knowledge or experience in the inside ,indian politics of an ,indian tribe1 he would have known that if the element he was endeavoring to relegate to the rear had not been the balance of power1 ,i could not for seven years have held out against the mob element which he now sought to put in power4 ,in other words1 he unwittingly threw the balance of power at ,pine ,ridge against the government1 as he later on discovered to his cost4 ,when still later he endeavored to maintain order and suppress the ghost dance1 the attempt resulted in a most dismal failure4 ,the ,democratic agent was succeeded in ,october last by the recently removed ,republican agent1 a gentleman totally ignorant of ,indians and their peculiarities2 a gentleman with not a qualification in his make-up calculated to fit him for the position of agent at one of the largest and most difficult agencies in the service to manage2 a man selected solely as a reward for political services4 ,he might possibly have been an average success as an ,indian agent at a small1 well-regulated agency4 ,he endeavored to strengthen up matters1 but the chiefs and leaders who could have assisted him in so doing had been alienated by the former agent4 ,they virtually said among themselves1 8,we1 after incurring the enmity of the bad element among our people by sustaining the government1 have been ignored and ill-treated by that government1 hence this is not our affair40 ,being ignorant of the situation1 he had no one to depend on4 ,in his first clash with the mob element he discovered that the ,pine ,ridge police1 formerly the finest in the service1 were lacking in discipline and courage1 and1 not being well supplied with those necessary qualities himself1 he took the bluff of a mob for a declaration of war1 abandoned his agency1 returned with troops--and you see the result4 ,as for the ghost dance1 too much attention has been paid to it4 ,it was only the symptom or surface indication of deep-rooted1 long-existing difficulty2 as well treat the eruption of smallpox as the disease and ignore the constitutional disease4 ,as regards disarming the ,sioux1 however desirable it may appear1 ,i consider it neither advisable nor practicable4 ,i fear that it will result as the theoretical enforcement of prohibition in ,kansas1 ,iowa1 and ,dakota2 you will succeed in disarming the friendly ,indians1 because you can1 and you will not so succeed with the mob element1 because you can not4 ,if ,i were again to be an ,indian agent and had my choice1 ,i would take charge of #aj1jjj armed ,sioux in preference to a like number of disarmed ones2 and1 furthermore1 agree to handle that number1 or the whole ,sioux nation1 without a white soldier4 ,respectfully1 etc41 ,v4 ,t4 ,mc,gillycuddy4 ,p4,s4--,i neglected to state that up to date there has been neither a ,sioux outbreak nor war4 ,no citizen in ,nebraska or ,dakota has been killed1 molested1 or can show the scratch of a pin1 and no property has been destroyed off the reservation4 ,,statement ,,of ,,general ,,miles ,from the ,report of the ,secretary of ,war for #ahia1 ,vol4 ,i1 pp4 #acc1 #acd1 and #adi4 ,he enumerates specific causes of complaint at each of the principal ,sioux agencies1 all of which causes may be summarized as hunger and unfulfilled promises4 ,cause of ,indian dissatisfaction4--,the causes that led to the serious disturbance of the peace in the northwest last autumn and winter were so remarkable that an explanation of them is necessary in order to comprehend the seriousness of the situation4 ,the ,indians assuming the most threatening attitude of hostility were the ,cheyennes and ,sioux4 ,their condition may be stated as follows3 ,for several years following their subjugation in #ahgg1 #ahgh1 and #ahgi the most dangerous element of the ,cheyennes and the ,sioux were under military control4 ,many of them were disarmed and dismounted2 their war ponies were sold and the proceeds returned to them in domestic stock1 farming utensils1 wagons1 etc4 ,many of the ,cheyennes1 under the charge of military officers1 were located on land in accordance with the laws of ,congress1 but after they were turned over to civil agents and the vast herds of buffalo and large game had been destroyed their supplies were insufficient1 and they were forced to kill cattle belonging to white people to sustain life4 ,the fact that they had not received sufficient food is admitted by the agents and the officers of the government who have had opportunities of knowing4 ,the majority of the ,sioux were under the charge of civil agents1 frequently changed and often inexperienced4 ,many of the tribes became rearmed and remounted4 ,they claimed that the government had not fulfilled its treaties and had failed to make large enough appropriations for their support2 that they had suffered for want of food1 and the evidence of this is beyond question and sufficient to satisfy any unprejudiced intelligent mind4 ,the statements of officers1 inspectors1 both of the military and the ,interior departments1 of agents1 of missionaries1 and civilians familiar with their condition1 leave no room for reasonable doubt that this was one of the principal causes4 ,while statements may be made as to the amount of money that has been expended by the government to feed the different tribes1 the manner of distributing those appropriations will furnish one reason for the deficit4 ,the unfortunate failure of the crops in the plains country during the years of #ahhi and #ahij added to the distress and suffering of the ,indians1 and it was possible for them to raise but very little from the ground for self-support2 in fact1 white settlers have been most unfortunate1 and their losses have been serious and universal throughout a large section of that country4 ,they have struggled on from year to year2 occasionally they would raise good crops1 which they were compelled to sell at low prices1 while in the season of drought their labor was almost entirely lost4 ,so serious have been their misfortunes that thousands have left that country within the last few years1 passing over the mountains to the ,pacific slope or returning to the east of the ,missouri or the ,mississippi4 ,the ,indians1 however1 could not migrate from one part of the ,united ,states to another2 neither could they obtain employment as readily as white people1 either upon or beyond the ,indian reservations4 ,they must remain in comparative idleness and accept the results of the drought--an insufficient supply of food4 ,this created a feeling of discontent even among the loyal and well disposed and added to the feeling of hostility of the element opposed to every process of civilization4 ,reports forwarded by ,brigadier-,general ,ruger1 commanding ,department of ,dakota1 contained the following3 ,the commanding officer at ,fort ,yates1 ,north ,dakota1 under date of ,december #g1 #ahij1 at the time the ,messiah delusion was approaching a climax1 says1 in reference to the disaffection of the ,sioux ,indians at ,standing ,rock agency1 that it is due to the following causes3 7#a7 ,failure of the government to establish an equitable southern boundary of the ,standing ,rock agency reservation4 7#b7 ,failure of the government to expend a just proportion of the money received from the ,chicago1 ,milwaukee and ,st4 ,paul railroad company1 for right of way privileges1 for the benefit of the ,indians of said agency4 ,official notice was received ,october #ah1 #ahha1 by the ,indian agent at the ,standing ,rock agency1 that the said railroad company had paid the government under its agreement with the ,sioux ,indians1 for right of way privileges1 the sum of #ac1iaa4 ,what additional payments1 if any1 have been made by the said railroad company1 and what payments have been made by the ,dakota ,central railroad company1 the records of the agency do not show4 ,in #ahhc1 and again in #ahhe1 the agent1 upon complaints made by the ,indians1 wrote to the ,commissioner of ,indian ,affairs1 making certain recommendations as regards the expenditure of the money received from the said railroad company1 but was in each instance informed that until ,congress took action with respect to the funds referred to nothing could be done4 ,no portion of the money had been expended up to that time 7,december1 #ahij7 for the benefit of the ,indians of the agency1 and frequent complaints had been made to the agent by the ,indians because they had received no benefits from their concessions to the said railroad companies4 7#c7 ,failure of the government to issue the certificates of title to allotments1 as required by article #f of the treaty of #ahfh4 7#d7 ,failure of the government to provide the full allowance of seeds and agricultural implements to ,indians engaged in farming1 as required in article #h1 treaty of #ahfh4 7#e7 ,failure of the government to issue to such ,indians the full number of cows and oxen provided in article #aj1 treaty of #ahgf4 7#g7 ,failure of the government to issue to the ,indians the full ration stipulated in article #e1 treaty of #ahgf4 7,for the fiscal year beginning ,july #a1 #ahij1 the following shortages in the rations were found to exist3 #dhe1bge pounds of beef gross1 #gfa1bab pounds of corn1 #aa1icg pounds of coffee1 #bha1gab pounds of flour1 #bf1bcd pounds of sugar1 and #ci1heb pounds of beans4 ,although the obligations of the government extend no further than furnishing so much of the ration prescribed in article #e as may be necessary for the support of the ,indians1 it would seem that1 owing to the almost total failure of crops upon the ,standing ,rock reservation for the past four years1 and the absence of game1 the necessity for the issue of the full ration to the ,indians here was never greater than at the present time--,december1 #ahij47 7#h7 ,failure of the government to issue to the ,indians the full amount of annuity supplies to which they were entitled under the provisions of article #aj1 treaty of #ahfh4 7#i7 ,failure of the government to have the clothing and other annuity supplies ready for issue on the first day of ,august of each year4 ,such supplies have not been ready for issue to the ,indians1 as a rule1 until the winter season is well advanced4 7,after careful examination at this agency1 the commanding officer is convinced that not more than two-thirds of the supplies provided in article #aj have been issued there1 and the government has never complied with that provision of article #aj which requires the supplies enumerated in paragraphs #b1 #c1 and #d of said article to be delivered on or before the first day of ,august of each year4 ,such supplies for the present fiscal year1 beginning ,july #a1 #ahij1 had not yet reached 7,december1 #ahij7 the nearest railway station1 about #fj miles distant1 from which point they must1 at this season of the year1 be freighted to this agency in wagons4 ,it is now certain that the winter will be well advanced before the ,indians at this agency receive their annual allowance of clothing and other annuity supplies47 7#aj7 ,failure of the government to appropriate money for the payment of the ,indians for the ponies taken from them1 by the authority of the government1 in #ahgf4 ,in conclusion1 the commanding officer says3 8,it1 however1 appears from the foregoing1 that the government has failed to fulfill its obligations1 and in order to render the ,indians law-abiding1 peaceful1 contented1 and prosperous it is strongly recommended that the treaties be promptly and fully carried out1 and that the promises made by the commission in #ahhi be faithfully kept40 ,the reports from ,pine ,ridge1 ,rosebud1 ,cheyenne ,river1 and ,yankton agencies are of similar tenor4 ,following are two telegrams sent from the field by ,general ,miles at the beginning of the trouble4 ,rapid ,city1 ,south ,dakota1 ,december #ai1 #ahij4 ,senator ,dawes1 ,washington1 ,district of ,columbia3 ,you may be assured of the following facts that can not be gainsaid3 ,first4 ,the forcing process of attempting to make large bodies of ,indians self-sustaining when the government was cutting down their rations and their crops almost a failure1 is one cause of the difficulty4 ,second4 ,while the ,indians were urged and almost forced to sign a treaty presented to them by the commission authorized by ,congress1 in which they gave up a valuable portion of their reservation which is now occupied by white people1 the government has failed to fulfill its part of the compact1 and instead of an increase or even a reasonable supply for their support1 they have been compelled to live on half and two-thirds rations1 and received nothing for the surrender of their lands1 neither has the government given any positive assurance that they intend to do any differently with them in the future4 ,congress has been in session several weeks and could1 if it were disposed1 in a few hours confirm the treaties that its commissioners have made with these ,indians and appropriate the necessary funds for its fulfillment1 and thereby give an earnest of their good faith or intention to fulfill their part of the compact4 ,such action1 in my judgment1 is essential to restore confidence with the ,indians and give peace and protection to the settlements4 ,if this be done1 and the ,president authorized to place the turbulent and dangerous tribes of ,indians under the control of the military1 ,congress need not enter into details1 but can safely trust the military authorities to subjugate and govern1 and in the near future make self-sustaining1 any or all of the ,indian tribes of this country4 ,rapid ,city1 ,south ,dakota1 ,december #ai1 #ahij4 ,general ,john ,m4 ,schofield1 ,commanding the ,army1 ,washington1 ,district of ,columbia3 ,replying to your long telegram1 one point is of vital importance--the difficult ,indian problem can not be solved permanently at this end of the line4 ,it requires the fulfillment by ,congress of the treaty obligations which the ,indians were entreated and coerced into signing4 ,they signed away a valuable portion of their reservation1 and it is now occupied by white people1 for which they have received nothing4 ,they understood that ample provision would be made for their support2 instead1 their supplies have been reduced1 and much of the time they have been living on half and two-thirds rations4 ,their crops1 as well as the crops of the white people1 for two years have been almost a total failure4 ,the disaffection is widespread1 especially among the ,sioux1 while the ,cheyennes have been on the verge of starvation and were forced to commit depredations to sustain life4 ,these facts are beyond question1 and the evidence is positive and sustained by thousands of witnesses4 ,serious difficulty has been gathering for years4 ,congress has been in session several weeks and could in a single hour confirm the treaties and appropriate the necessary funds for their fulfillment1 which their commissioners and the highest officials of the government have guaranteed to these people1 and unless the officers of the army can give some positive assurance that the government intends to act in good faith with these people1 the loyal element will be diminished and the hostile element increased4 ,if the government will give some positive assurance that it will fulfill its part of the understanding with these #bj1jjj ,sioux ,indians1 they can safely trust the military authorities to subjugate1 control1 and govern these turbulent people1 and ,i hope that you will ask the ,secretary of ,war and the ,chief ,executive to bring this matter directly to the attention of ,congress4 ,,report ,,of ,,captain ,,hurst 7,a4 ,g4 ,o4 ,doc4 #fbff--ahia47 ,fort ,bennett1 ,south ,dakota1 ,january #i1 #ahia4 ,assistant ,adjutant-,general1 ,department of ,dakota1 ,saint ,paul1 ,minnesota4 ,sir3 ,in compliance with instructions of the department commander--copy attached marked ,a--,i have the honor to submit the following report as the result of my investigations into the matters referred to therein4 ,i have been at this post continuously since ,august #f1 #ahhg1 and inspector of ,indian supplies at the ,cheyenne ,river ,indian agency1 located here1 during that period1 and am at the present time4 ,the ,indians of this agency have a standing list of grievances which they present at every opportunity1 and talk about in council when they assemble at every monthly ration issue4 ,the ,indians most persistent in recounting and proclaiming their grievances are those least willing to help in bettering their condition1 and who are opposed to any change or improvement of their old habits and customs1 and oppose all progress4 ,of this class ,i cite ,big ,foot's band of irreconcilables--who have now ceased to complain--and those in accord with them4 ,except in the matter of short rations1 the story of their wrongs needs no attention4 ,it commences with a recital of the wrong done them by the white race sharing the earth with them4 ,the other class1 comprising a large majority of ,indians of the reservation1 have accepted the situation forced upon them1 and have been for years bravely struggling in the effort to reconcile themselves to the ways of civilization and moral progress1 with a gratifying degree of success4 ,it is this class whose complaints and grievances demand considerate attention4 ,they complain in true ,indian style that they only have kept faith in all treaties made with them1 and that somehow the treaties when they appeared in print were not in many respects the treaties which they signed4 ,they complain principally-- 7#a7 ,that the boundaries of the reservation in the treaty of #ahgg are not what they agreed to and thought they were signing on the paper1 and they especially emphasize the point that the line of the western boundary should be a straight line at the ,black ,hills1 instead of as it appears on the maps4 7#b7 ,that they have never received full recompense for the ponies taken from them in #ahgf4 7#c7 ,that the game has been destroyed and driven out of the country by the white people4 7#d7 ,that their children are taken from them to eastern schools and kept for years1 instead of being educated among them4 7#e7 ,that when these eastern graduates return to them with civilized habits1 education1 and trades1 there is no provision made on the reservation for their employment and improvement to the benefit of themselves and their people4 7#f7 ,that the agents and employees sent out to them have not all been 8good men0 and considerate of their 7the ,indians'7 interests and welfare4 7#g7 ,that the issue of their annuity goods is delayed so late in the winter as to cause them much suffering4 7#h7 ,that they are expected to plow the land and raise grain when the climate will not permit them to reap a crop4 ,they think cattle should be issued to them for breeding purposes instead of farming implements for useless labor4 7#i7 ,that the rations issued to them are insufficient in quantity and frequently 7beef and flour7 very poor in quality4 ,complaints #b1 #c1 #d1 #e1 #g1 #h1 and #i are all well founded and justified by the facts in each case1 ,no4 #i especially so1 and this through no fault or negligence of the agent4 ,the agent makes his annual estimate for sustenance in kind for the number of people borne on his rolls1 based on the stipulated ration in treaty of #ahgg4 ,this estimate is modified or cut down in the ,indian ,commissioner's office to meet the requirements of a limited or reduced ,congressional appropriation1 and when it returns to the agent's hands approved1 he finds that he has just so many pounds of beef and flour1 etc1 placed to his credit for the year1 without regard to whether they constitute the full number of treaty rations or not4 ,there is no allowance given him for loss by shrinkage1 wastage1 or other unavoidable loss1 and with the very best efforts and care in the distribution throughout the year of this usually reduced allowance there can not be issued to each ,indian his treaty ration nor enough to properly sustain life4 ,as a general thing the ,indians of this reservation have been compelled to purchase food according to their means1 between ration issues4 ,those having no means of purchase have suffered4 ,the half pound of flour called for by the treaty ration could not be issued in full1 and the half pound of corn required has never been issued nor anything in lieu of it4 ,in the item of beef but #a pound was issued instead of the pound and a half called for in the treaty1 and during the early spring months1 when the cattle on the range are thin and poor1 the pound of beef issued to the ,indian is but a fraction of the pound issued to him on the agent's returns1 and1 under the system of purchase in practice until the present fiscal year1 must necessarily be so4 ,the agent's purchase of the beef supply on the hoof for the year1 under contract1 is closed in the month of ,november1 from which time he has to herd them the balance of the year as best he can4 ,he is responsible for the weight they show on the scales when fat and in prime condition1 so that a steer weighing #a1bjj pounds in the fall must represent #a1bjj pounds in ,april1 while in fact it may be but skin1 horns1 and bones1 and weigh scarcely #fjj pounds1 while he has done his best to care for them during the severity of a ,dakota winter4 ,the ,indians do not understand why they should be made to suffer all this shrinkage and loss1 and it is a useless and humiliating attempt to explain4 ,the agent is not to blame4 ,the department of ,indian affairs can do only the best it can with a limited and tardy appropriation4 ,the remedy in the matter of food supply seems to be3 ,a sufficient and earlier appropriation of funds4 ,all contracts for the beef supply should call for delivery when required by the agent4 ,the agent should be allowed a percentage of wastage to cover unavoidable loss in issue by shrinkage and wastage4 ,the government should bear this loss and not the ,indians4 ,complaint #a3 ,no remarks4 ,complaint #b3 ,is before ,congress4 ,complaint #d3 ,should be remedied by adequate home schools4 ,complaint #e3 ,suggests its proper remedy4 ,complaint #f3 ,no remarks4 ,complaint #g3 ,can be remedied only by earlier appropriations4 ,complaint #h3 ,this reservation is not agricultural land4 ,the climate makes it a grazing country4 ,the ,indians now can raise cattle successfully and care for them in winter4 ,all attempts at general farming must result in failure on account of climatic conditions4 ,in connection with complaint #i1 ,i respectfully invite attention to tabular statement accompanying this report1 marked ,b1 showing rations as issued up to ,december #f in present fiscal year and amount required to make the issues according to article #e1 treaty of ,february #bg1 #ahgg1 and special attention to columns #f and #g therein4 ,appended to this report1 marked ,c1 is an extract copy of treaties of #ahgg and #ahfh4 ,in submitting this report1 ,i desire to commend the administration of the affairs of this agency1 as it has appeared under my daily observation since ,august1 #ahhg4 ,so far as this reservation is concerned1 the present unrest among the ,indians is not attributable to any just cause of complaint against the former or present agent or employees2 nor is it due entirely or largely to failure on the part of the government to fulfill treaty obligations4 ,very respectfully1 your obedient servant1 ,j4 ,h4 ,hurst1 ,captain1 ,twelfth ,infantry1 ,commanding ,post4 ,,appendix ,c4--,,extract ,,copy--,,treaties ,,of #ahgg ,,and #ahfh ,treaty of #ahgg ,article #c4 ,the said ,indians also agree that they will hereafter receive all annuities provided by the said treaty of #ahfh1 and all subsistence and supplies which may be provided for them under the present or any future act of ,congress1 at such points and places on the said reservation and in the vicinity of the ,missouri river as the ,president of the ,united ,states shall designate4 ,article #e4 ,in consideration of the foregoing cession of territory and rights1 and upon full compliance with each and every obligation assumed by the said ,indians1 the ,united ,states agree to provide all necessary aid to assist the said ,indians in the work of civilization2 to furnish to them schools and instruction in mechanical and agricultural arts1 as provided for by the treaty of #ahfh4 ,also to provide the said ,indians with subsistence consisting of a ration for each individual of a pound and a half of beef 7or in lieu thereof1 one-half pound of bacon71 one-half pound of flour1 and one-half pound of corn2 and for every one hundred rations1 four pounds of coffee1 eight pounds of sugar1 and three pounds of beans1 or in lieu of said articles the equivalent thereof1 in the discretion of the ,commissioner of ,indian ,affairs4 ,such rations1 or so much thereof as may be necessary1 shall be continued until the ,indians are able to support themselves4 ,rations shall in all cases be issued to the head of each separate family2 and whenever schools shall have been provided by the government for said ,indians1 no rations shall be issued for children between the ages of six and fourteen years 7the sick and infirm excepted71 unless such children shall regularly attend school4 ,whenever the said ,indians shall be located upon lands which are suitable for cultivation1 rations shall be issued only to the persons and families of those persons who labor 7the aged1 sick1 and infirm excepted72 and as an incentive to industrious habits the ,commissioner of ,indian ,affairs may provide that persons be furnished in payment for their labor such other necessary articles as are requisite for civilized life4444 ,article #h4 ,the provisions of the said treaty of #ahfh1 except as herein modified1 shall continue in full force4444 ,treaty of #ahfh ,article #h4 ,when the head of a family or lodge shall have selected lands in good faith and received a certificate therefor and commenced farming in good faith1 he is to receive not to exceed one hundred dollars for the first year in seeds and agricultural implements1 and for a period of three years more not to exceed twenty-five dollars in seeds and implements4 ,article #aj4 ,in lieu of all sums of money or other annuities provided to be paid to the ,indians herein named under any treaty or treaties heretofore made1 the ,united ,states agrees to deliver at the agency house on the reservation herein named on 7or before7 the first day of ,august of each year for thirty years1 the following articles1 to wit3 ,for each male person over fourteen years of age1 a suit of good1 substantial woolen clothing1 consisting of coat1 pantaloons1 flannel shirt1 hat1 and a pair of home-made socks4 ,for each female over twelve years of age1 a flannel skirt or the goods necessary to make it1 a pair of woolen hose1 twelve yards of calico1 and twelve yards of cotton domestics4 ,for the boys and girls under the ages named1 such flannel and cotton goods as may be needed to make each a suit aforesaid1 with a pair of hose for each4 ,and in addition to the clothing herein named1 the sum of ten dollars for each person entitled to the beneficial effects of this treaty1 shall be annually appropriated for a period of thirty years1 while such persons roam and hunt1 and twenty dollars for each person who engages in farming1 to be used by the ,secretary of the ,interior in the purchase of such articles as from time to time the condition and necessities of the ,indians may indicate to be proper4 ,and if within thirty years at any time it shall appear that the amount of money needed for clothing1 under this article1 can be appropriated to better uses for the ,indians named herein1 ,congress may1 by law1 change the appropriation to other purposes1 but in no event shall the amount of the appropriation be withdrawn or discontinued for the period named4 ,article #aj further stipulates that each lodge or family who shall commence farming shall receive within sixty days thereafter one good ,american cow and one good well-broken pair of ,american oxen4 ,extract from tabular statement1 showing articles of subsistence received or to be received1 rations as issued up to date1 and amount required to make the issues according to ,article #e of treaty of ,february #bg1 #ahgg1 in fiscal year #ahia--;,at ,cheyenne ,river agency1 ,fort ,bennett1 ,south ,dakota4 ---------------------------------------- ----------------- #c #e #g ---------------------------------------- ----------------- ,quantity allowed,quantity per to #ajj #ajj rations ,name of articles4 rations up as allowed to date4 per treaty #ahgg4 ---------------------------------------- ----------------- ,pounds4 ,pounds4 ,bacon #c #af ,beans #c #c ,baking powder #a ,beef1 gross a#ajj b#ajj ,coffee #b-c #d ,flour #de #ej ,sugar #d #h ,salt #a ,soap #b ,mess pork #c ,hard bread 7in lieu of bacon7 #be ,corn 7in lieu of flour7 ,none4 #ej ---------------------------------------- ----------------- a ,net4 b ,net1 or #aej without bacon4 ,rations as fixed by treaty of #ahgg3 #a pounds beef or pound bacon2 pound flour and pound corn2 #d pounds coffee1 #h pounds sugar1 and #c pounds beans to every #ajj rations2 8or1 in lieu of said articles1 the equivalent thereof1 in the discretion of the ,commissioner of ,indian ,affairs40 ,,statement ,,of ,,american ,,horse ,delivered in council at ,pine ,ridge1 agency to ,agent ,royer1 and forwarded to the ,indian ,office1 ,november #bg1 #ahij4 ,g4 ,d4 ,doc4 #cgjjb--ahij4 ,american ,horse1 ,fast ,thunder1 ,spotted ,horse1 ,pretty ,back1 and ,good ,lance present1 with ,american ,horse as spokesman3 8,i think the late ,sioux commissioners 7,general ,crook1 ,major ,warner1 and ,governor ,foster7 had something to do with starting this trouble4 ,i was speaker for the whole tribe4 ,in a general council ,i signed the bill 7the late ,sioux bill7 and #ehj signed with me4 ,the other members of my band drew out and it divided us1 and ever since these two parties have been divided4 ,the nonprogressive started the ghost dance to draw from us4 ,we were made many promises1 but have never heard from them since4 ,the ,great ,father says if we do what he directs it will be to our benefit2 but instead of this they are every year cutting down our rations1 and we do not get enough to keep us from suffering4 ,general ,crook talked nice to us2 and after we signed the bill they took our land and cut down our allowance of food4 ,the commission made us believe that we would get full sacks if we signed the bill1 but instead of that our sacks are empty4 ,we lost considerable property by being here with the commissioners last year1 and have never got anything for it4 ,our chickens were all stolen1 our cattle some of them were killed1 our crops were entirely lost by us being absent here with the ,sioux commission1 and we have never been benefited one bit by the bill2 and1 in fact1 we are worse off than we were before we signed the bill4 ,we are told if we do as white men we will be better off1 but we are getting worse off every year40 8,the commissioners promised the ,indians living on ,black ,pipe and ,pass creeks that if they signed the bill they could remain where they were and draw their rations at this agency1 showing them on the map the line1 and our people want them here1 but they have been ordered to move back to ,rosebud agency4 ,this is one of the broken promises4 ,the commission promised to survey the boundary line1 and appropriate #a1jjj for the purpose1 but it has not been done4 ,when we were at ,washington1 the ,president1 the ,secretary of the ,interior1 and the ,commissioner all promised us that we would get the million pounds of beef that were taken from us1 and ,i heard the bill appropriating the money passed ,congress1 but we never got the beef4 ,the ,commissioner refused to give it to us4 ,american ,horse1 ,fast ,thunder1 and ,spotted ,horse were all promised a spring wagon each1 but they have never heard anything of it4 ,this is another broken promise40 ,in forwarding the report of the council1 the agent says3 8,after ,american ,horse was through talking1 ,i asked the other men present if his statement voiced their sentiments and they all answered1 ,yes40 ,,statement ,,of ,,bishop ,,hare ,bishop ,w4 ,h4 ,hare is the veteran ,episcopal missionary bishop among the ,sioux4 ,the following extracts are from a communication by him to ,secretary ,noble1 dated ,january #g1 #ahia4 ,g4 ,d4 ,doc4 #bddj--ahia4 ,the evidence compels the conclusion that1 among the ,pine ,ridge ,indians at least1 hunger has been an important element in the causes of discontent and insubordination4 ,in the farming season of #ahhi ,july the ,indians were all called into the agency and kept there for a month by the ,sioux commission4 ,during their absence their cattle broke into their fields and trod down1 or ate up1 their crops4 ,the ,indians reaped practically nothing4 ,in the year #ahij1 drought1 the worst known for many years1 afflicted the western part of ,south ,dakota1 and the ,indian crops were a total failure4 ,there is ample evidence that1 during this period1 the rations issued lasted1 even when carefully used1 for only two-thirds the time for which they were intended4 ,to add to their distress1 this period1 #ahhi and #ahij1 was marked by extraordinary misfortune4 ,the measles prevailed with great virulence in #ahhi1 the grippe in #ahij4 ,whooping cough also attacked the children4 ,the sick died from want4 ,in this statement ,inspector ,gardiner1 ,dr ,mc,gillycuddy1 late agent1 ,miss ,elaine ,goodale1 who has been in the camps a good deal1 the missionary force1 and many others whose testimony is of the highest value because of their character and their knowledge of the situation1 all agree4444 ,the time seemed now to have come to take a further step and divide the ,great ,sioux reservation up into separate reserves for each important tribe1 and to open the surplus land to settlement4 ,the needs of the white population1 with their business and railroads1 and the welfare of the ,indians1 seemed alike to demand this4 ,commissioners were therefore sent out to treat with the people for the accomplishment of this end1 and an agreement which1 after much debate1 had won general approval was committed to them for presentation to the ,indians4 ,the objections of the ,indians to the bill1 however1 were many and they were ardently pressed4 ,some preferred their old life1 the more earnestly because schools and churches were sapping and undermining it4 ,some wished delay4 ,all complained that many of the engagements solemnly made with them in former years when they had surrendered valued rights had been broken1 and here they were right4 ,they suspected that present promises of pay for their lands would prove only old ones in a new shape 7when milch cows were promised1 cows having been promised in previous agreements1 the ,indians exclaimed1 8,there's that same old cow071 and demanded that no further surrender should be expected until former promises had been fulfilled4 ,they were assured that a new era had dawned1 and that all past promises would be kept4 ,so we all thought4 ,the benefits of the proposed agreement were set before them1 and verbal promises1 over and above the stipulations of the bill1 were made1 that special requests of the ,indians would be met4 ,the ,indians have no competent representative body4 ,the commissioners had to treat at each agency with a crowd1 a crowd composed of full-bloods1 half-breeds1 and squaw men1 a crowd among whom all sorts of sinister influences and brute force were at work4 ,commissioners with such a business in hand have the devil to fight1 and can fight him1 so it often seems1 only with fire1 and many friends of the ,indians think that in this case the commission1 convinced that the acceptance of the bill was essential1 carried persuasion to the verge of intimidation4 ,i do not blame them if they sometimes did4 ,the wit and patience of an angel would fail often in such a task4 ,but the requisite number1 three-fourths of the ,indians1 signed the bill1 and expectation of rich and prompt rewards ran high4 ,the ,indians understand little of the complex forms and delays of our government4 ,six months passed1 and nothing came4 ,three months more1 and nothing came4 ,a bill was drawn up in the ,senate under ,general ,crook's eye and passed1 providing for the fulfillment of the promises of the commission1 but it was pigeon-holed in the ,house4 ,but in the midst of the winter's pinching cold the ,indians learned that the transaction had been declared complete and half of their land proclaimed as thrown open to the whites4 ,surveys were not promptly made2 perhaps they could not be1 and no one knew what land was theirs and what was not4 ,the very earth seemed sliding from beneath their feet4 ,other misfortunes seemed to be crowding on them4 ,on some reserves their rations were being reduced1 and lasted1 even when carefully husbanded1 but one-half the period for which they were issued4 7,the amount of beef bought for the ,indians is not a fair criterion of the amount he receives4 ,a steer will lose #bjj pounds or more of its flesh during the course of the winter47 ,in the summer of #ahhi all the people on the ,pine ,ridge reserve1 men1 women1 and children1 were called in from their farms to the agency to treat with the commissioners and were kept there a whole month1 and1 on returning to their homes1 found that their cattle had broken into their fields and trampled down or eaten up all their crops4 ,this was true in a degree elsewhere4 ,in #ahij the crops1 which promised splendidly early in ,july1 failed entirely later1 because of a severe drought4 ,the people were often hungry1 and1 the physicians in many cases said1 died when taken sick1 not so much from disease as for want of food4 7,this is doubtless true of all the poor--the poor in our cities and the poor settlers in the west47 ,no doubt the people could have saved themselves from suffering if industry1 economy1 and thrift had abounded2 but these are just the virtues which a people merging from barbarism lack4 ,the measles prevailed in #ahhi and were exceedingly fatal4 ,next year the grippe swept over the people with appalling results4 ,whooping cough followed among the children4 ,sullenness and gloom began to gather1 especially among the heathen and wilder ,indians4 ,a witness of high character told me that a marked discontent amounting almost to despair prevailed in many quarters4 ,the people said their children were all dying from diseases brought by the whites1 their race was perishing from the face of the earth1 and they might as well be killed at once4 ,old chiefs and medicine men were losing their power4 ,withal new ways were prevailing more and more which did not suit the older people4 ,the old ways which they loved were passing away4 ,in a word1 all things were against them1 and to add to the calamity1 many ,indians1 especially the wilder element1 had nothing to do but to brood over their misfortunes4 ,while in this unhappy state1 the story of a messiah coming1 with its ghost dance and strange hallucinations1 spread among the heathen part of the people4444 ,but these things we do want4 ,a profound conviction in the mind not only of a few1 but of the people1 that the ,indian problem is worth attending to4 ,next1 that the officials placed in charge of the difficult ,indian problem should be protected from the importunity of hungry politicians1 and that the employees in the ,indian country1 agents1 teachers1 farmers1 carpenters1 should not be changed with every shuffling of the political cards4 ,the abuse here has been shameful4 ,next1 that ,congress1 especially the ,house of ,representatives1 shall consider itself bound in honor to make provision for the fulfillment of promises made to the ,indians by commissioners duly appointed and sent to the ,indians by another branch of the government4 ,the evils which have arisen from a violation of this comity have been most serious4 ,next1 that testimony regarding ,indian affairs should not be swallowed until careful inquiry has been made as to the disinterestedness of the witness4 ,an honest man out here burns with indignation when he reads in the papers that so and so1 represented as being fully informed on the whole question1 affirms that ,indians have no grievances and ought to receive no quarter1 when he knows that the lots which the witness owns in a town near the ,indian country would no longer be a drug in the market if ,indians could be gotten out of the way4 ,next1 let it be remembered that the crisis has lifted evils in the ,indian country up to the light1 and left the good things in the shade4 ,but the good things are real and have shown their vigor under trial4 ,there is no reason for losing faith or courage4 ,let all kind and honest men unite with the higher officials of the government1 all of whom1 ,i believe1 mean well1 in a spirit of forbearance toward each other1 of willingness to learn1 and of mutual helpfulness1 to accomplish the results which they all desire4 ,chapter ,,xiii ,,the ,,sioux ,,outbreak--,,sitting ,,bull ,,and ,,wounded ,,knee ,we were made many promises1 but have never heard from them since4--,american ,horse4 ,congress has been in session several weeks and could1 if it were disposed1 in a few hours confirm the treaty that its commissioners have made with these ,indians1 and appropriate the necessary funds for their fulfillment1 and thereby give an earnest of good faith or intention to fulfill their part of the compact4 ,such action in my judgment is essential to restore confidence with the ,indians and give peace and protection to the settlements4--,general ,miles4 ,approximate cost of outbreak in one month3 ,forty-nine whites and others on the government side1 and three hundred ,indians1 killed2 #a1bjj1jjj expense to government and individuals4 ,short ,bull and the other ,sioux delegates who had gone to see the messiah in the fall of #ahhi returned in ,march1 #ahij4 ,short ,bull1 on ,rosebud reservation1 at once began to preach to his people the doctrine and advent of the messiah1 but desisted on being warned to stop by ,agent ,wright4 7,comr41 #bi47 ,the strange hope had taken hold of the ,indians however1 and the infection rapidly1 although quietly1 spread among all the wilder portion of the tribe4 ,the first warning of trouble ahead came in the shape of a letter addressed to ,secretary ,noble by ,charles ,l4 ,hyde1 a citizen of ,pierre1 ,south ,dakota1 under date of ,may #bi1 #ahij1 in which he stated that he had trustworthy information that the ,sioux1 or a part of them1 were secretly planning an outbreak in the near future4 ,his informant appears to have been a young half-blood from ,pine ,ridge1 who was at that time attending school in ,pierre1 and was in correspondence with his ,indian relatives at home4 7,g4 ,d41 #bj47 ,the letter was referred to the ,commissioner of ,indian ,affairs1 who forwarded a copy of it to the agents of the several western ,sioux reservations1 with a request for further information4 ,they promptly and unanimously replied that there was no ground for apprehension1 that the ,indians were peaceably disposed1 and that there was no undue excitement beyond that occasioned by the rumors of a messiah in the west4 ,this excitement they thought would continue to increase as the predicted time drew near1 and would die a natural death when the prophecy failed of its fulfillment4 ,all the agents are positive in the opinion that at this time1 about the middle of ,june1 #ahij1 the ,indians had no hostile intentions4 ,mc,laughlin1 the veteran agent of ,standing ,rock1 who probably knew the ,sioux better than any other white man having official relations with them1 states that among his people there was nothing in word or action to justify such a suspicion1 and that he did not believe such an imprudent step was seriously contemplated by any of the tribe1 and concludes by saying that he has every confidence in the good intentions of the ,sioux as a people1 that they would not be the aggressors in any hostile act1 and that if justice were only done them no uneasiness need be entertained4 ,he complains1 however1 of the evil influence exercised by ,sitting ,bull and a few other malcontents attached to his agency and advises their removal from among the ,indians4 ,wright1 at ,rosebud1 also advised the removal of ,crow ,dog and some other mischief-makers4 ,these men had led the opposition to the late treaty and to every advance of civilization1 by which they felt their former influence undermined1 and between them and the progressive party there was uncompromising hostility4 7,g4 ,d41 #ba47 ,although the trouble did come six months later1 it is sufficiently evident that at this time there was no outbreak intended4 ,certain it is that the ,sioux as a tribe--#be1jjj strong--did not engage in the outbreak1 and in view of all the circumstances it will hardly be claimed that they were deliberate aggressors4 ,illustration3 ,fig4 #gb--;,a ,sioux warrior--,weasel ,bear4 ,the first mutterings of dissatisfaction came from ,pine ,ridge4 ,this is the largest of the ,sioux agencies1 having #f1jjj of the wildest and most warlike of the tribe1 largely under the influence of the celebrated chief ,red ,cloud1 the twin spirit of ,sitting ,bull in wily disposition and hatred of the white man4 ,it is the most remote from the white settlements along ,missouri river1 and joins ,rosebud reservation1 with #d1jjj more ,sioux of about the same condition and temper1 thus making a compact body of #aj1jjj of the most warlike ,indians of the plains4 ,above all other reservations in the ,united ,states this was the very one where there was most urgent and obvious necessity for efficient and vigorous administration and for prompt and honest fulfillment of pledges4 ,from #ahgi to #ahhf this agency was in charge of ,dr ,v4 ,t4 ,mc,gillycuddy1 a man of unflinching courage1 determined will1 and splendid executive ability4 ,taking charge of these ,indians when they had come in fresh from the warpath1 he managed them1 as he himself says1 for seven years without the presence of a soldier on the reservation1 and with none nearer than #fj miles4 ,relying on the ,indians themselves1 he introduced the principle of home rule by organizing a force of #ej ,indian police1 drilled in regular cavalry and infantry tactics4 ,with these he was able to thwart all the mischievous schemes of ,red ,cloud1 maintain authority1 and start the ,indians well on the road to civilization4 ,then came a political change of administration1 with a resulting train of changes all through the service4 ,out of #eh ,indian agents more than #ej were removed and new men appointed4 ,some of these appointments were for the better1 but the general result was bad1 owing mainly to the inexperience of the new officials4 ,in the meantime commissioners were negotiating with the ,sioux for a further cession of lands1 which was finally effected in spite of the opposition of a large part of the tribe1 especially of those under the influence of ,red ,cloud and ,sitting ,bull at ,pine ,ridge and ,standing ,rock4 ,then rations were reduced and the ,indians began to suffer and1 consequently1 to be restless1 their unrest being intensified but not caused by the rumors of a messiah soon to appear to restore the former conditions4 ,according to the official statement of ,general ,brooke1 the beef issue at ,pine ,ridge was reduced from #h1abe1jjj pounds in #ahhf to #d1jjj1jjj pounds in #ahhi1 a reduction of more than one-half in three years4 7,war1 #e47 ,in ,april1 #ahij1 ,gallagher1 the agent then in charge1 informed the ,department that the monthly beef issue was only #bje1jjj pounds1 whereas the treaty called for #dgj1djj4 ,he was informed that it was better to issue half rations all the time than to issue three-fourths or full rations for two months and none for the rest of the year4 ,from other sources also the warning now came to the ,department that the ,sioux of ,pine ,ridge were becoming restless from hunger4 7,g4 ,d41 #bb47 ,repeated representations failed to bring more beef1 and at last in the summer of #ahij the ,indians at ,pine ,ridge made the first actual demonstration by refusing to accept the deficient issue and making threats against the agent4 ,they were finally persuaded to take the beef1 but ,agent ,gallagher1 finding that the dissatisfaction was growing and apparently without remedy1 resigned1 and his successor took charge in the beginning of ,october1 #ahij4 ,illustration3 ,fig4 #gc--,red ,cloud4 ,by this time the ,ghost dance was in full progress among the western ,sioux and was rapidly spreading throughout the tribe4 ,the principal dance ground on ,pine ,ridge reservation was at ,no ,water's camp on ,white ,clay creek1 about #bj miles from the agency4 ,at a great ,ghost dance held here about the middle of ,june the ghost shirts were worn probably for the first time4 7,comr41 #cj47 ,in ,august about #b1jjj ,indians had assembled for a dance at the same rendezvous1 when ,agent ,gallagher sent out several police with orders to the dancers to quit and go home4 ,they refused to do so1 and the agent himself went out with more police to enforce the order4 ,on repeating his demand a number of the warriors leveled their guns toward him and the police1 and told him that they were ready to defend their religion with their lives4 ,under the circumstances the agent1 although known to be a brave man1 deemed it best to withdraw and the dance went on4 7,comr41 #ca2 ,g4 ,d41 #bc47 ,on ,rosebud reservation1 which adjoins ,pine ,ridge on the east and is occupied by the turbulent and warlike ,bruls1 the warning given to ,short ,bull had such an effect that there was no open manifestation until ,september1 when the ,ghost dance was inaugurated at the various camps under the leadership of ,short ,bull the medicine-man1 ,crow ,dog1 and ,two ,strike4 ,agent ,wright1 then in charge1 went out to the ,indians and told them the dance must be stopped1 which was accordingly done4 ,he expressly states that no violence was contemplated by the ,indians1 and that no arms were carried in the dance1 but that he forbade it on account of its physical and mental effect on the participants and its tendency to draw them from their homes4 ,in some way a rumor got among the ,indians at this time that troops had arrived on the reservation to attack them1 and in an incredibly short time every ,indian had left the neighborhood of the agency and was making preparations to meet the enemy4 ,it was with some difficulty that ,agent ,wright was able to convince them that the report was false and persuade them to return to their homes4 ,soon afterward circumstances obliged him to be temporarily absent1 leaving affairs in the meantime in charge of a special agent4 ,the ,indians took advantage of his absence to renew the ,ghost dance and soon defied control4 ,the agent states1 however1 that no ,indians left the agency until the arrival of the troops1 when the leaders immediately departed for ,pine ,ridge1 together with #a1hjj of their followers4 7,g4 ,d41 #bd2 ,comr41 #cb47 ,on ,october #i ,kicking ,bear of ,cheyenne ,river agency1 the chief high priest of the ,ghost dance among the ,sioux1 went to ,standing ,rock by invitation of ,sitting ,bull and inaugurated the dance on that reservation at ,sitting ,bull's camp on ,grand river4 ,the dance had begun on ,cheyenne river about the middle of ,september1 chiefly at the camps of ,hump and ,big ,foot4 ,on learning of ,kicking ,bear's arrival1 ,agent ,mc,laughlin sent a force of police1 including two officers1 to arrest him and put him off the reservation1 but they returned without executing the order1 both officers being in a dazed condition and fearing the power of ,kicking ,bear's 8medicine40 ,sitting ,bull1 however1 had promised that his visitors would go back to their own reservation1 which they did a day or two later1 but he declared his intention to continue the dance1 as they had received a direct message from the spirit world through ,kicking ,bear that they must do so to live4 ,he promised that he would suspend the dance until he could come and talk the matter over with the agent1 but this promise he failed to keep4 ,considering ,sitting ,bull the leader and instigator of the excitement on the reservation1 ,mc,laughlin again advised his removal1 and that of several other mischief makers1 and their confinement in some military prison at a distance4 7,g4 ,d41 #be47 ,the two centers of excitement were now at ,standing ,rock reservation1 where ,sitting ,bull was the open and declared leader1 and at ,pine ,ridge1 where ,red ,cloud was a firm believer in the new doctrine1 although perhaps not an instigator of direct opposition to authority4 ,at ,rosebud the movement had been smothered for the time by the prompt action of ,agent ,wright1 as already described4 ,at the first-named reservation ,mc,laughlin met the emergency with bravery and ability reinforced by twenty years of experience in dealing with ,indians1 and1 while recommending the removal of ,sitting ,bull1 expressed confidence in his own ability to allay the excitement and suppress the dance4 ,at ,pine ,ridge1 however1 where the crisis demanded a man of most positive character--somebody of the ,mc,gillycuddy stamp--,gallagher had resigned and had been succeeded in ,october by ,d4 ,f4 ,royer1 a person described as 8destitute of any of those qualities by which he could justly lay claim to the position--experience1 force of character1 courage1 and sound judgment40 7,welsh1 #b47 ,this appears in every letter and telegram sent out by him during his short incumbency1 and is sufficiently evidenced in the name by which the ,sioux soon came to know him1 ,lakota-,kokipa-,koshkala1 8,young-man-afraid-of-,indians40 ,before he had been in charge a week1 he had so far lost control of his ,indians as to allow a half dozen of them to release and carry off a prisoner named ,little1 whom the police had arrested and brought to the agency4 ,on ,october #ab he reported that more than half of his #f1jjj ,indians were dancing1 and that they were entirely beyond the control of the police1 and suggested that it would be necessary to call out the military4 7,g4 ,d41 #bf47 ,about the same time ,agent ,palmer at ,cheyenne ,river reported to the ,department that ,big ,foot's band 7afterward engaged at ,wounded ,knee7 was very much excited over the coming of the messiah1 and could not be kept by the police from dancing4 ,in reply1 both agents were instructed to use every prudent measure to stop the dance and were told that military assistance would be furnished if immediate need should arise4 7,l4 ,b41 #a47 ,instructions were also sent to agents in ,nevada to warn the leaders of the dance in that quarter to desist4 ,a few days later the agent at ,cheyenne ,river had a talk with the dancers1 and so far convinced them of the falsity of their hopes that he was able to report that the excitement was dying out1 but recommended the removal of ,hump1 as a leader of the disaffection4 7,g4 ,d41 #bg47 ,by the advice of the ,department1 ,royer had consulted ,general ,miles1 at that time passing on his way to the west1 as to the necessity for troops1 and1 after hearing a full statement1 the general expressed the opinion that the excitement would die out of itself4 ,the next day the general had a talk with the ,indians1 who informed him that they intended to continue the dance4 ,he gave them some good advice and told them that they must stop4 ,had the matter rested here until the words of the commanding officer could have been deliberated in their minds--for the mental process of an ,indian can not well be hurried--all might have been well4 ,unfortunately1 however1 the agent1 now thoroughly frightened1 wrote a long letter to the ,department on ,october #cj1 stating that the only remedy for the matter was the use of military1 and that about #fjj or #gjj troops would be necessary4 ,on ,november #aa he telegraphed for permission to come to ,washington to 8explain10 and was refused4 ,then came other telegraphic requests1 at the rate of one every day1 for the same permission1 all of which were refused1 with pointed intimation that the interests of the service required that the agent should remain at his post of duty4 ,finally the matter was reported by the ,indian ,office to the ,war ,department1 and on ,november #ae ,royer was instructed to report the condition of affairs to the commander of the nearest military post1 ,port ,robinson1 ,nebraska4 ,on the same day he had telegraphed that the ,indians were wild and crazy and that at least a thousand soldiers were needed4 ,the agent at ,rosebud also now reported that his ,indians were beyond control by the police4 ,special agents were sent to both agencies and confirmed the reports as to the alarming condition of affairs4 ,the agent at ,crow ,creek and ,lower ,brul agency reported at the same time that his ,indians were under good control and that the police were sufficient for all purposes4 7,g4 ,d41 #bh2 ,l4 ,b41 #b47 ,on the last day of ,october1 ,short ,bull1 one of those who had been to see the messiah1 made an address to a large gathering of ,indians near ,pine ,ridge1 in which he said that as the whites were interfering so much in the religious affairs of the ,indians he would advance the time for the great change and make it nearer1 even within the next month4 ,he urged them all to gather in one place and prepare for the coming messiah1 and told them they must dance even though troops should surround them1 as the guns of the soldiers would be rendered harmless and the white race itself would soon be annihilated4 7,see his speech1 page #ghh47 ,soon afterward1 ,mc,laughlin personally visited ,sitting ,bull at his camp on ,grand river and attempted to reason with the ,indians on the absurdity of their belief4 ,in reply1 ,sitting ,bull proposed that they should both go with competent attendants to the country of the messiah and see and question him for themselves1 and rest the truth or falsity of the new doctrine on the result4 ,the proposition was not accepted4 7,g4 ,d41 #bi47 ,there can be no question that the leaders of the ,ghost dance among the ,sioux were fully as much deceived as their followers4 ,as the local agents had declared the situation beyond their control1 the ,war ,department was at last called on and responded4 ,on ,november #ac the ,president had directed the ,secretary of ,war to assume a military responsibility to prevent an outbreak 7,g4 ,d41 #cj71 and on ,november #ag troops1 under command of ,general ,john ,r4 ,brooke1 were ordered to the front4 ,the general plan of the campaign was under the direction of ,general ,nelson ,a4 ,miles1 in command of the military department of the ,missouri4 ,on ,november #ai the first troops arrived at ,pine ,ridge from ,fort ,robinson1 ,nebraska1 and were speedily reinforced by others4 ,within a few days there were at ,pine ,ridge agency1 under immediate command of ,general ,brooke1 eight troops of the ,seventh cavalry1 under ,colonel ,forsyth2 a battalion of the ,ninth cavalry 7colored71 under ,major ,henry2 a battalion of the ,fifth artillery1 under ,captain ,capron1 and a company of the ,eighth infantry and eight companies of the ,second infantry1 under ,colonel ,wheaton4 ,at ,rosebud were two troops of the ,ninth cavalry1 with portions of the ,eighth and ,twenty-first infantry1 under ,lieutenant-,colonel ,poland4 ,between ,rosebud and ,pine ,ridge were stationed seven companies of the ,first infantry1 under ,colonel ,shafter4 ,west and north of ,pine ,ridge were stationed portions of the ,first1 ,second1 and ,ninth cavalry1 under command of ,colonel ,tilford and ,lieutenant-,colonel ,sanford4 ,farther west1 at ,buffalo ,gap1 on the railroad1 were stationed three troops from the ,fifth and ,eighth cavalry1 under ,captain ,wells4 ,farther north on the railroad1 at ,rapid ,city1 was ,colonel ,carr with six troops of the ,sixth cavalry4 ,along the south fork of ,cheyenne river ,lieutenant-,colonel ,offley took position with seven companies of the ,seventeenth infantry1 and east of him was stationed ,lieutenant-,colonel ,sumner with three troops of the ,eighth cavalry1 two companies of the ,third infantry1 and ,lieutenant ,robinson's company of ,crow ,indian scouts4 ,small garrisons were also stationed at ,forts ,meade1 ,bennett1 and ,sully4 ,most of the force was placed in position between the ,indians now gathering in the ,bad ,lands1 under ,short ,bull and ,kicking ,bear1 and the scattered settlements nearest them4 ,seven companies of the ,seventh infantry1 under ,colonel ,merriam1 were also placed along ,cheyenne river to restrain the ,indians of ,cheyenne ,river and ,standing ,rock reservations4 ,in a short time there were nearly #c1jjj troops in the field in the ,sioux country4 ,general ,miles established his headquarters at ,rapid ,city1 ,south ,dakota1 close to the center of disturbance4 7,war1 #f47 ,on ,december #a the ,secretary of the ,interior directed that the agents be instructed to obey and cooperate with the military officers in all matters looking to the suppression of an outbreak4 7,g4 ,d41 #ca47 ,illustration3 ,,pl4 ,,xcv ,,map ,,of ,,the ,,country ,,embraced ,,in ,,the ,,campaign ,,against ,,the ,,sioux ,,indians ,from ,report of the ,,secretary ,,of ,,war for #ahia1 ,vol4 #a4 ,upon the first appearance of the troops a large number of ,indians of ,rosebud and ,pine ,ridge1 led by ,short ,bull1 ,kicking ,bear1 and others1 left their homes and fled to the rough broken country known as the ,bad ,lands1 northwest of ,white river in ,south ,dakota1 on the edge of ,pine ,ridge reservation and about #ej miles northwest of the agency4 ,in their flight they destroyed the houses and other property of the friendly ,indians in their path and compelled many to go with them4 ,they succeeded also in capturing a large portion of the agency beef herd4 ,others rapidly joined them until soon a formidable body of #c1jjj ,indians had gathered in the ,bad ,lands1 where1 protected by the natural fastnesses and difficulties of the country1 their future intentions became a matter of anxious concern to the settlers and the authorities4 ,illustration3 ,fig4 #gd--,short ,bull4 ,from the concurrent testimony of all the witnesses1 including ,indian ,commissioner ,morgan and the ,indians themselves1 this flight to the ,bad ,lands was not properly a hostile movement1 but was a stampede caused by panic at the appearance of the troops4 ,in his official report ,commissioner ,morgan says3 ,when the troops reached ,rosebud1 about #a1hjj ,indians--men1 women1 and children--stampeded toward ,pine ,ridge and the ,bad ,lands1 destroying their own property before leaving and that of others en route4 ,after the death of ,sitting ,bull he says3 ,groups of ,indians from the different reservations had commenced concentrating in the ,bad ,lands1 upon or in the vicinity of the ,pine ,ridge reservation4 ,killing of cattle and destruction of other property by these ,indians1 almost entirely within the limits of ,pine ,ridge and ,rosebud reservations1 occurred1 but no signal fires were built1 no warlike demonstrations were made1 no violence was done to any white settlers1 nor was there any cohesion or organization among the ,indians themselves4 ,many of them were friendly ,indians who had never participated in the ghost dance1 but had fled thither from fear of soldiers1 in consequence of the ,sitting ,bull affair or through the overpersuasion of friends4 ,the military gradually began to close in around them and they offered no resistance1 and a speedy and quiet capitulation of all was confidently expected4 7,comr41 #cc47 ,the ,sioux nation numbers over #be1jjj1 with between #f1jjj and #g1jjj warriors4 ,hardly more than #gjj warriors were concerned altogether1 including those of ,big ,foot's band and those who fled to the ,bad ,lands4 ,none of the ,christian ,indians took any part in the disturbance4 ,while it is certain that the movement toward the ,bad ,lands with the subsequent events were the result of panic at the appearance of the troops1 it is equally true that the troops were sent only on the request of the civilian authorities4 ,on this point ,general ,miles says3 8,not until the civil agents had lost control of the ,indians and declared themselves powerless to preserve peace1 and the ,indians were in armed hostility and defiance of the civil authorities1 was a single soldier moved from his garrison to suppress the general revolt40 7,war1 #g47 ,throughout the whole trouble ,mc,gillycuddy at ,standing ,rock consistently declared his ability to control his ,indians without the presence of troops4 ,in accord with instructions from the ,indian ,office1 the several agents in charge among the ,sioux had forwarded lists of disturbers whom it would be advisable to arrest and remove from among the ,indians1 using the military for the purpose if necessary4 ,the agents at the other reservations sent in all together the names of about fifteen subjects for removal1 while ,royer1 at ,pine ,ridge1 forwarded as a 8conservative estimate0 the names of sixty-four4 ,short ,bull and ,kicking ,bear being in the ,bad ,lands1 and ,red ,cloud being now an old man and too politic to make much open demonstration1 the head and front of the offenders was ,sitting ,bull1 the irreconcilable2 but ,mc,laughlin1 within whose jurisdiction he was1 in a letter of ,november #bb1 advised that the arrest be not attempted until later in the season1 as at the date of writing the weather was warm and pleasant--in other words1 favorable to the ,indians in case they should make opposition4 7,g4 ,d41 #cb47 ,the worst element had withdrawn to the ,bad ,lands1 where they were making no hostile demonstrations1 but were apparently badly frightened and awaiting developments to know whether to come in and surrender or to continue to retreat4 ,the dance had generally been discontinued on the reservations1 excepting at ,sitting ,bull's camp on ,grand river and ,big ,foot's camp on ,cheyenne river4 ,the presence of troops had stopped the dances near the agencies1 and the ,secretary of the ,interior1 in order to allay the dissatisfaction1 had ordered that the full rations due under the treaty should be issued at all the ,sioux agencies1 which at the same time were placed under the control of the military4 7,g4 ,d41 #cc2 ,l4 ,b41 #c47 ,such were the conditions on the opening of ,december1 #ahij4 ,everything seemed to be quieting down1 and it was now deemed a favorable time to forestall future disturbance by removing the ringleaders4 ,illustration3 ,fig4 #ge--,kicking ,bear4 ,agent ,mc,laughlin at ,standing ,rock had notified the ,department some weeks before that it would be necessary to remove ,sitting ,bull and several others at no distant day to put an end to their harmful influence among the ,sioux1 but stated also that the matter should not be precipitated1 and that when the proper time came he could accomplish the undertaking with his ,indian police without the aid of troops4 ,as soon as the ,war ,department assumed control of the ,sioux agencies1 it was determined to make an attempt to secure ,sitting ,bull by military power4 ,accordingly1 orders were given to the noted scout1 ,william ,f4 ,cody1 better known as ,buffalo ,bill1 who was well acquainted with ,sitting ,bull and was believed to have influence with him1 to proceed to ,standing ,rock agency to induce him to come in1 with authority to make such terms as might seem necessary1 and1 if unsuccessful1 to arrest him and remove him from his camp to the nearest post1 ,fort ,yates4 ,cody arrived at ,fort ,yates on ,november #bh1 and was about to undertake the arrest1 when his orders were countermanded at the urgent remonstrance of ,agent ,mc,laughlin1 who represented that such a step at that particular time was unwise1 as military interference was liable to provoke a conflict1 in which the ,indians would have the advantage1 as the warm weather was in their favor4 ,he insisted that there was no immediate danger from the dancing1 and that at the proper time--when the weather grew colder--he could take care of ,sitting ,bull and the other disturbers whose removal he advised with the aid of the ,indian police1 whom1 in all his years of service1 he had always found equal to the emergency4 ,the attempt was accordingly postponed4 ,in the meantime ,sitting ,bull had promised to come into the agency to talk over the situation with the agent1 but failed to keep his engagement4 ,a close watch was kept over his movements and the agent was instructed to make no arrests except by authority from the military or the ,secretary of the ,interior4 7,g4 ,d41 #cd47 ,there is no question that ,sitting ,bull was plotting mischief4 ,his previous record was one of irreconcilable hostility to the government1 and in every disturbance on the reservation his camp had been the center of ferment4 ,it was at his camp and on his invitation that ,kicking ,bear had organized the first ,ghost dance on the reservation1 and the dance had been kept up by ,sitting ,bull ever since in spite of the repeated remonstrance of the agent4 ,at the same time the turbulent followers of the medicine-man took every opportunity to insult and annoy the peaceable and progressive ,indians who refused to join them until these latter were forced to make complaint to the agent4 ,in ,october1 while the dance was being organized at his camp1 ,sitting ,bull had deliberately broken the 8pipe of peace0 which he had kept in his house since his surrender in #ahha1 and when asked why he had broken it1 replied that he wanted to die and wanted to fight4 ,from that time he discontinued his regular visits to the agency4 ,it became known that he contemplated leaving the reservation to visit the other leaders of dissatisfaction at the southern ,sioux agencies1 and to frustrate such an attempt the agent had gradually increased the number of police in the neighborhood of his camp1 and had arranged for speedy information and prompt action in case of any sudden move on his part4 7,g4 ,d41 #ce47 ,illustration3 ,,pl4 ,,xcvi ,,standing ,,rock ,,agency ,,and ,,vicinity ,foreseeing from the active movements of the military that the arrest of ,sitting ,bull was liable to be ordered at any moment1 and fearing that such action might come at an inopportune time1 and thus result in trouble1 ,mc,laughlin made arrangements to have him and several other disturbers arrested by the ,indian police on the night of ,december #f1 the weather and other things being then1 in his opinion1 most favorable for the attempt4 ,on telegraphing to the ,indian department1 however1 for authority1 he was directed to make no arrests excepting upon order from the military authorities or the ,secretary of the ,interior4 ,in reply to a telegram from ,general ,ruger1 ,mc,laughlin stated that there was no immediate need of haste1 and that postponement was preferable1 as the winter weather was cooling the ardor of the dancers4 ,on ,december #ab the military order came for the arrest of ,sitting ,bull4 ,colonel ,drum1 in command at ,fort ,yates1 was directed to make it his personal duty to secure him and to call on the agent for assistance and cooperation in the matter4 ,on consultation between the commandant and the agent1 who were in full accord1 it was decided to make the arrest on the #bjth1 when most of the ,indians would be down at the agency for rations1 and there would consequently be less danger of a conflict at the camp4 ,on the #adth1 however1 late ,sunday afternoon1 a courier came from ,grand river with a message from ,mr ,carignan1 the teacher of the ,indian school1 stating1 on information given by the police1 that an invitation had just come from ,pine ,ridge to ,sitting ,bull asking him to go there1 as ,god was about to appear4 ,sitting ,bull was determined to go1 and sent a request to the agent for permission1 but in the meantime had completed his preparations to go anyhow in case permission was refused4 ,with this intention it was further stated that he had his horses already selected for a long and hard ride1 and the police urgently asked to be allowed to arrest him at once1 as it would be a difficult matter to overtake him after he had once started4 ,it was necessary to act immediately1 and arrangements were made between ,colonel ,drum and ,agent ,mc,laughlin to attempt the arrest at daylight the next morning1 ,december #ae4 ,the arrest was to be made by the ,indian police1 assisted1 if necessary1 by a detachment of troops1 who were to follow within supporting distance4 ,there were already twenty-eight police under command of ,lieutenant ,bull ,head in the immediate vicinity of ,sitting ,bull's camp on ,grand river1 about #dj miles southwest of the agency and ,fort ,yates1 and couriers were at once dispatched to these and to others in that direction to concentrate at ,sitting ,bull's house1 ready to make the arrest in the morning4 ,it was then sundown1 but with loyal promptness the police mounted their ponies and by riding all night from one station to another assembled a force of #dc trained and determined ,indian police1 including four volunteers1 at the rendezvous on ,grand river before daylight4 ,in performing this courier service ,sergeant ,red ,tomahawk covered the distance of #dj miles between the agency and the camp1 over an unfamiliar road1 in four hours and a quarter2 and another1 ,hawk ,man1 made #ajj miles1 by a roundabout way1 in twenty-two hours4 ,in the meantime two troops of the ,eighth cavalry1 numbering #ajj men1 under command of ,captain ,e4 ,g4 ,fecht1 and having with them a ,hotchkiss gun1 left ,fort ,yates at midnight1 guided by ,louis ,primeau1 and by a rapid night march arrived within supporting distance near ,sitting ,bull's camp just before daybreak4 ,it was afterward learned that ,sitting ,bull1 in anticipation of such action1 had had a strong guard about his house for his protection for several nights previous1 but on this particular night the ,indians had been dancing until nearly morning1 and the house was consequently left unguarded4 ,illustration3 ,fig4 #gf--,red ,tomahawk4 ,at daybreak on ,monday morning1 ,december #ae1 #ahij1 the police and volunteers1 #dc in number1 under command of ,lieutenant ,bull ,head1 a cool and reliable man1 surrounded ,sitting ,bull's house4 ,he had two log cabins1 a few rods apart1 and to make sure of their man1 eight of the police entered one house and ten went into the other1 while the rest remained on guard outside4 ,they found him asleep on the floor in the larger house4 ,he was aroused and told that he was a prisoner and must go to the agency4 ,he made no objection1 but said 8,all right2 ,i will dress and go with you40 ,he then sent one of his wives to the other house for some clothes he desired to wear1 and asked to have his favorite horse saddled for him to ride1 which was done by one of the police4 ,on looking about the room two rifles and several knives were found and taken by the police4 ,while dressing1 he apparently changed his mind and began abusing the police for disturbing him1 to which they made no reply4 ,while this was going on inside1 his followers1 to the number of perhaps #aej1 were congregating about the house outside and by the time he was dressed an excited crowd of ,indians had the police entirely surrounded and were pressing them to the wall4 ,on being brought out1 ,sitting ,bull became greatly excited and refused to go1 and called on his followers to rescue him4 ,lieutenant ,bull ,head and ,sergeant ,shave ,head were standing on each side of him1 with ,second ,sergeant ,red ,tomahawk guarding behind1 while the rest of the police were trying to clear the way in front1 when one of ,sitting ,bull's followers1 ,catch-the-,bear1 fired and shot ,lieutenant ,bull ,head in the side4 ,bull ,head at once turned and sent a bullet into the body of ,sitting ,bull1 who was also shot through the head at the same moment by ,red ,tomahawk4 ,sergeant ,shave ,head was shot by another of the crowd1 and fell to the ground with ,bull ,head and ,sitting ,bull4 ,catch-the-,bear1 who fired the first shot1 was immediately shot and killed by ,alone ,man1 one of the police1 and it became a desperate hand-to-hand fight of less than #dc men against more than a hundred4 ,the trained police soon drove their assailants into the timber near by1 and then returned and carried their dead and wounded into the house and held it for about two hours1 until the arrival of the troops under ,captain ,fecht1 about half past seven4 ,the troops had been notified of the perilous situation of the police by ,hawk ,man1 who had volunteered to carry the information from ,sitting ,bull's camp4 ,he succeeded in getting away1 assisted by ,red ,tomahawk1 although so closely pursued that several bullets passed through his clothing4 ,in spite of the efforts of the hostiles1 the police also held possession of the corral1 which ,sitting ,bull had filled with horses in anticipation of his flight4 ,when the cavalry came in sight over a hill1 about #a1ejj yards distant from the camp1 the police at the corral raised a white flag to show where they were1 but the troops1 mistaking them for hostiles1 fired two shells at them from the ,hotchkiss1 when ,sergeant ,red ,tomahawk1 who had taken command after the wounding of his superior officers1 paraded his men in line and then rode out alone with a white flag to meet the troops4 ,on the approach of the soldiers ,sitting ,bull's warriors fled up ,grand river a short distance and then turned south across the prairie toward ,cherry creek and ,cheyenne river4 ,not wishing to create such a panic among them as to drive them into the hostile camp in the ,bad ,lands1 ,captain ,fecht pursued them only a short distance and then left them to be handled by the other detachments in that direction4 ,their wives and families1 their property and their dead1 were left behind in the flight4 ,as soon as possible ,captain ,fecht also sent word to them by some ,indian women to return to their homes and they would not be molested4 ,to further reassure them1 the troops at once began their march back to the post4 ,as a result of this sensible policy1 very few of the ,sitting ,bull band joined the hostiles4 ,they had made no resistance to the troops1 but fled immediately on their appearance4 ,illustration3 ,fig4 #gg--,sitting ,bull the ,sioux medicine-man4 ,the fight lasted only a few minutes1 but with terribly fatal result4 ,six policemen were killed or mortally wounded1 including the officers ,bull ,head and ,shave ,head1 and one other less seriously wounded4 ,the hostiles lost eight killed1 including ,sitting ,bull and his son ,crow ,foot1 #ag years of age1 with several wounded4 ,during the fight the women attacked the police with knives and clubs1 but notwithstanding the excitement the police simply disarmed them and put them in one of the houses under guard4 ,illustration3 ,fig4 #gh--,sketch of the country where fight took place between ,sitting ,bull's ,indians and the government police1 ,december #ae1 #ahij4 ,the warmest praise is given the ,indian police for their conduct on this occasion by those who are most competent to judge4 ,some who thus faced death in obedience to orders had near relatives among those opposed to them4 ,agent ,mc,laughlin in one official letter says that he can not too strongly commend their splendid courage and ability in the action1 and in another letter says3 8,the details of the battle show that the ,indian police behaved nobly and exhibited the best of judgment and bravery1 and a recognition by the government for their services on this occasion is richly deserved4444 ,i respectfully urge that the ,interior ,department cooperate with the ,war ,department in obtaining ,congressional action which will secure to these brave survivors and to the families of the dead a full and generous reward40 ,colonel ,drum1 under whose orders the arrest was made1 after stating that ,sitting ,bull was not hurt until he began struggling to escape and until one of the police had been shot1 adds3 8,it is also remarkable that no squaws or children were hurt4 ,the police appear to have constantly warned the other ,indians to keep away1 until they were forced to fight in self-defense4 ,it is hardly possible to praise their conduct too highly40 ,notwithstanding the recommendation of the ,commissioner of ,indian ,affairs1 ,congress has taken no action in recognition of their services on this occasion4 ,before the action orders had been sent to the police to have with them a wagon1 in order to convey ,sitting ,bull quickly away from the camp1 so as to avoid trouble1 but in the excitement of preparation this was overlooked4 ,the police returned to the agency late in the afternoon1 bringing with them their dead and wounded1 together with two prisoners and the body of ,sitting ,bull1 which was turned over to the military authorities at ,fort ,yates4 ,the four dead policemen were buried at the agency next day with military honors4 ,bull ,head and ,shave ,head died in the hospital soon afterward1 with the consolation of having their friends around them in their last moments4 ,the agent states that the large majority of the ,indians were loyal to the government1 and expressed satisfaction at what they considered the termination of the disturbance4 ,couriers were again sent after the fleeing ,indians by ,mc,laughlin1 warning them to return to the agency1 where they would be safe1 or suffer the consequences if found outside the reservation4 ,within a few days nearly #bej had come in and surrendered1 leaving only about one-third still out4 ,most of these soon afterward surrendered with ,hump on ,cherry creek1 while the remainder1 about #ej1 joined ,big ,foot or went on to ,pine ,ridge4 7,g4 ,d41 #cf2 ,war1 #h47 ,thus died ,tatanka ,iyotanke1 ,sitting ,bull1 the great medicine-man of the ,sioux1 on the morning of ,december #ae1 #ahij1 aged about #ef years4 ,he belonged to the ,uncpapa division of the ,teton ,sioux4 ,although a priest rather than a chief1 he had gained a reputation in his early years by organizing and leading war parties1 and became prominent by his participation in the battle of ,little ,bighorn1 in ,montana1 on ,june #be1 #ahgf1 by which ,custer's command was wiped out of existence4 ,being pursued by ,general ,terry1 ,sitting ,bull and his band made their escape northward into ,canada1 where they remained until #ahha1 when he surrendered1 through the mediation of the ,canadian authorities1 on a promise of pardon4 ,to obtain subsistence while in ,canada1 his people had been obliged to sell almost all they possessed1 including their firearms1 so that they returned to their old homes in an impoverished condition4 ,after confinement as a prisoner of war until #ahhc1 ,sitting ,bull took up his residence on ,grand river1 where he remained until he met his death4 ,here he continued to be the leader of the opposition to civilization and the white man1 and his camp became the rallying point for the dissatisfied conservative element that clung to the old order of things1 and felt that innovation meant destruction to their race4 ,for seven years he had steadily opposed the treaty by which the great ,sioux reservation was at last broken up in #ahhi4 ,after the treaty had been signed by the requisite number to make it a law1 he was asked by a white man what the ,indians thought about it4 ,with a burst of passionate indignation he replied1 8,indians6 ,there are no ,indians left now but me40 ,however misguided he may have been in thus continuing a losing fight against the inevitable1 it is possible that from the ,indian point of view he may have been their patriot as he was their high priest4 ,he has been mercilessly denounced as a bad man and a liar2 but there can be no doubt that he was honest in his hatred of the whites1 and his breaking of the peace pipe1 saying that he 8wanted to fight and wanted to die10 showed that he was no coward4 ,but he represented the past4 ,his influence was incompatible with progress1 and his death marks an era in the civilization of the ,sioux4 ,in the language of ,general ,miles1 8,his tragic fate was but the ending of a tragic life4 ,since the days of ,pontiac1 ,tecumseh1 and ,red ,jacket no ,indian has had the power of drawing to him so large a following of his race and molding and wielding it against the authority of the ,united ,states1 or of inspiring it with greater animosity against the white race and civilization40 7,war1 #i47 ,on ,december #ah the ,indians who had already fled to the ,bad ,lands attacked a small party of men on ,spring creek of ,cheyenne river4 ,major ,tupper with #ajj men of ,carr's division was sent to their rescue1 and a skirmish ensued with the ,indians1 who were concealed in the bushes along the creek4 ,the government wagons1 while crossing the creek1 were also attacked by the hostiles1 who were finally driven off by reinforcements of cavalry under ,captain ,wells4 ,on the same date over a thousand ,indians returned to ,pine ,ridge4 ,news was received that there were still about #a1ejj fugitives camped on ,cheyenne river in the neighborhood of ,spring creek4 7,colby1 #a47 ,the most dangerous leader of dissatisfaction in the north after the death of ,sitting ,bull was considered to be ,hump1 on ,cheyenne ,river reservation4 ,the agent in charge had long before recommended his removal1 but it was thought that it would now be next to impossible to arrest him4 ,hump with his band of about #djj persons1 and ,big ,foot with nearly as many1 had their camps about the junction of ,cherry creek and ,cheyenne river4 ,for several weeks they had been dancing almost constantly1 and were very sullen and apparently very hostile4 ,after serious consideration of the matter1 the task of securing ,hump was assigned to ,captain ,e4 ,p4 ,ewers of the ,fifth infantry1 who had had charge of this chief and his band for seven years and had their full confidence and respect4 ,he was then on duty in ,texas1 but was ordered forward and reported soon after at ,fort ,bennett on the border of the reservation4 ,so dangerous was ,hump considered to be that the civil agents did not think it possible even for the officer to communicate with him4 ,however1 ,captain ,ewers1 without troops and attended only by ,lieutenant ,hale1 at once left the fort and rode out #fj miles to ,hump's camp4 8,hump at the time was #bj miles away and a runner was sent for him4 ,immediately upon hearing that ,captain ,ewers was in the vicinity he came to him and was told that the division commander desired him to take his people away from the hostiles and bring them to the nearest military post4 ,he replied that if ,general ,miles sent for him1 he would do whatever he desired4 ,he immediately brought his people into ,fort ,bennett and complied with all the orders and instructions given him1 and subsequently rendered valuable service for peace4 ,thus an element regarded as among the most dangerous was removed40 ,after coming into the fort1 ,hump enlisted as a scout under ,captain ,ewers1 and soon afterward1 in connection with the same ,lieutenant ,hale1 proved his loyalty by bringing about the surrender of the ,sitting ,bull fugitives4 ,subsequently ,captain ,ewers further distinguished himself by conducting the northern ,cheyenne--who were considered as particularly dangerous1 but who regarded ,captain ,ewers with absolute affection--from ,pine ,ridge to ,tongue river1 ,montana1 a distance of #cjj miles1 and in the most rigorous of the winter season1 without an escort of troops and without the loss of a single life or the commission by an ,indian of a single unlawful act4 7,war1 #aj47 ,the ,sitting ,bull fugitives who had not come in at once had fled southward toward their friends and near relatives of ,cheyenne ,river reservation1 and were camped on ,cherry creek a few miles above its junction with ,cheyenne river at ,cheyenne ,city4 ,as their presence there could serve only to increase the unrest among the other ,indians in that vicinity1 and as there was great danger that they might attempt to join those already in the ,bad ,lands1 ,captain ,hurst1 of the ,twelfth infantry1 commanding at ,fort ,bennett1 directed ,lieutenant ,h4 ,e4 ,hale on ,december #ah to go out and bring them in4 ,on arriving at ,cheyenne ,city the officer found it deserted1 all the citizens excepting one man having fled in alarm a short time before on the report of a half-blood that the ,sitting ,bull ,indians were coming and had sworn to kill the first white man they met4 ,having succeeded in frightening the whole population1 the half-blood himself1 ,narcisse ,narcelle1 left at once for the fort4 ,after some difficulty in finding anyone to assist him1 ,hale sent a policeman to bring back ,narcelle and sent out another ,indian to learn the situation and condition of the ,indian camp4 ,his only interpreter for the purpose was ,mr ,angell1 the single white man who had remained1 and who had learned some of the ,sioux language during his residence among them4 ,while thus waiting1 a report came that the ,indians had raided a ranch about #aj miles up the creek4 ,not hearing from his scouts1 the lieutenant determined to go alone and find the camp1 and was just about to start1 when ,hump1 the late dangerous hostile1 but now an enlisted scout1 rode in with the news that the ,sitting ,bull ,indians were approaching only a short distance away1 and armed4 ,although from the reports there was every reason to believe that they had just destroyed a ranch and were now coming to attack the town1 the officer1 with rare bravery1 kept his determination to go out and meet them1 even without an interpreter1 in the hope of preventing their hostile purpose4 ,hump volunteered to go with him4 ,the two rode out together and soon came up with the ,indians1 who received them in a friendly manner4 ,there were #df warriors in the party1 besides women and children1 wagons and ponies4 ,says the officer3 8,i appreciated the importance of the situation1 but was absolutely powerless to communicate with the ,indians4 ,i immediately formed the opinion that they could be easily persuaded to come into the agency if ,i could but talk with them4 ,while ,i was trying by signs to make them understand what ,i wanted1 ,henry ,angell rode into the circle and took his place at my side4 ,this generous man had not liked the idea of my going among these ,indians1 and from a true spirit of chivalry had ridden over to #8see it out4'0 ,verily1 while such men as ,ewers1 ,hale1 and ,angell live1 the day of chivalry is not gone by4 ,with ,angell's assistance as interpreter1 the officer told the ,indians that if they would stay where they were for one day1 he would go back to the agency and return within that time with the chief 7,captain ,j4 ,h4 ,hurst7 and an interpreter and no soldiers4 ,they replied that they would not move1 and1 having directed ,angell to kill a beef for them1 as they were worn-out and well-nigh starving1 and leaving ,hump with them to reassure them1 the lieutenant rode back to ,fort ,bennett1 #dj miles away1 notified ,captain ,hurst1 and returned with him1 ,sergeant ,gallagher1 and two ,indian scouts as interpreters1 the next day4 ,knowing the importance of haste1 they started out on this winter ride of #dj miles without blankets or rations4 ,on arriving ,captain ,hurst told them briefly what he had come for1 and then1 being exhausted from the rapid ride1 and knowing that an ,indian must not be hurried1 he ordered some beef and a plentiful supply of tobacco for them1 and said that after he and they had eaten and rested they could talk the matter over4 ,in the evening the principal men met him and told him over a pipe that they had left ,standing ,rock agency forever2 that their great chief and friend ,sitting ,bull had been killed there without cause2 that they had come down to talk with their friends on ,cherry creek about it1 but had found them gone1 and were consequently undecided as to what they should do4 ,the captain replied that he had come as a friend2 that if they would surrender their arms and go back with him to ,fort ,bennett1 they would be provided for and would not be harmed2 that he could make no promises as to their future disposition2 that if they chose to join ,big ,foot's camp1 only a few miles up the river1 the result would be their certain destruction4 ,after deliberating among themselves until midnight1 they came in a body1 delivered a number of guns1 and said they would go back to the fort4 ,accordingly they broke camp next morning and arrived at ,fort ,bennett on ,december #bd4 ,the entire body numbered #bba1 including #ee belonging on ,cherry creek4 ,these last were allowed to join their own people camped near the post4 ,the ,sitting ,bull ,indians1 with some others from ,standing ,rock1 numbering #bbg in all1 were held at ,fort ,sully1 a few miles below ,fort ,bennett1 until the close of the trouble4 ,thirty-eight others of the ,sitting ,bull band had joined ,big ,foot and afterward fled with him4 7,war1 #aa47 ,after the death of ,sitting ,bull and the enlistment of ,hump in the government service1 the only prominent leader outside of the ,bad ,lands who was considered as possibly dangerous was ,sitanka or ,big ,foot1 whose village was at the mouth of ,deep creek1 a few miles below the forks of ,cheyenne river4 ,the duty of watching him was assigned to ,lieutenant-,colonel ,e4 ,v4 ,sumner of the ,eighth cavalry1 who had his camp just above the forks4 ,here he was visited by ,big ,foot and his head men1 who assured the officer that they were peaceable and intended to remain quietly at home4 ,friendly relations continued until the middle of ,december1 when ,big ,foot came to bid good bye1 telling ,sumner that his people were all going to the agency to get their annuities4 ,a day or two later the order came to arrest ,big ,foot and send him as a prisoner to ,fort ,meade4 ,believing that the chief was acting in good faith to control his warriors1 who might easily go beyond control were he taken from them1 ,colonel ,sumner informed ,general ,miles that the ,indians were already on their way to the agency2 that if ,big ,foot should return he 7,sumner7 would try to get him1 and that otherwise he could be arrested at the agency1 if necessary4 ,soon after1 however1 the report came that ,big ,foot had stopped at ,hump's camp on the way to the agency1 to meet the fugitives coming south from ,sitting ,bull's camp4 ,on receipt of this information1 ,sumner at once marched down the river with the intention of stopping ,big ,foot4 ,when about half way to ,hump's camp1 ,big ,foot himself came up to meet him1 saying that he was friendly1 and that he and his men would obey any orders that the officer might give4 ,he stated that he had with him #ajj of his own ,indians and #ch from ,standing ,rock 7,sitting ,bull's band74 ,when asked why he had received these last1 knowing that they were refugees from their reservation1 he replied that they were his brothers and relations2 that they had come to his people hungry1 footsore1 and almost naked2 and that he had taken them in and fed them1 and that no one with a heart could do any less4 ,sumner then directed one of his officers1 ,captain ,hennisee1 to go to the ,indian camp with ,big ,foot and bring in all the ,indians4 ,that officer started and returned the next day1 ,december #ba1 with #ccc ,indians4 ,this large number was a matter of surprise in view of ,big ,foot's statement shortly before1 but it is possible that in speaking of his party he intended to refer only to the warriors4 ,they went into camp as directed1 turned out their ponies to graze1 and were fed1 and on the next morning all started quietly back with the troops4 ,as they had all along appeared perfectly friendly and compliant with every order1 no attempt was made to disarm them4 ,on arriving near their own village1 however1 it became apparent that ,big ,foot could not control their desire to go to their homes4 ,the chief came frankly to ,sumner and said that he himself would go wherever wanted1 but that there would be trouble to force the women and children1 who were cold and hungry1 away from their village4 ,he protested also that they were now at home1 where they had been ordered by the government to stay1 and that none of them had done anything to justify their removal4 ,as it was evident that they would not go peaceably1 ,colonel ,sumner determined to bring his whole force on the next day to compel them4 ,in the meantime he sent a white man named ,dunn1 who had a friendly acquaintance with ,big ,foot1 to tell him that the ,indians must obey the order to remove4 ,dunn delivered the message and returned1 being followed later by the interpreter1 with the statement that the ,indians had consented to go to the agency1 and would start the next morning1 ,december #bc4 ,that evening1 however1 scouts came in with the word that the ,indians had left their village and were going southward4 ,it was at first thought that they intended turning off on another trail to the agency1 but instead of doing so they kept on in the direction of ,pine ,ridge and the refugees in the ,bad ,lands1 taking with them only their ponies and tipi poles4 ,the cause of this precipitate flight after the promise given by ,big ,foot is somewhat uncertain4 ,the statement of the interpreter1 ,felix ,benoit1 would make it appear that the ,indians were frightened by ,dunn1 who told them that the soldiers were coming in the morning to carry them off and to shoot them if they refused to go4 ,while this doubtless had the effect of alarming them1 the real cause of their flight was probably the fact that just at this critical juncture ,colonel ,merriam was ordered to move with his command up ,cheyenne river to join forces with ,sumner in compelling their surrender4 ,such is the opinion of ,general ,ruger1 who states officially that 8,big ,foot and adherents who had joined him1 probably becoming alarmed on the movement of ,colonel ,merriam's command from ,fort ,bennett and a rumor that ,colonel ,sumner would capture them1 eluded ,colonel ,sumner's command and started for the ,pine ,ridge reservation40 ,this agrees with the statement of several of the survivors that they had been frightened from their homes by the news of ,merriam's approach4 ,sumner1 in his report1 calls attention to the fact that they committed no depredations in their flight1 although they passed several ranches and at one time even went through a pasture filled with horses and cattle without attempting to appropriate them4 ,he also expresses the opinion that ,big ,foot was compelled unwillingly to go with his people4 ,the whole number of fugitives was at least #cdj1 including a few from the bands of ,sitting ,bull and ,hump4 ,immediately on learning of their flight ,colonel ,sumner notified ,general ,carr1 commanding in the direction of the ,bad ,lands4 7,war1 #ab47 ,the situation at this crisis is thus summed up by ,indian ,commissioner ,morgan3 ,groups of ,indians from the different reservations had commenced concentrating in the ,bad ,lands upon or in the vicinity of the ,pine ,ridge reservation4 ,killing of cattle and destruction of other property by these ,indians1 almost entirely within the limits of ,pine ,ridge and ,rosebud reservations1 occurred1 but no signal fires were built1 no warlike demonstrations were made1 no violence was done to any white settler1 nor was there cohesion or organization among the ,indians themselves4 ,many of them were friendly ,indians1 who had never participated in the ghost dance1 but had fled thither from fear of soldiers1 in consequence of the ,sitting ,bull affair or through the overpersuasion of friends4 ,the military gradually began to close in around them and they offered no resistance1 and a speedy and quiet capitulation of all was confidently expected4 7,comr41 #cd47 ,nearly #c1jjj troops were now in the field in the ,sioux country4 ,this force was fully sufficient to have engaged the ,indians with success1 but as such action must inevitably have resulted in wholesale killing on both sides1 with the prospect of precipitating a raiding warfare unless the hostiles were completely annihilated1 it was thought best to bring about a surrender by peaceful means4 ,the refugees in the ,bad ,lands who had fled from ,pine ,ridge and ,rosebud had been surrounded on the west and north by a strong cordon of troops1 operating under ,general ,brooke1 which had the effect of gradually forcing them back toward the agency4 ,at the same time that officer made every effort to expedite the process by creating dissensions in the ,indian camp1 and trying in various ways to induce them to come in by small parties at a time4 ,to this end the ,indians were promised that if they complied with the orders of the military their rights and interests would be protected1 so far as it was within the power of the military department to accomplish that result4 ,although they had about lost confidence in the government1 these assurances had a good effect1 which was emphasized by the news of the death of ,sitting ,bull1 the arrest of ,big ,foot1 and return of ,hump to his agency1 and the steady pressure of the troops from behind2 and on ,december #bg1 #ahij1 the entire force broke camp and left their stronghold in the ,bad ,lands and began moving in toward the agency at ,pine ,ridge4 ,the several detachments of troops followed behind1 within supporting distance of one another1 and so closely that the fires were still burning in the ,indian camps when the soldiers moved in to occupy the same ground4 7,war1 #ac47 ,as early as ,december #f a conference had been brought about at ,pine ,ridge1 through the efforts of ,father ,jutz1 the priest of the ,catholic mission1 between ,general ,brooke and the leading chiefs of both friendlies and 8hostiles40 ,although no definite conclusion was reached1 the meeting was a friendly one1 ending with a feast and an ,indian dance4 ,the immediate effect was a division in the hostile camp1 culminating in a quarrel between the two factions1 with the result that ,two ,strike and his party left the rest and moved in toward the agency1 while ,short ,bull and ,kicking ,bear retreated farther into the ,bad ,lands4 ,on learning of this condition of affairs1 ,general ,brooke sent out ,american ,horse and ,big ,road with a large party of warriors to meet ,two ,strike and go back with him to persuade the others1 if possible1 to come in4 ,at the same time the troops were moved up to intercept the flight of the hostiles4 7,colby1 #b2 ,g4 ,d41 #cg47 ,on ,christmas day the ,cheyenne scouts1 camped on ,battle creek north of the ,bad ,lands1 were attacked by a party of hostiles led by ,kicking ,bear in person4 ,the fight was kept up until after dark1 several being killed or wounded on both sides1 but the hostiles were finally driven off4 7,colby1 #c47 ,but the tragedy was near at hand4 ,orders had been given to intercept ,big ,foot's party in its flight from ,cheyenne river toward the ,bad ,lands4 ,this was accomplished on ,december #bh1 #ahij1 by ,major ,whitside of the ,seventh cavalry1 who came up with him a short distance west of the ,bad ,lands4 ,not having succeeded in communicating with the refugees who had fled there and who were already on their way to the agency1 ,big ,foot had made no stop1 but continued on also toward ,pine ,ridge4 ,on sighting the troops he raised a white flag1 advanced into the open country1 and asked for a parley4 ,this was refused by ,major ,whitside1 who demanded an unconditional surrender1 which was at once given1 and the ,indians moved on with the troops to ,wounded ,knee creek1 about #bj miles northeast of ,pine ,ridge agency1 where they camped as directed by ,major ,whitside4 ,in order to make assurance complete1 ,general ,brooke sent ,colonel ,forsyth to join ,major ,whitside with four additional troops of the ,seventh cavalry1 which1 with the scouts under ,lieutenant ,taylor1 made up a force of eight troops of cavalry1 one company of scouts1 and four pieces of light artillery 7,hotchkiss guns71 with a total force of #dgj men1 as against a total of #ajf warriors then present in ,big ,foot's band4 ,a scouting party of ,big ,foot's band was out looking for the camp under ,kicking ,bear and ,short ,bull1 but as these chiefs1 with their followers1 were already on their way to the agency1 the scouting party was returning to rejoin ,big ,foot when the fight occurred the next morning4 ,it was the intention of ,general ,miles to send ,big ,foot and his followers back to their own reservation1 or to remove them altogether from the country until the excitement had subsided4 7,war1 #ad47 ,at this time there were no ,indians in the ,bad ,lands4 ,two ,strike and ,crow ,dog had come in about a week before and were now camped close to the agency4 ,kicking ,bear and ,short ,bull1 with their followers1 had yielded to the friendly persuasions of ,american ,horse1 ,little ,wound1 ,standing ,bear1 and others who had gone out to them in the interests of peace1 and both parties were now coming in together and had arrived at the ,catholic mission1 #e miles from the agency1 when the battle occurred4 ,on the morning of ,december #bi1 #ahij1 preparations were made to disarm the ,indians preparatory to taking them to the agency and thence to the railroad4 ,in obedience to instructions the ,indians had pitched their tipis on the open plain a short distance west of the creek and surrounded on all sides by the soldiers4 ,in the center of the camp the ,indians had hoisted a white flag as a sign of peace and a guarantee of safety4 ,behind them was a dry ravine running into the creek1 and on a slight rise in the front was posted the battery of four ,hotchkiss machine guns1 trained directly on the ,indian camp4 ,in front1 behind1 and on both flanks of the camp were posted the various troops of cavalry1 a portion of two troops1 together with the ,indian scouts1 being dismounted and drawn up in front of the ,indians at the distance of only a few yards from them4 ,big ,foot himself was ill of pneumonia in his tipi1 and ,colonel ,forsyth1 who had taken command as senior officer1 had provided a tent warmed with a camp stove for his reception4 ,shortly after #h oclock in the morning the warriors were ordered to come out from the tipis and deliver their arms4 ,they came forward and seated themselves on the ground in front of the troops4 ,they were then ordered to go by themselves into their tipis and bring out and surrender their guns4 ,the first twenty went and returned in a short time with only two guns4 ,it seemed evident that they were unwilling to give them up1 and after consultation of the officers part of the soldiers were ordered up to within ten yards of the group of warriors1 while another detachment of troops was ordered to search the tipis4 ,after a thorough hunt these last returned with about forty rifles1 most of which1 however1 were old and of little value4 ,the search had consumed considerable time and created a good deal of excitement among the women and children1 as the soldiers found it necessary in the process to overturn the beds and other furniture of the tipis and in some instances drove out the inmates4 ,all this had its effect on their husbands and brothers1 already wrought up to a high nervous tension and not knowing what might come next4 ,while the soldiers had been looking for the guns ,yellow ,bird1 a medicine-man1 had been walking about among the warriors1 blowing on an eagle-bone whistle1 and urging them to resistance1 telling them that the soldiers would become weak and powerless1 and that the bullets would be unavailing against the sacred 8ghost shirts10 which nearly every one of the ,indians wore4 ,as he spoke in the ,sioux language1 the officers did not at once realize the dangerous drift of his talk1 and the climax came too quickly for them to interfere4 ,it is said one of the searchers now attempted to raise the blanket of a warrior4 ,suddenly ,yellow ,bird stooped down and threw a handful of dust into the air1 when1 as if this were the signal1 a young ,indian1 said to have been ,black ,fox from ,cheyenne river1 drew a rifle from under his blanket and fired at the soldiers1 who instantly replied with a volley directly into the crowd of warriors and so near that their guns were almost touching4 ,from the number of sticks set up by the ,indians to mark where the dead fell1 as seen by the author a year later1 this one volley must have killed nearly half the warriors 7plate ,,xcix74 ,the survivors sprang to their feet1 throwing their blankets from their shoulders as they rose1 and for a few minutes there was a terrible hand to hand struggle1 where every man's thought was to kill4 ,although many of the warriors had no guns1 nearly all had revolvers and knives in their belts under their blankets1 together with some of the murderous warclubs still carried by the ,sioux4 ,the very lack of guns made the fight more bloody1 as it brought the combatants to closer quarters4 ,illustration3 ,,pl4 ,,xcvii ,,wounded ,,knee ,,battlefield ,,explanation ,,of ,,plate ,,xcvii ,compiled from map by ,lieutenant ,t4 ,q4 ,donaldson1 ,seventh ,united ,states cavalry1 kindly loaned by ,dr ,j4 ,d4 ,glennan1 ,united ,states ,army4 ,a4 and ,i4 ,seventy-six men from ,a and ,i troops forming dismounted line of sentinels4 ,b4 ,troop ,b dismounted and in line4 ,c4 ,troop ,c mounted and in line 7sorrel troop74 ,d4 ,troop ,d mounted and in line 7black troop74 ,e4 ,troop ,e mounted and in line 7bay troop74 ,g4 ,troop ,g mounted and in line 7gray troop74 ,k4 ,troop ,k dismounted and in line4 ,s4 ,indian scouts4 #a4 ,tent from which a hostile warrior shot two soldiers4 #b4 ,tent occupied by ,big ,foot and his wife and in front of which the former was killed4 #c4 ,tents put up for the use of ,big ,foot's band4 #d4 ,council ring in or near which were ,general ,forsyth1 ,major ,whitside1 ,captain ,varnum1 ,captain ,hoff1 ,captain ,wallace1 ,doctor ,glennan1 ,lieutenant ,robinson1 ,lieutenant ,nicholson1 ,lieutenant ,mc,cormick1 and the reporters4 #e4 ,officers' tents1 first battalion4 #f4 ,enlisted mens' tents1 first battalion4 #g4 ,bivouac of second battalion on night of ,december #bh1 #ahij4 #h4 ,four ,hotchkiss guns and detachment of ,first artillery1 under ,captain ,capron1 ,first artillery1 and ,lieutenant ,hawthorne1 ,second artillery4 #i4 ,indian village4 #aj4 ,indian ponies4 #aa4 ,dismounted line of sentinels4 #ab4 ,captains ,ilsley and ,moylan4 #ac4 ,lieutenants ,garlington and ,waterman4 #ad4 ,captain ,godfrey and ,lieutenant ,tompkins4 #ae4 ,captain ,jackson and ,lieutenant ,donaldson4 #af4 ,lieutenant ,taylor1 ,ninth cavalry1 commanding ,indian scouts 7,s74 #ag4 ,captain ,edgerly and ,lieutenant ,brewer4 #ah4 ,captain ,nowlan and ,lieutenant ,gresham4 #ai4 ,indian houses4 #bj4 ,lieutenants ,sickel and ,rice4 ,just beyond the limit of the map1 toward the west1 the ravine forms a bend1 in which a number of hostiles took refuge1 and from which ,lieutenant ,hawthorne was shot4 ,captain ,wallace was found near the center of the council ring4 ,big ,foot was killed two or three yards in front of his tent4 ,father ,craft was near the center of the ring when stabbed4 ,the ,indians broke to the west through ,b and ,k troops4 ,while in the council ring all the warriors had on blankets1 with their arms1 principally ,winchester rifles1 concealed under them4 ,most of the warriors1 including the medicine-man1 were painted and wore ghost shirts4 ,at the first volley the ,hotchkiss guns trained on the camp opened fire and sent a storm of shells and bullets among the women and children1 who had gathered in front of the tipis to watch the unusual spectacle of military display4 ,the guns poured in #b-pound explosive shells at the rate of nearly fifty per minute1 mowing down everything alive4 ,the terrible effect may be judged from the fact that one woman survivor1 ,blue ,whirlwind1 with whom the author conversed1 received fourteen wounds1 while each of her two little boys was also wounded by her side4 ,in a few minutes #bjj ,indian men1 women1 and children1 with #fj soldiers1 were lying dead and wounded on the ground1 the tipis had been torn down by the shells and some of them were burning above the helpless wounded1 and the surviving handful of ,indians were flying in wild panic to the shelter of the ravine1 pursued by hundreds of maddened soldiers and followed up by a raking fire from the ,hotchkiss guns1 which had been moved into position to sweep the ravine4 ,there can be no question that the pursuit was simply a massacre1 where fleeing women1 with infants in their arms1 were shot down after resistance had ceased and when almost every warrior was stretched dead or dying on the ground4 ,on this point such a careful writer as ,herbert ,welsh says3 8,from the fact that so many women and children were killed1 and that their bodies were found far from the scene of action1 and as though they were shot down while flying1 it would look as though blind rage had been at work1 in striking contrast to the moderation of the ,indian police at the ,sitting ,bull fight when they were assailed by women40 7,welsh1 #c47 ,the testimony of ,american ,horse and other friendlies is strong in the same direction4 7,see page #hci47 ,commissioner ,morgan in his official report says that 8,most of the men1 including ,big ,foot1 were killed around his tent1 where he lay sick4 ,the bodies of the women and children were scattered along a distance of two miles from the scene of the encounter40 7,comr41 #ce47 ,this is no reflection on the humanity of the officer in charge4 ,on the contrary1 ,colonel ,forsyth had taken measures to guard against such an occurrence by separating the women and children1 as already stated1 and had also endeavored to make the sick chief1 ,big ,foot1 as comfortable as possible1 even to the extent of sending his own surgeon1 ,dr ,glennan1 to wait on him on the night of the surrender4 ,strict orders had also been issued to the troops that women and children were not to be hurt4 ,the butchery was the work of infuriated soldiers whose comrades had just been shot down without cause or warning4 ,in justice to a brave regiment it must be said that a number of the men were new recruits fresh from eastern recruiting stations1 who had never before been under fire1 were not yet imbued with military discipline1 and were probably unable in the confusion to distinguish between men and women by their dress4 ,after examining all the official papers bearing on the subject in the files of the ,war ,department and the ,indian ,office1 together with the official reports of the ,commissioner of ,indian ,affairs and of the ,secretary of ,war and the several officers engaged2 after gathering all that might be obtained from unofficial printed sources and from conversation with survivors and participants in the engagement on both sides1 and after going over the battle-ground in company with the interpreter of the scouts engaged1 the author arrives at the conclusion that when the sun rose on ,wounded ,knee on the fatal morning of ,december #bi1 #ahij1 no trouble was anticipated or premeditated by either ,indians or troops2 that the ,indians in good faith desired to surrender and be at peace1 and that the officers in the same good faith had made preparations to receive their surrender and escort them quietly to the reservation2 that in spite of the pacific intent of ,big ,foot and his band1 the medicine-man1 ,yellow ,bird1 at the critical moment urged the warriors to resistance and gave the signal for the attack2 that the first shot was fired by an ,indian1 and that the ,indians were responsible for the engagement2 that the answering volley and attack by the troops was right and justifiable1 but that the wholesale slaughter of women and children was unnecessary and inexcusable4 ,authorities differ as to the number of ,indians present and killed at ,wounded ,knee4 ,general ,ruger states that the band numbered about #cdj1 including about #ajj warriors1 but ,major ,whitside1 to whom they surrendered1 reported them officially as numbering #abj men and #bej women and children1 a total of #cgj4 7,war1 #ae2 ,g4 ,d41 #ch47 ,this agrees almost exactly with the statement made to the author by ,mr ,asay1 a trader who was present at the surrender4 ,general ,miles says that there were present #ajf warriors1 a few others being absent at the time in search of the party under ,kicking ,bear and ,short ,bull4 7,war1 #af47 ,among those who surrendered were about #gj refugees from the bands of ,sitting ,bull and ,hump4 7,g4 ,d41 #ci47 ,no exact account of the dead could be made immediately after the fight1 on account of a second attack by another party of ,indians coming up from the agency4 ,some of the dead and wounded left on the field were undoubtedly carried off by their friends before the burial party came out three days later1 and of those brought in alive a number afterward died of wounds and exposure1 but received no notice in the official reports4 ,the ,adjutant-,general1 in response to a letter of inquiry1 states that #abh ,indians were killed and #cc wounded4 ,commissioner ,morgan1 in his official report1 makes the number killed #adf4 7,comr41 #cf47 ,both these estimates are evidently too low4 ,general ,miles1 in his final report1 states that about #bjj men1 women1 and children were killed4 7,war1 #ag47 ,general ,colby1 who commanded the ,nebraska state troops1 says that about #ajj men and over #abj women and children were found dead on the field1 a total of about #bbj4 7,colby1 #d47 ,agent ,royer telegraphed immediately after the fight that about #cjj ,indians had been killed1 and ,general ,miles1 telegraphing on the same day1 says1 8,i think very few ,indians have escaped40 7,g4 ,d41 #dj47 ,fifty-one ,indians were brought in the same day by the troops1 and a few others were found still alive by the burial party three days later4 ,a number of these afterward died4 ,no considerable number got away1 being unable to reach their ponies after the fight began4 ,general ,miles states that #ih warriors were killed on the field4 7,war1 #ah47 ,the whole number killed on the field1 or who later died from wounds and exposure1 was probably very nearly #cjj4 ,according to an official statement from the ,adjutant-,general1 #ca soldiers were killed in the battle4 ,about as many more were wounded1 one or two of whom afterward died4 ,all of the killed1 excepting ,hospital ,steward ,pollock and an ,indian scout named ,high ,backbone1 belonged to the ,seventh cavalry1 as did probably also nearly all of the wounded4 ,the only commissioned officer killed was ,captain ,wallace4 ,he received four bullet wounds in his body and finally sank under a hatchet stroke upon the head4 ,lieutenant ,e4 ,a4 ,garlington1 of the ,seventh cavalry1 and ,lieutenant ,h4 ,l4 ,hawthorne1 of the ,second artillery1 were wounded4 7,war1 #ai47 ,the last-named officer owed his life to his watch1 which deflected the bullet that otherwise would have passed through his body4 ,below is given a complete list of officers and enlisted men who were killed1 or died of wounds or exposure1 in connection with the ,sioux campaign4 ,the statement is contained in an official letter of reply from the ,adjutant-,general's office dated ,may #bf1 #ahid4 ,unless otherwise noted all were of the ,seventh cavalry and were killed on ,december #bi1 the date of the battle of ,wounded ,knee4 ,in addition to these1 two others1 ,henry ,miller1 a herder1 and ,george ,wilhauer1 of the ,nebraska militia1 were killed in the same connection4 ,with the #f ,indian police killed in arresting ,sitting ,bull1 this makes a total of #di deaths on the government side1 including #g ,indians and a negro3 ,adams1 ,william4 ,bone1 ,albert ,s4 7corporal1 died of wounds74 ,casey1 ,edward ,w4 7first lieutenant ,twenty-second infantry1 ,january #g74 ,coffey1 ,dora ,s4 7first sergeant74 ,cook1 ,ralph ,l4 ,corwine1 ,richard ,w4 7sergeant major74 ,costello1 ,john4 ,cummings1 ,pierce4 ,de ,vreede1 ,jan4 ,dyer1 ,arthur ,c4 7sergeant74 ,elliott1 ,george 7died of wounds1 ,january #ac74 ,francischetti1 ,dominic 7,december #cj74 ,forrest1 ,harry ,r4 7corporal74 ,frey1 ,henry4 ,grauberg1 ,herman 7died of wounds1 ,december #cj74 ,haywood1 ,charles 7,ninth cavalry1 colored1 ,december #cj74 ,high ,backbone 7,indian scout74 ,hodges1 ,william ,t4 7sergeant74 ,howard1 ,henry 7sergeant1 died of wounds1 ,january #bc74 ,johnson1 ,george ,p4 ,kelley1 ,james ,e4 ,kellner1 ,august4 ,korn1 ,gustav 7blacksmith74 ,logan1 ,james4 ,mc,clintock1 ,william ,f4 ,mc,cue1 ,john ,m4 ,mann1 ,james ,d4 7first lieutenant1 died of wounds1 ,january #ae74 ,meil1 ,john ,w4 7killed in railroad accident1 ,january #bf74 ,mezo1 ,william ,s4 ,murphy1 ,joseph4 ,nettles1 ,robert ,h4 7sergeant74 ,newell1 ,charles ,h4 7corporal1 died of wounds74 ,pollock1 ,oscar 7hospital steward74 ,regan1 ,michael4 ,reinecky1 ,frank ,t4 ,schartel1 ,thomas 7,first artillery1 killed in railroad accident1 ,january #bf74 ,schwenkey1 ,philip4 ,stone1 ,harry ,b4 7died of wounds1 ,january #ab74 ,twohig1 ,daniel4 ,wallace1 ,george ,b4 7captain74 ,zehnder1 ,bernhard 7died of wounds74 ,the heroic missionary priest1 ,father ,craft1 who had given a large part of his life to work among the ,sioux1 by whom he was loved and respected1 had endeavored at the beginning of the trouble to persuade the stampeded ,indians to come into the agency1 but without success1 the ,indians claiming that no single treaty ever made with them had been fulfilled in all its stipulations4 ,many of the soldiers being of his own faith1 he accompanied the detachment which received the surrender of ,big ,foot1 to render such good offices as might be possible to either party4 ,in the desperate encounter he was stabbed through the lungs1 but yet1 with bullets flying about him and hatchets and warclubs circling through the air1 he went about his work1 administering the last religious consolation to the dying until he fell unconscious from loss of blood4 ,he was brought back to the agency along with the other wounded1 and although his life was despaired of for some time1 he finally recovered4 ,in talking about ,wounded ,knee with one of the friendly warriors who had gone into the ,bad ,lands to urge the hostiles to come in1 he spoke with warm admiration of ,father ,craft1 and ,i asked why it was1 then1 that the ,indians had tried to kill him4 ,he replied1 8,they did not know him4 ,father ,jutz the priest at the ,drexel ,catholic mission1 previously mentioned always wears his black robe1 but ,father ,craft on that day wore a soldier's cap and overcoat4 ,if he had worn his black robe1 no ,indian would have hurt him40 ,on inquiring afterward ,i learned that this was not correct1 as ,father ,craft did have on his priestly robes4 ,from the ,indian statement1 however1 and the well-known affection in which he was held by the ,sioux1 it is probable that the ,indian who stabbed him was too much excited at the moment to recognize him4 ,illustration3 ,,pl4 ,,xcviii ,,after ,,the ,,battle ,the news of the battle was brought to the agency by ,lieutenant ,guy ,preston1 of the ,ninth cavalry1 who1 in company with a soldier and an ,indian scout1 made the ride of #af or #ah miles in a little over an hour1 one horse falling dead of exhaustion on the way4 ,there were then at the agency1 under command of ,general ,brooke1 about #cjj men of the ,second infantry and #ej ,indian police4 ,the firing at ,wounded ,knee was plainly heard by the thousands of ,indians camped about the agency at ,pine ,ridge1 who had come in from the ,bad ,lands to surrender4 ,they were at once thrown into great excitement1 undoubtedly believing that there was a deliberate purpose on foot to disarm and massacre them all1 and when the fugitives--women and children1 most of them--began to come in1 telling the story of the terrible slaughter of their friends and showing their bleeding wounds in evidence1 the camp was divided between panic and desperation4 ,a number of warriors mounted in haste and made all speed to the battle-ground1 only about two hours distant1 where they met the troops1 who were now scattered about1 hunting down the fugitives who might have escaped the first killing1 and picking up the dead and wounded4 ,the soldiers were driven in toward the center1 where they threw up entrenchments1 by means of which they were finally able to repel the attacking party4 ,with the assistance of a body of ,indian scouts and police1 they then gathered up the dead and wounded soldiers1 with some of the wounded ,indians and a few other prisoners to the number of #ea1 and came into the agency4 ,in the meantime the hostiles under ,two ,strike had opened fire on the agency from the neighboring hills and endeavored to approach1 by way of a deep ravine1 near enough to set fire to the buildings4 ,general ,brooke1 desiring to avoid a general engagement1 ordered out the ,indian police--a splendidly drilled body of #ej brave men--who gallantly took their stand in the center of the agency inclosure1 in full view of the hostiles1 some of whom were their own relatives1 and kept them off1 returning the fire of besiegers with such good effect as to kill two and wound several others4 ,the attacking party1 as well as those who rode out to help their kinsmen at ,wounded ,knee1 were not the ,pine ,ridge ,indians 7,ogalala7 but the ,brul from ,rosebud under the lead of ,two ,strike1 ,kicking ,bear1 and ,short ,bull4 ,on the approach of the detachment returning from ,wounded ,knee almost the entire body that had come in to surrender broke away and fell back to a position on ,white ,clay creek1 where the next day found a camp of #d1jjj ,indians1 and including more than a thousand warriors now thoroughly hostile4 ,on the evening of the battle ,general ,miles telegraphed to military headquarters1 8,last night everything looked favorable for getting all the ,indians under control2 since report from ,forsyth it looks more serious than at any other time40 7,g4 ,d41 #da47 ,it seemed that all the careful work of the last month had been undone4 ,at the first indication of coming trouble in ,november all the outlying schools and mission stations on ,pine ,ridge reservation had been abandoned1 and teachers1 farmers1 and missionaries had fled to the agency to seek the protection of the troops1 all but the members of the ,drexel ,catholic mission1 #e miles northwest from the agency4 ,here the two or three priests and five ,franciscan sisters remained quietly at their post1 with a hundred little children around them1 safe in the assurance of the 8hostiles0 that they would not be molested4 ,while the fighting was going on at ,wounded ,knee and hundreds of furious warriors were firing into the agency1 where the handful of whites were shivering in spite of the presence of troops and police1 these gentle women and the kindly old ,german priest were looking after the children1 feeding the frightened fugitive women1 and tenderly caring for the wounded ,indians who were being brought in from ,wounded ,knee and the agency4 ,throughout all these weeks of terror they went calmly about the duties to which they had consecrated their lives1 and kept their little flock together and their school in operation1 without the presence of a single soldier1 completely cut off from the troops and the agency and surrounded by thousands of wild ,indians4 ,some time afterward1 in talking with the ,indians about the events of the campaign1 the warrior who had spoken with such admiration of ,father ,craft referred with the same affectionate enthusiasm to ,father ,jutz1 and said that when the infuriated ,indians attacked the agency on hearing of the slaughter at ,wounded ,knee they had sent word to the mission that no one there need be afraid4 8,we told him to stay where he was and no ,indian would disturb him10 said the warrior4 ,he told how the priest and the sisters had fed the starving refugees and bound up the wounds of the survivors who escaped the slaughter1 and then after a pause he said3 8,he is a brave man2 braver than any ,indian40 ,curious to know why this man had not joined the hostiles1 among whom were several of his near relatives1 ,i asked him the question4 ,his reply was simple3 8,i had a little boy at the ,drexel mission4 ,he died and ,father ,jutz put a white stone over him4 ,that is why ,i did not join the hostiles40 ,while visiting ,pine ,ridge in #ahia ,i went out to see the ,drexel school and found ,father ,john ,jutz1 a simple1 kindly old ,german from the ,tyrol1 with one or two other ,german lay brothers and five ,franciscan sisters1 ,americans4 ,although but a recent establishment1 the school was in flourishing condition1 bearing in everything the evidences of orderly industry4 ,like a true ,german of the ,alps1 ,father ,jutz had already devised a way to make jelly from the wild plums and excellent wine from the chokecherry4 ,while talking1 the recess hour arrived and a bevy of small children came trooping in1 pushing over one another in the effort to get hold of a finger of the good father1 or at least to hold on to his robe while he led them into another room where one of the sisters gave to each a ginger cake1 hot from the oven4 ,the room was filled with the shouts and laughter of the children and the father explained1 8,children get hungry1 and we always have some cakes for the little ones at recess4 ,i let the boys be noisy in the playroom as long as they don't fight4 ,it is good for them40 ,looking at the happy1 noisy crowd around the black-gowned missionary and sister1 it was easy to see how they had felt safe in the affection of the ,indians through all the days and nights when others were trembling behind breastworks and files of soldiers4 ,referring to what the ,indians had told me1 ,i asked ,father ,jutz if it was true that the hostiles had sent word to them not to be afraid4 ,he replied1 8,yes2 they had sent word that no one in the mission need be alarmed10 and then1 with a gentle smile1 he added1 8,but it was never our intention to leave40 ,it was plain enough that beneath the quiet exterior there burned the old missionary fire of ,jogues and ,marquette4 ,illustration3 ,,pl4 ,,xcix ,,battlefield ,,of ,,wounded ,,knee ,the conflict at ,wounded ,knee bore speedy fruit4 ,on the same day1 as has been said1 a part of the ,indians under ,two ,strike attacked the agency and the whole body of nearly #d1jjj who had come in to surrender started back again to intrench themselves in preparation for renewed hostilities4 ,on the morning of ,december #cj1 the next day after the fight1 the wagon train of the ,ninth cavalry 7colored7 was attacked within #b miles of the agency while coming in with supplies4 ,one soldier was killed1 but the ,indians were repulsed with the loss of several of their number4 ,on the same day news came to the agency that the hostiles had attacked the ,catholic mission #e miles out1 and ,colonel ,forsyth with eight troops of the ,seventh cavalry and one piece of artillery was ordered by ,general ,brooke to go out and drive them off4 ,it proved that the hostiles had set fire to several houses between the mission and the agency1 but the mission had not been disturbed4 ,as the troops approached the hostiles fell back1 but ,forsyth failed to occupy the commanding hills and was consequently surrounded by the ,indians1 who endeavored to draw him into a canyon and pressed him so closely that he was obliged to send back three times for reinforcements4 ,major ,henry had just arrived at the agency with a detachment of the ,ninth cavalry1 and on hearing the noise of the firing started at once to the relief of ,forsyth with four troops of cavalry and a ,hotchkiss gun4 ,on arriving on the ground he occupied the hills and thus succeeded in driving off the hostiles without further casualty1 and rescued the ,seventh from its dangerous position4 ,in this skirmish1 known as the 8mission fight10 the ,seventh lost one officer1 ,lieutenant ,mann1 and a private1 ,dominic ,francischetti1 killed1 and seven wounded4 7,war1 #bj2 ,g4 ,d41 #db47 ,the conduct of the colored troops of the ,ninth cavalry on this occasion deserves the highest commendation4 ,at the time of the battle at ,wounded ,knee1 the day before1 they were in the ,bad ,lands1 about #hj or #ij miles out from ,pine ,ridge1 when the order was sent for them to come in to aid in repelling the attack on the agency4 ,by riding all night they arrived at the agency at daylight1 together with two ,hotchkiss guns1 in charge of ,lieutenant ,john ,hayden of the ,first artillery4 ,hardly had they dismounted when word arrived that their wagon train1 coming on behind1 was attacked1 and they were obliged to go out again to its relief1 as already described4 ,on coming in again they lay down to rest after their long night ride1 when they were once more called out to go to the aid of the ,seventh at the mission4 ,jumping into the saddle they rode at full speed to the mission1 #e miles out1 repelled the hostiles and saved the command1 and returned to the agency1 after having ridden over #ajj miles and fought two engagements within thirty hours4 ,lieutenant ,hayden1 with his ,hotchkiss1 who had come in with them from the ,bad ,lands1 took part also with them in the mission fight4 ,on the same evening ,standing ,soldier1 an ,indian scout1 arrived at the agency with a party of #fe ,indians1 including #ah men4 ,these were a part of ,big ,foot's or ,short ,bull's following1 who had lost their way during the flight from ,cheyenne river and were hunting for the rest of the band when captured by the scouts4 ,they were not aware of the death of ,big ,foot and the extermination of his band1 but after having been disarmed and put under guard they were informed of it1 but only in a mild way1 in order not to provoke undue excitement4 7,g4 ,d41 #dc47 ,immediately after the battle of ,wounded ,knee1 in consequence of the panic among the frontier settlers of ,nebraska1 the ,nebraska state troops were called out under command of ,general ,l4 ,w4 ,colby4 ,they were stationed at the most exposed points between the settlements and the reservation and remained in the field until the surrender of the hostiles two weeks later4 ,the only casualty among them was the death of private ,george ,wilhauer1 who was accidentally shot by a picket4 7,colby1 #e47 ,on ,new ,year's day of #ahia1 three days after the battle1 a detachment of troops was sent out to ,wounded ,knee to gather up and bury the ,indian dead and to bring in the wounded who might be still alive on the field4 ,in the meantime there had been a heavy snowstorm1 culminating in a blizzard4 ,the bodies of the slaughtered men1 women1 and children were found lying about under the snow1 frozen stiff and covered with blood 7plate ,,xcviii74 ,almost all the dead warriors were found lying near where the fight began1 about ,big ,foot's tipi1 but the bodies of the women and children were found scattered along for #b miles from the scene of the encounter1 showing that they had been killed while trying to escape4 7,comr41 #cg2 ,colby1 #f47 ,a number of women and children were found still alive1 but all badly wounded or frozen1 or both1 and most of them died after being brought in4 ,four babies were found alive under the snow1 wrapped in shawls and lying beside their dead mothers1 whose last thought had been of them4 ,they were all badly frozen and only one lived4 ,the tenacity of life so characteristic of wild people as well as of wild beasts was strikingly illustrated in the case of these wounded and helpless ,indian women and children who thus lived three days through a ,dakota blizzard1 without food1 shelter1 or attention to their wounds4 ,it is a commentary on our boasted ,christian civilization that although there were two or three salaried missionaries at the agency not one went out to say a prayer over the poor mangled bodies of these victims of war4 ,the ,catholic priests had reasons for not being present1 as one of them1 ,father ,craft1 was lying in the hospital with a dangerous wound received on the battlefield while bravely administering to the dying wants of the soldiers in the heat of the encounter1 and the other1 ,father ,jutz1 an old man of #gj years1 was at the mission school #e miles away1 still attending to his little flock of #ajj children as before the trouble began1 and unaware of what was transpiring at the agency4 ,illustration3 ,,pl4 ,c ,,burying ,,the ,,dead ,illustration3 ,fig4 #gi--,survivors of ,wounded ,knee--,blue ,whirlwind and children 7#ahia74 ,illustration3 ,fig4 #hj--,survivors of ,wounded ,knee--,marguerite ,zitkala-noni 7#ahia74 ,a long trench was dug and into it were thrown all the bodies1 piled one upon another like so much cordwood1 until the pit was full1 when the earth was heaped over them and the funeral was complete 7plate ,c74 ,many of the bodies were stripped by the whites1 who went out in order to get the 8ghost shirts10 and the frozen bodies were thrown into the trench stiff and naked4 ,they were only dead ,indians4 ,as one of the burial party said1 8,it was a thing to melt the heart of a man1 if it was of stone1 to see those little children1 with their bodies shot to pieces1 thrown naked into the pit40 ,the dead soldiers had already been brought in and buried decently at the agency4 ,when the writer visited the spot the following winter1 the ,indians had put up a wire fence around the trench and smeared the posts with sacred red medicine paint 7plate ,,ci74 ,illustration3 ,,pl4 ,,ci ,,grave ,,of ,,the ,,dead ,,at ,,wounded ,,knee ,illustration3 ,fig4 #ha--,survivors of ,wounded ,knee--,jennie ,sword 7#ahia74 ,a baby girl of only three or four months was found under the snow1 carefully wrapped up in a shawl1 beside her dead mother1 whose body was pierced by two bullets4 ,on her head was a little cap of buckskin1 upon which the ,american flag was embroidered in bright beadwork4 ,she had lived through all the exposure1 being only slightly frozen1 and soon recovered after being brought into the agency4 ,her mother being killed1 and1 in all probability1 her father also1 she was adopted by ,general ,colby1 commanding the ,nebraska state troops4 ,the ,indian women in camp gave her the poetic name of ,zitkala-noni1 8,lost ,bird10 and by the family of her adoption she was baptized under the name of ,marguerite 7figure #hj74 ,she is now 7#ahif7 living in the general's family at ,washington1 a chubby little girl #f years of age1 as happy with her dolls and playthings as a little girl of that age ought to be4 ,another little girl about #e years of age was picked up on the battlefield and brought in by the ,indian police on the afternoon of the fight4 ,she was adopted by ,george ,sword1 captain of the ,indian police1 and is now living with him under the name of ,jennie ,sword1 a remarkably pretty little girl1 gentle and engaging in her manners 7figure #ha74 ,illustration3 ,fig4 #hb--,survivors of ,wounded ,knee--,herbert ,zitkalazi 7#ahib74 ,a little boy of four years1 the son of ,yellow ,bird1 the medicine-man1 was playing on his pony in front of a tipi when the firing began4 ,as he described it some time ago in lisping ,english3 8,my father ran and fell down and the blood came out of his mouth he was shot through the head1 and then a soldier put his gun up to my white pony's nose and shot him1 and then ,i ran and a policeman got me40 ,as his father was thus killed and his mother was already dead1 he was adopted by ,mrs ,lucy ,arnold1 who had been a teacher among the ,sioux and knew his family before the trouble began4 ,she had already given him his name1 ,herbert ,zitkalazi1 the last word being the ,sioux form of his father's name1 8,yellow ,bird40 ,she brought him back with her to ,washington1 where he soon learned ,english and became a general favorite of all who knew him for his affectionate disposition and unusual intelligence1 with genuine boyish enthusiasm in all he undertook4 ,his picture here given 7figure #hb7 is from a photograph made in ,lafayette park1 ,washington1 in #ahib4 ,his adopted mother having resumed her school work among his tribe1 he is now back with her1 attending school under her supervision at ,standing ,rock1 where1 as in ,washington1 he seems to be a natural leader among those of his own age4 ,when we think of these children and consider that only by the merest accident they escaped the death that overtook a hundred other children at ,wounded ,knee1 who may all have had in themselves the same possibilities of affection1 education1 and happy usefulness1 we can understand the sickening meaning of such affairs as the ,chivington massacre in ,colorado and the ,custer fight on the ,washita1 where the newspaper reports merely that 8the enemy was surprised and the ,indian camp destroyed40 ,illustration3 ,,pl4 ,,cii ,,battlefield ,,after ,,the ,,blizzard ,the ,indian scouts at ,wounded ,knee1 like the ,indian police at ,grand river and ,pine ,ridge1 were brave and loyal1 as has been the almost universal rule with ,indians when enlisted in the government service1 even when called on1 as were these1 to serve against their own tribe and relatives4 ,the prairie ,indian is a born soldier1 with all the soldier's pride of loyalty to duty1 and may be trusted implicitly after he has once consented to enter the service4 ,the scouts at ,wounded ,knee were ,sioux1 with ,philip ,wells as interpreter4 ,other ,sioux scouts were ranging the country between the agency and the hostile camp in the ,bad ,lands1 and acted as mediators in the peace negotiations which led to the final surrender4 ,fifty ,cheyenne and about as many ,crow scouts were also employed in the same section of country4 ,throughout the entire campaign the ,indian scouts and police were faithful and received the warmest commendation of their officers4 ,on ,new ,year's day1 #ahia1 ,henry ,miller1 a herder1 was killed by ,indians a few miles from the agency4 ,this was the only noncombatant killed by the ,indians during the entire campaign1 and during the same period there was no depredation committed by them outside of the reservation4 ,on the next day the agent reported that the school buildings and ,episcopal church on ,white ,clay creek had been burned by hostiles1 who were then camped to the number of about #c1jjj on ,grass creek1 #ae miles northeast of the agency4 ,they had captured the government beef herd and were depending on it for food4 ,red ,cloud1 ,little ,wound1 and their people were with them and were reported as anxious to return1 but prevented by the hostile leaders1 ,two ,strike1 ,short ,bull1 and ,kicking ,bear1 who threatened to kill the first one who made a move to come in4 7,g4 ,d41 #dd47 ,a few days later a number of ,red ,cloud's men came in and surrendered and reported that the old chief was practically a prisoner and wanted the soldiers to come and rescue him from the hostiles1 who were trying to force him into the war4 ,they reported further that there was much suffering from cold and hunger in the ,indian camp1 and that all the ,ogalala 7,red ,cloud's people of ,pine ,ridge7 were intending to come in at once in a body4 ,on the #c;d of ,january ,general ,miles took up his headquarters at ,pine ,ridge and directed ,general ,brooke to assume immediate command of the troops surrounding the hostile camp4 ,brooke's men swung out to form the western and northern part of a circle about the hostiles1 cutting them off from the ,bad ,lands1 while the troops under ,general ,carr closed in on the east and northeast in such a way that the ,indians were hemmed in and unable to make a move in any direction excepting toward the agency4 ,on ,january #c a party of hostiles attacked a detachment of the ,sixth cavalry under ,captain ,kerr on ,grass creek1 a few miles north of the agency1 but were quickly repulsed with the loss of four of their number1 the troops having been reinforced by other detachments in the vicinity4 ,in this engagement the ,indian scouts again distinguished themselves4 7,war1 #ba47 ,the effect of this repulse was to check the westward movement of the hostiles and hold them in their position along ,white ,clay creek until their passion had somewhat abated4 ,on ,january #e there was another encounter on ,wounded ,knee creek4 ,a small detachment which had been sent out to meet a supply train coming into the agency found the wagons drawn up in a square to resist an attack made by a band of about #ej ,indians4 ,the soldiers joined forces with the teamsters1 and by firing from behind the protection of the wagons succeeded in driving off the ,indians and killing a number of their horses4 ,the hostiles were reinforced1 however1 and a hard skirmish was kept up for several hours until more troops arrived from the agency about dark1 having been sent in answer to a courier who managed to elude the attacking party4 ,the troops charged on a gallop and the ,indians retreated1 having lost several killed and wounded1 besides a number of their horses4 7,colby1 #g47 ,amid all these warlike alarms the gentle muse ,calliope hovered over the field and inspired ,w4 ,h4 ,prather1 a colored private of troop ,i of the ,ninth cavalry1 to the production of the ballad given below1 one of the few good specimens of ,american ballad poetry1 and worthy of equal place with 8,captain ,lovewell's ,fight10 8,old ,quebec10 or anything that originated in the late rebellion4 ,it became a favorite among the troops in camp and with the scattered frontiersmen of ,dakota and ,nebraska1 being sung to a simple air with vigor and expression and a particularly rousing chorus1 and is probably by this time a classic of the barracks4 ,it is here reproduced verbatim from the printed slip published for distribution among the soldiers during the campaign4 ,the ,indian ,ghost ,dance and ,war ,the ,red ,skins left their ,agency1 the ,soldiers left their ,post1 ,all on the strength of an ,indian tale about ,messiah's ghost ,got up by savage chieftains to lead their tribes astray2 ,but ,uncle ,sam wouldn't have it so1 for he ain't built that way4 ,they swore that this ,messiah came to them in visions sleep1 ,and promised to restore their game and ,buffalos a heap1 ,so they must start a big ghost dance1 then all would join their band1 ,and may be so we lead the way into the great ,bad ,land4 ,chorus3 ,they claimed the shirt ,messiah gave1 no bullet could go through1 ,but when the ,soldiers fired at them they saw this was not true4 ,the ,medicine man supplied them with their great ,messiah's grace1 ,and he1 too1 pulled his freight and swore the #gth hard to face4 ,about their tents the ,soldiers stood1 awaiting one and all1 ,that they might hear the trumpet clear when sounding ,general call ,or ,boots and ,saddles in a'rush1 that each and every man ,might mount in haste1 ride soon and fast to stop this devilish band ,but ,generals great like ,miles and ,brooke don't do things up that way1 ,for they know an ,indian like a book1 and let him have his sway ,until they think him far enough and then to ,john they'll say1 8,you had better stop your fooling or we'll bring our guns to play40 ,chorus4--,they claimed the shirt1 etc4 ,the #ith marched out with splendid cheer the ,bad ,lands to explo'e-- ,with ,col4 ,henry at their head they never fear the foe2 ,so on they rode from ,xmas eve 'till dawn of ,xmas day2 ,the ,red ,skins heard the #ith was near and fled in great dismay2 ,the #gth is of courage bold both officers and men1 ,but bad luck seems to follow them and twice has took them in2 ,they came in contact with ,big ,foot's warriors in their fierce might ,this chief made sure he had a chance of vantage in the fight4 ,chorus4--,they claimed the shirt1 etc4 ,a fight took place1 'twas hand to hand1 unwarned by trumpet call1 ,while the ,sioux were dropping man by man--the #gth killed them all1 ,and to that regiment be said 8,ye noble braves1 well done1 ,although you lost some gallant men a glorious fight you've won40 ,the #hth was there1 the sixth rode miles to swell that great command ,and waited orders night and day to round up ,short ,bull's band4 ,the ,infantry marched up in mass the ,cavalry's support1 ,and while the latter rounded up1 the former held the fort4 ,chorus4--,they claimed the shirt1 etc4 ,e battery of the #ast stood by and did their duty well1 ,for every time the ,hotchkiss barked they say a hostile fell4 ,some ,indian soldiers chipped in too and helped to quell the fray1 ,and now the campaign's ended and the soldiers marched away4 ,so all have done their share1 you see1 whether it was thick or thin1 ,and all helped break the ghost dance up and drive the hostiles in4 ,the settlers in that region now can breathe with better grace2 ,they only ask and pray to ,god to make ,john hold his base4 ,chorus4--,they claimed the shirt1 etc4 7,w4 ,h4 ,prather1 ,i1 #ith ,cavalry74 ,,appendix--,,the ,,indian ,,story ,,of ,,wounded ,,knee ,from the ,report of the ,commissioner of ,indian ,affairs for #ahia1 volume #a1 pages #agi-aha4 ,extracts from verbatim stenographic report of council held by delegations of ,sioux with ,commissioner of ,indian ,affairs1 at ,washington1 ,february #aa1 #ahia4 ,turning ,hawk1 ,pine ,ridge 7,mr ,cook1 interpreter74 ,mr ,commissioner1 my purpose to-day is to tell you what ,i know of the condition of affairs at the agency where ,i live4 ,a certain falsehood came to our agency from the west which had the effect of a fire upon the ,indians1 and when this certain fire came upon our people those who had farsightedness and could see into the matter made up their minds to stand up against it and fight it4 ,the reason we took this hostile attitude to this fire was because we believed that you yourself would not be in favor of this particular mischief-making thing2 but just as we expected1 the people in authority did not like this thing and we were quietly told that we must give up or have nothing to do with this certain movement4 ,though this is the advice from our good friends in the east1 there were1 of course1 many silly young men who were longing to become identified with the movement1 although they knew that there was nothing absolutely bad1 nor did they know there was anything absolutely good1 in connection with the movement4 ,in the course of time we heard that the soldiers were moving toward the scene of trouble4 ,after awhile some of the soldiers finally reached our place and we heard that a number of them also reached our friends at ,rosebud4 ,of course1 when a large body of soldiers is moving toward a certain direction they inspire a more or less amount of awe1 and it is natural that the women and children who see this large moving mass are made afraid of it and be put in a condition to make them run away4 ,at first we thought that ,pine ,ridge and ,rosebud were the only two agencies where soldiers were sent1 but finally we heard that the other agencies fared likewise4 ,we heard and saw that about half our friends at ,rosebud agency1 from fear at seeing the soldiers1 began the move of running away from their agency toward ours 7,pine ,ridge71 and when they had gotten inside of our reservation they there learned that right ahead of them at our agency was another large crowd of soldiers1 and while the soldiers were there1 there was constantly a great deal of false rumor flying back and forth4 ,the special rumor ,i have in mind is the threat that the soldiers had come there to disarm the ,indians entirely and to take away all their horses from them4 ,that was the oft-repeated story4 ,so constantly repeated was this story that our friends from ,rosebud1 instead of going to ,pine ,ridge1 the place of their destination1 veered off and went to some other direction toward the 8,bad ,lands40 ,we did not know definitely how many1 but understood there were #cjj lodges of them1 about #a1gjj people4 ,eagle ,pipe1 ,turning ,bear1 ,high ,hawk1 ,short ,bull1 ,lance1 ,no ,flesh1 ,pine ,bird1 ,crow ,dog1 ,two ,strike1 and ,white ,horse were the leaders4 ,well1 the people after veering off in this way1 many of them who believe in peace and order at our agency1 were very anxious that some influence should be brought upon these people4 ,in addition to our love of peace we remembered that many of these people were related to us by blood4 ,so we sent out peace commissioners to the people who were thus running away from their agency4 ,i understood at the time that they were simply going away from fear because of so many soldiers4 ,so constant was the word of these good men from ,pine ,ridge agency that finally they succeeded in getting away half of the party from ,rosebud1 from the place where they took refuge1 and finally were brought to the agency at ,pine ,ridge4 ,young-,man-,afraid-of-his-,horses1 ,little ,wound1 ,fast ,thunder1 ,louis ,shangreau1 ,john ,grass1 ,jack ,red ,cloud1 and myself were some of these peace-makers4 ,the remnant of the party from ,rosebud not taken to the agency finally reached the wilds of the ,bad ,lands4 ,seeing that we had succeeded so well1 once more we sent to the same party in the ,bad ,lands and succeeded in bringing these very ,indians out of the depths of the ,bad ,lands and were being brought toward the agency4 ,when we were about a day's journey from our agency we heard that a certain party of ,indians 7,big ,foot's band7 from the ,cheyenne ,river agency was coming toward ,pine ,ridge in flight4 ,captain ,sword4 ,those who actually went off of the ,cheyenne ,river agency probably number #cjc1 and there were a few from the ,standing ,rook reserve with them1 but as to their number ,i do not know4 ,there were a number of ,ogalallas1 old men and several school boys1 coming back with that very same party1 and one of the very seriously wounded boys was a member of the ,ogalalla boarding school at ,pine ,ridge agency4 ,he was not on the warpath1 but was simply returning home to his agency and to his school after a summer visit to relatives on the ,cheyenne river4 ,turning ,hawk4 ,when we heard that these people were coming toward our agency we also heard this4 ,these people were coming toward ,pine ,ridge agency1 and when they were almost on the agency they were met by the soldiers and surrounded and finally taken to the ,wounded ,knee creek1 and there at a given time their guns were demanded4 ,when they had delivered them up1 the men were separated from their families1 from their tipis1 and taken to a certain spot4 ,when the guns were thus taken and the men thus separated1 there was a crazy man1 a young man of very bad influence and in fact a nobody1 among that bunch of ,indians fired his gun1 and of course the firing of a gun must have been the breaking of a military rule of some sort1 because immediately the soldiers returned fire and indiscriminate killing followed4 ,spotted ,horse4 ,this man shot an officer in the army2 the first shot killed this officer4 ,i was a voluntary scout at that encounter and ,i saw exactly what was done1 and that was what ,i noticed2 that the first shot killed an officer4 ,as soon as this shot was fired the ,indians immediately began drawing their knives1 and they were exhorted from all sides to desist1 but this was not obeyed4 ,consequently the firing began immediately on the part of the soldiers4 ,turning ,hawk4 ,all the men who were in a bunch were killed right there1 and those who escaped that first fire got into the ravine1 and as they went along up the ravine for a long distance they were pursued on both sides by the soldiers and shot down1 as the dead bodies showed afterwards4 ,the women were standing off at a different place from where the men were stationed1 and when the firing began1 those of the men who escaped the first onslaught went in one direction up the ravine1 and then the women1 who were bunched together at another place1 went entirely in a different direction through an open field1 and the women fared the same fate as the men who went up the deep ravine4 ,american ,horse4 ,the men were separated1 as has already been said1 from the women1 and they were surrounded by the soldiers4 ,then came next the village of the ,indians and that was entirely surrounded by the soldiers also4 ,when the firing began1 of course the people who were standing immediately around the young man who fired the first shot were killed right together1 and then they turned their guns1 ,hotchkiss guns1 etc41 upon the women who were in the lodges standing there under a flag of truce1 and of course as soon as they were fired upon they fled1 the men fleeing in one direction and the women running in two different directions4 ,so that there were three general directions in which they took flight4 ,there was a women with an infant in her arms who was killed as she almost touched the flag of truce1 and the women and children of course were strewn all along the circular village until they were dispatched4 ,right near the flag of truce a mother was shot down with her infant2 the child not knowing that its mother was dead was still nursing1 and that especially was a very sad sight4 ,the women as they were fleeing with their babes were killed together1 shot right through1 and the women who were very heavy with child were also killed4 ,all the ,indians fled in these three directions1 and after most all of them had been killed a cry was made that all those who were not killed or wounded should come forth and they would be safe4 ,little boys who were not wounded came out of their places of refuge1 and as soon as they came in sight a number of soldiers surrounded them and butchered them there4 ,of course we all feel very sad about this affair4 ,i stood very loyal to the government all through those troublesome days1 and believing so much in the government and being so loyal to it1 my disappointment was very strong1 and ,i have come to ,washington with a very great blame on my heart4 ,of course it would have been all right if only the men were killed2 we would feel almost grateful for it4 ,but the fact of the killing of the women1 and more especially the killing of the young boys and girls who are to go to make up the future strength of the ,indian people1 is the saddest part of the whole affair and we feel it very sorely4 ,i was not there at the time before the burial of the bodies1 but ,i did go there with some of the police and the ,indian doctor and a great many of the people1 men from the agency1 and we went through the battlefield and saw where the bodies were from the track of the blood4 ,turning ,hawk4 ,i had just reached the point where ,i said that the women were killed4 ,we heard1 besides the killing of the men1 of the onslaught also made upon the women and children1 and they were treated as roughly and indiscriminately as the men and boys were4 ,of course this affair brought a great deal of distress upon all the people1 but especially upon the minds of those who stood loyal to the government and who did all that they were able to do in the matter of bringing about peace4 ,they especially have suffered much distress and are very much hurt at heart4 ,these peace-makers continued on in their good work1 but there were a great many fickle young men who were ready to be moved by the change in the events there1 and consequently1 in spite of the great fire that was brought upon all1 they were ready to assume any hostile attitude4 ,these young men got themselves in readiness and went in the direction of the scene of battle so they might be of service there4 ,they got there and finally exchanged shots with the soldiers4 ,this party of young men was made up from ,rosebud1 ,ogalalla 7,pine ,ridge71 and members of any other agencies that happened to be there at the time4 ,while this was going on in the neighborhood of ,wounded ,knee--the ,indians and soldiers exchanging shots--the agency1 our home1 was also fired into by the ,indians4 ,matters went on in this strain until the evening came on1 and then the ,indians went off down by ,white ,clay creek4 ,when the agency was fired upon by the ,indians from the hillside1 of course the shots were returned by the ,indian police who were guarding the agency buildings4 ,although fighting seemed to have been in the air1 yet those who believed in peace were still constant at their work4 ,young-,man-,afraid-of-his-,horses1 who had been on a visit to some other agency in the north or northwest1 returned1 and immediately went out to the people living about ,white ,clay creek1 on the border of the ,bad ,lands1 and brought his people out4 ,he succeeded in obtaining the consent of the people to come out of their place of refuge and return to the agency4 ,thus the remaining portion of the ,indians who started from ,rosebud were brought back into the agency4 ,mr ,commissioner1 during the days of the great whirlwind out there1 those good men tried to hold up a counteracting power1 and that was 8,peace40 ,we have now come to realize that peace has prevailed and won the day4 ,while we were engaged in bringing about peace our property was left behind1 of course1 and most of us have lost everything1 even down to the matter of guns with which to kill ducks1 rabbits1 etc1 shotguns1 and guns of that order4 ,when ,young-,man-,afraid brought the people in and their guns were asked for1 both men who were called hostile and men who stood loyal to the government delivered up their guns4 ,chapter ,,xiv ,,close ,,of ,,the ,,outbreak--,,the ,,ghost ,,dance ,,in ,,the ,,south ,in the meantime overtures of peace had been made by ,general ,miles to the hostiles1 most of whose leaders he knew personally1 having received their surrender on the ,yellowstone ten years before1 at the close of the ,custer war4 ,on the urgent representations of himself and others ,congress had also appropriated the necessary funds for carrying out the terms of the late treaty1 by the disregard of which most of the trouble had been caused1 so that the commander was now able to assure the ,indians that their rights and necessities would receive attention4 ,they were urged to come in and surrender1 with a guaranty that the general himself would represent their case with the government4 ,at the same time they were informed that retreat was cut off and that further resistance would be unavailing4 ,as an additional step toward regaining their confidence1 the civilian agents were removed from the several disturbed agencies1 which were then put in charge of military officers well known and respected by the ,indians4 ,cheyenne ,river agency was assigned to ,captain ,j4 ,h4 ,hurst1 and ,rosebud agency to ,captain ,j4 ,m4 ,lee1 while ,royer1 at ,pine ,ridge1 was superseded on ,january #h by ,captain4 ,f4 ,e4 ,pierce4 ,the last-named officer was afterward relieved by ,captain ,charles ,g4 ,penney1 who is now in charge4 7,war1 #bb2 ,comr41 #ch2 ,g4 ,d41 #de47 ,the friendly overtures made by ,general ,miles1 with evidences that the government desired to remedy their grievances1 and that longer resistance was hopeless1 had their effect on the hostiles4 ,little ,wound1 ,young-man-afraid-of-his-horses 7more properly1 8,young-man-of-whose-horses-they-are-afr aid071 ,big ,road1 and other friendly chiefs1 also used their persuasions with such good effect that by ,january #ab the whole body of nearly #d1jjj ,indians had moved in to within sight of the agency and expressed their desire for peace4 ,the troops closed in around them1 and on the #afth of ,january1 #ahia1 the hostiles surrendered1 and the outbreak was at an end4 ,they complied with every order and direction given by the commander1 and gave up nearly #bjj rifles1 which1 with other arms already surrendered1 made a total of between #fjj and #gjj guns1 more than had ever before been surrendered by the ,sioux at one time4 ,as a further guaranty of good faith1 the commander demanded the surrender of ,kicking ,bear and ,short ,bull1 the principal leaders1 with about twenty other prominent warriors1 as hostages4 ,the demand was readily complied with1 and the men designated came forward voluntarily and gave themselves up as sureties for the good conduct of their people4 ,they were sent to ,fort ,sheridan1 ,illinois1 near ,chicago1 where they were kept until there was no further apprehension1 and were then returned to their homes4 7,war1 #bc2 ,colby1 #h47 ,after the surrender the late hostiles pitched their camp1 numbering in all #gdb tipis1 in the bottom along ,white ,clay creek1 just west of the agency1 where ,general ,miles had supplies of beef1 coffee1 and sugar issued to them from the commissary department1 and that night they enjoyed the first full meal they had known in several weeks4 ,thus ended the so-called ,sioux outbreak of #ahij-ia4 ,it might be better designated1 however1 as a ,sioux panic and stampede1 for1 to quote the expressive letter of ,mc,gillycuddy1 writing under date of ,january #ae1 #ahia1 8,up to date there has been neither a ,sioux outbreak or war4 ,no citizen in ,nebraska or ,dakota has been killed1 molested1 or can show the scratch of a pin1 and no property has been destroyed off the reservation40 7,colby1 #i47 ,only a single noncombatant was killed by the ,indians1 and that was close to the agency4 ,the entire time occupied by the campaign1 from the killing of ,sitting ,bull to the surrender at ,pine ,ridge1 was only thirty-two days4 ,the late hostiles were returned to their homes as speedily as possible4 ,the ,brul of ,rosebud1 regarded as the most turbulent of the hostiles1 were taken back to the agency by ,captain ,lee1 for whom they had respect1 founded on an acquaintance of several years' standing1 without escort and during the most intense cold of winter1 but without any trouble or dissatisfaction whatever4 ,the military were returned to their usual stations1 and within a few weeks after the surrender affairs at the various agencies were moving again in the usual channel4 ,an unfortunate event occurred just before the surrender in the killing of ,lieutenant ,e4 ,w4 ,casey of the ,twenty-second infantry by ,plenty ,horses1 a young ,brul1 on ,january #g4 ,lieutenant ,casey was in command of a troop of ,cheyenne scouts1 and was stationed at the mouth of ,white ,clay creek1 charged with the special duty of watching the hostile camp1 which was located #h miles farther up the creek at ,no ,water's place4 ,on the day before his death several of the hostiles had visited him and held a friendly conference4 ,the next morning1 in company with two scouts1 he went out avowedly for the purpose of observing the hostile camp more closely4 ,he rode up to within a short distance of the camp1 meeting and talking with several of the ,indians on the way1 and had stopped to talk with a half-blood relative of ,red ,cloud1 when ,plenty ,horses1 a short distance away1 deliberately shot him through the head1 and he fell from his horse dead4 ,his body was not disturbed by the ,indians1 but was brought in by some of the ,cheyenne scouts soon after4 ,plenty ,horses was arraigned before a ,united ,states court1 but was acquitted on the ground that as the ,sioux were then at war and the officer was practically a spy upon the ,indian camp1 the act was not murder in the legal sense of the word4 ,lieutenant ,casey had been for a year in charge of the ,cheyenne scouts and had taken great interest in their welfare and proficiency1 and his death was greatly deplored by the ,indians as the insane act of a boy overcome by the excitement of the times4 7,war1 #bd2 ,comr41 #ci2 ,colby1 #aj2 ,g4 ,d41 #df47 ,on ,january #aa an unprovoked murder was committed on a small party of peaceable ,indians on ,belle ,fourche1 or ,north fork of ,cheyenne river1 by which the ,indians who had come in to surrender were once more thrown into such alarm that for a time it seemed as if serious trouble might result4 ,a party of ,ogalala from ,pine ,ridge1 consisting of ,few ,tails1 a kindly1 peaceable old man1 with his wife1 an old woman1 and ,one ,feather1 with his wife and two children--one a girl about #ac years of age and the other an infant--had been hunting in the ,black ,hills under a pass from the agency4 ,they had had a successful hunt1 and were returning with their two wagons well loaded with meat1 when they camped for the night at the mouth of ,alkali creek4 ,during the evening they were visited by some soldiers stopping at a ranch a few miles distant1 who examined their pass and pronounced it all right4 ,in the morning1 after breakfast1 the ,indians started on again toward the agency1 but had gone only a few hundred yards when they were fired upon by a party of white men concealed near the road4 ,the leaders of the whites were three brothers named ,culbertson1 one of whom had but recently returned from the penitentiary4 ,one of the murderers had visited the ,indians in their camp the night before1 and even that very morning4 ,at the first fire ,few ,tails was killed1 together with both ponies attached to the wagon4 ,his wife jumped out and received two bullets1 which brought her to the ground4 ,the murderers rode past her1 however1 to get at the other ,indian1 who was coming up behind in the other wagon with his wife and two children4 ,as soon as he saw his companion killed1 ,one ,feather turned his wagon in the other direction1 and1 telling his wife1 who had also been shot1 to drive on as fast as she could to save the children1 he jumped upon one of the spare ponies and held off the murderers until his family had had time to make some distance4 ,he then turned and joined his family and drove on for some #h or #aj miles until the pursuers came up again1 when he again turned and fought them off1 while his wife went ahead with the wagon and the children4 ,the wounded woman bravely drove on1 while the two little children lay down in the wagon with their heads covered up in the blankets4 ,as they drove they passed near a house1 from which several other shots were fired at the flying mother1 when her husband again rode up and kept off the whole party until the wagon could get ahead4 ,finally1 as the ponies were tired out1 this heroic man abandoned the wagon and put the two children on one of the spare ponies and his wounded wife and himself upon another and continued to retreat until the whites gave up the pursuit4 ,he finally reached the agency with the wife and children4 ,the wife of ,few ,tails1 after falling wounded by two bullets beside the wagon in which was her dead husband1 lay helpless and probably unconscious upon the ground through all the long winter night until morning1 when she revived1 and finding one of the horses still alive1 mounted it and managed by night to reach a settler's house about #ae miles away4 ,instead of meeting help and sympathy1 however1 she was driven off by the two men there with loaded rifles1 and leaving her horse in her fright1 she hurried away as well as she could with a bullet in her leg and another in her breast1 passing by the trail of ,one ,feather's wagon with the tracks of his pursuers fresh behind it1 until she came near a trader's store about #bj miles farther south4 ,afraid to go near it on account of her last experience1 the poor woman circled around it1 and continued1 wounded1 cold1 and starving as she was1 to travel by night and hide by day until she reached the ,bad ,lands4 ,the rest may be told in her own words3 ,after that ,i traveled every night1 resting daytime1 until ,i got here at the beef corral4 ,then ,i was very tired1 and was near the military camp1 and early in the morning a soldier came out and he shouted something back1 and in a few minutes fifty men were there1 and they got a blanket and took me to a tent4 ,i had no blanket and my feet were swelled1 and ,i was about ready to die4 ,after ,i got to the tent a doctor came in--a soldier doctor1 because he had straps on his shoulders--and washed me and treated me well4 ,a few of the soldiers camped near the scene of the attack had joined in the pursuit at the beginning1 on the representations of some of the murderers1 but abandoned it as soon as they found their mistake4 ,according to all the testimony1 the killing was a wanton1 unprovoked1 and deliberate murder1 yet the criminals were acquitted in the local courts4 ,the apathy displayed by the authorities of ,meade county1 ,south ,dakota1 in which the murder was committed1 called forth some vigorous protests4 ,colonel ,shafter1 in his statement of the case1 concludes1 referring to the recent killing of ,lieutenant ,casey3 8,so long as ,indians are being arrested and held for killing armed men under conditions of war1 it seems to me that the white murderers of a part of a band of peaceful ,indians should not be permitted to escape punishment40 ,the ,indians took the same view of the case1 and when ,general ,miles demanded of ,young-man-afraid-of-his-horses the surrender of the slayers of ,casey and the herder ,miller1 the old chief indignantly replied3 8,no2 ,i will not surrender them1 but if you will bring the white men who killed ,few ,tails1 ,i will bring the ,indians who killed the white soldier and the herder2 and right out here in front of your tipi ,i will have my young men shoot the ,indians and you have your soldiers shoot the white men1 and then we will be done with the whole business40 ,in regard to the heroic conduct of ,one ,feather1 the officer then in charge of the agency says3 8,the determination and genuine courage1 as well as the generalship he manifested in keeping at a distance the six men who were pursuing him1 and the devotion he showed toward his family1 risking his life against great odds1 designate him as entitled to a place on the list of heroes40 7,war1 #be2 ,comr41 #dj2 ,g4 ,d41 #dg47 ,on the recommendation of ,general ,miles1 a large delegation of the principal leaders of both friendly and hostile parties among the ,sioux was allowed to visit ,washington in ,february1 #ahia1 to present their grievances and suggest remedies for dissatisfaction in the future4 ,among the principal speakers were3 ,from ,pine ,ridge1 ,american ,horse1 ,captain ,george ,sword1 ,big ,road1 and ,he ,dog2 from ,rosebud1 ,white ,bird and ,turning ,hawk2 from ,cheyenne ,river1 ,little ,no ,heart and ,straight ,head2 from ,standing ,rock1 ,john ,grass and ,mad ,bear4 ,the interpreters were ,reverend ,c4 ,s4 ,cook1 ,david ,zephier1 ,louis ,primeau1 ,louis ,richard1 ,clarence ,three ,stars1 and ,louis ,shangreau4 ,their visit was eminently satisfactory and resulted in the inauguration of a more efficient administration of ,sioux affairs for the future4 ,steps were taken to reimburse those whose ponies had been confiscated at the time of the ,custer war in #ahgf1 and additional appropriations were made for rations1 so that before the end of the year the ,indians were receiving half as much more as before the outbreak4 7,war1 #bf47 ,on returning to their homes the ,indians of the various ,sioux agencies went to work in good faith putting in their crops and caring for their stock1 and in a short time all further apprehension was at an end4 ,the discussion of ,indian affairs in connection with the outbreak led to the passage by ,congress of a bill which enacted that all future vacancies in the office of ,indian agent should be filled by military officers selected by the ,indian office and detailed for the purpose from the army4 ,at the same time a plan was originated to enlist ,indians as a component part of the regular army4 ,small parties from various tribes had long been attached to various posts and commands in an irregular capacity as scouts4 ,these bodies of scouts were now reduced in number or disbanded altogether1 and in their stead were organized ,indian troops or companies to be regularly attached to the different cavalry or infantry regiments4 ,in the spring of #ahia officers were sent out to various western reservations1 and succeeded in thus recruiting a number of regular troops from among the most warlike of the tribes1 a considerable part of these coming from the late hostile ,sioux4 ,although the campaign lasted only about a month the destruction of life was great1 for an ,indian war1 and the money loss to the government and to individuals was something enormous4 ,three officers and #bh privates were killed or mortally wounded during the campaign1 and #d officers and #ch privates were less seriously wounded1 several of these dying later on4 7,war1 #bg47 ,the ,indian loss can not be stated exactly4 ,in the arrest of ,sitting ,bull there were killed or mortally wounded #h of ,sitting ,bull's party and #f police1 a total of #ad4 ,those killed in the ,wounded ,knee fight1 or who afterward died of wounds or exposure1 numbered1 according to the best estimates1 at least #bej4 ,those afterward killed in the various small skirmishes1 including the ,few ,tails affair1 may have numbered #bj or #cj4 ,in all1 the campaign cost the lives of #di whites and others on the government side and about #cjj or more ,indians4 ,the direct or incidental expenses of the campaign were as follows3 ,expenses of the ,department of ,justice for defending ,plenty ,horses and prosecuting the murderers of ,few ,tails1 unknown2 appropriation by ,congress to reimburse ,nebraska national guard for expense of service during the campaign1 #dc1jjj2 paid out under act of ,congress to reimburse friendly ,indians and other legal residents on the reservations for property destroyed by hostiles1 #ig1fdf4he 7,comr41 #da72 extra expense of ,commissary department of the army1 #cg1gfd4fi2 extra expense of the ,medical department of the army1 #a1afd1 besides extra supplies purchased by individuals2 extra expenses of ,ordnance department of the army1 for ammunition1 not accounted for2 total extra expense of ,quartermaster's department of the army1 #iae1jgh4ha1 including #abj1fcd4ag for transportation of troops over bonded railroads4 7,a4 ,g4 ,o41 #h47 ,the total expense1 public or private1 was probably but little short of #a1bjj1jjj1 or nearly #dj1jjj per day1 a significant commentary on the bad policy of breaking faith with ,indians4 ,according to the report of the agency farmer sent out after the trouble to learn the extent of property of the friendly ,indians destroyed by the hostiles on ,pine ,ridge agency1 there were burned #ec ,indian dwellings1 #a church1 #b schoolhouses1 and a bridge1 all on ,white ,clay creek1 while nearly every remaining house along the creek had the windows broken out4 ,a great deal of farming machinery and nearly all of the hay were burned1 while stoves were broken to pieces and stock killed4 ,a few of the friendly ,indians had been so overcome by the excitement that they had burned their own houses and run their machinery down high hills into the river1 where it was found frozen in the ice several months later4 7,g4 ,d41 #dh47 ,in view of the fact that only one noncombatant was killed and no depredations were committed off the reservation1 the panic among the frontier settlers of both ,dakotas1 ,nebraska1 and ,iowa was something ludicrous4 ,the inhabitants worked themselves into such a high panic that ranches and even whole villages were temporarily abandoned and the people flocked into the railroad cities with vivid stories of murder1 scalping1 and desolation that had no foundation whatever in fact4 ,a reliable authority who was on the ground shortly after the scare had subsided gives this characteristic instance among others3 ,in another city1 a place of #c1jjj inhabitants1 #ge miles from any ,indians and #aej miles from any hostiles1 word came about #b o'clock ,sunday morning for the militia to be in readiness4 ,the company promptly assembled1 were instructed and drilled4 ,in an evening church service one of the pastors broke out in prayer3 8,o ,lord1 prepare us for what awaits us4 ,we have just been listening to the sweet sounds of praise1 but ere the morning sun we may hear the war whoop of the red man40 ,the effect on children and nervous persons may be imagined4 ,the legislature was in session and the impression upon that body was such as to lead it to make an appropriation for the benefit of the state militia at the expense of one to the state agricultural fair4 7,comr41 #db47 ,the crisis produced the usual crop of patriots1 all ready to serve their country--usually for a consideration4 ,among these was a lady of ,utica1 ,new ,york1 claiming to be of the renowned ,iroquois blood1 and styling herself the 8,doctor ,princess ,viroqua10 who1 with her sister 8,wynima10 wrote to the ,indian ,office for a commission to go out to try the effect of moral suasion on the belligerent ,sioux1 representing that by virtue of her descent from a long line of aboriginal princes she would be welcomed with enthusiasm and accomplish her mission of peace4 7,g4 ,d41 #di47 ,as a matter of fact1 neither of the names ,viroqua or ,wynima could be pronounced by a genuine ,iroquois knowing only his own tongue1 and the second one1 ,wynima1 is borrowed from ,meacham's sensational history of the ,modoc war in ,california4 ,the proprietor of a 8wild west0 show in ,new ,york1 signing himself ,texas ,ben1 wrote also volunteering his services and submitting as credentials his museum letter-head1 stating that he had served with ,quantrell1 and had the written indorsement of ,cole ,younger4 ,an old veteran of the ,iowa soldiers' home wrote to ,secretary ,noble1 with a redundance of capitals and much bad spelling1 offering his help against the hostiles1 saying that he had been 8,r,a,ze,d0 among them and could 8,to,l,k ,the ,,tun0 and was ready to 8,do ene,thin ,fo,r m,y ,cunt,r,y40 7,g4 ,d41 #ej47 ,a band of patriots in ,minnesota1 whose early education appears to have been somewhat neglected1 wrote to the ,secretary of the ,interior offering to organize a company of #ej men to put down the outbreak1 provided the government would look after a few items which they enumerated3 8,the government to ,furnish us with ,two good ,horses ,each a good ,winchester ,rifle1 ,two good ,cotes ,revolvers and give us #cjj4jj ,bounty and say a ,salary of ,fifty ,per ,month1 ,each and our own judgment and we will settel this ,indian question ,for ,ever1 and ,rations and ,ammunition4 ,we ,should ,have in addition to this say ,five dollars a ,head40 7,g4 ,d41 #ea47 ,a man named ,albert ,hopkins appeared at ,pine ,ridge in ,december1 #ahij1 wearing a blanket and claiming to be the ,indian messiah1 and announced his intention of going alone into the ,bad ,lands to the ,indians1 who were expecting his arrival1 with the 8,pansy ,banner of ,peace40 ,his claims were ridiculed by ,red ,cloud and others1 and he was promptly arrested and put off the reservation4 ,however1 he was not dead1 but only sleeping1 and on ,march1 #ahic1 having come to ,washington1 he addressed an urgent letter to ,secretary ,noble requesting official authority to visit the ,sioux reservations and to preach to the ,indians1 stating that 8with the help of the ,pansy and its motto and manifest teaching1 #8,union1 ,culture1 and ,peace1' and the star-pansy banner1 of which ,i inclose an illustration1 ,i hope to establish the permanent peace of the border40 ,he signs himself 8,albert ,c4 ,hopkins1 ,pres4 ,pro4 tem4 ,the ,pansy ,society of ,america40 ,the letter was referred to the ,indian ,office1 which refused permission4 ,this brought a reply from ,hopkins1 who this time signs himself 8,the ,indian ,messiah10 in which he states that as the ,indians were expecting the messiah in the spring1 8in accordance with the prophecy of ,sitting ,bull10 it was necessary that he should go to them at once1 so that they might 8accept the teaching of the pansy and its motto1 which now they only partially or very doubtfully accept40 ,receiving no answer1 he wrote again about the end of ,march1 both to the ,secretary and to the ,indian ,commissioner1 stating that messiahs1 being human1 were subject to human limitations1 of which fact the ,indians were well aware1 but warning these officials that if these limitations were set by the government it would be held responsible for his nonappearance to the ,indians1 as he had promised1 8before the native pansies blossom on the prairies40 ,he ends by stating that he would leave on ,easter ,sunday for the ,sioux country1 but as nothing was heard of him later1 it is presumed that he succumbed to the limitations4 7,g4 ,d41 #eb47 99 99 99 99 99 ,the first direct knowledge of the messiah and the ,ghost dance came to the northern ,arapaho in ,wyoming1 through ,nakash1 8,sage10 who1 with several ,shoshoni1 visited the messiah in the early spring of #ahhi1 and on his return brought back to his people the first songs of the dance1 these being probably some of the original ,paiute songs of the messiah himself4 ,the ,ghost dance was at once inaugurated among the ,shoshoni and northern ,arapaho4 ,in the summer of the same year the first rumors of the new redeemer reached the southern ,arapaho and ,cheyenne in ,oklahoma1 through the medium of letters written by returned pupils of eastern government schools4 ,fresh reports of wonderful things beyond the mountains were constantly coming to the northern prairie tribes1 and the excitement grew until the close of the year #ahhi1 when a large delegation1 including ,sioux1 northern ,cheyenne1 and northern ,arapaho1 crossed the mountains to the ,paiute country to see and talk with the messiah4 ,among the ,sioux delegates were ,short ,bull1 ,fire ,thunder1 and ,kicking ,bear1 as already stated4 ,among the ,cheyenne were ,porcupine and several others1 including one woman4 ,the ,arapaho representatives were ,sitting ,bull 7,hnch-thik7 and ,friday4 ,the delegates from the different tribes met at ,wind ,river reservation1 in ,wyoming1 which they left about ,christmas1 and after stopping a short time among the ,bannock and ,shoshoni at ,fort ,hall1 went on to ,walker lake1 in ,nevada4 ,they were gone some time and returned to ,wyoming in ,march of #ahij1 the ,sioux and ,cheyenne continuing on to their homes farther east4 ,according to the statement of ,nakash they had a five days' conference with the messiah1 who at one time went into a trance1 but his visitors did not4 ,before their return the southern ,arapaho1 in ,oklahoma1 had sent up ,watn-gaa1 8,black ,coyote10 an officer of the ,indian police1 and ,washee1 a scout at ,fort ,reno1 to their relatives in ,wyoming to learn definitely as to the truth or falsity of the rumors4 ,washee went on to ,fort ,hall1 where his faith failed him1 and he came back with the report that the messiah was only a half-blood4 ,this was not correct1 but ,washee himself afterward acknowledged that he had based his report on hearsay4 ,black ,coyote remained until the other delegates returned from the ,paiute country with the announcement that all that had been said of the messiah and the advent of a new earth was true4 ,he listened eagerly to all they had to tell1 took part with the rest in the dance1 learned the songs1 and returned in ,april1 #ahij1 and inaugurated the first ,ghost dance in the south among the ,arapaho4 ,illustration3 ,,pl4 ,,ciii ,,arapaho ,,ghost ,,shirt ,,showing ,,coloring ,the ,cheyenne1 being skeptical by nature1 were unwilling to trust entirely to the report of ,black ,coyote and so sent up two delegates of their own1 ,little ,chief and ,bark1 to investigate the story in the north4 ,somewhat later ,white ,shield1 another ,cheyenne1 went up alone on the same errand4 ,their report being favorable1 the ,cheyenne also took up the ,ghost dance in the summer of #ahij4 ,they never went into it with the same fervor1 however1 and although they had their separate dance with songs in their own language1 they more commonly danced together with the ,arapaho and sang with them the ,arapaho songs4 ,for several years the old ,indian dances had been nearly obsolete with these tribes1 but as the new religion meant a revival of the ,indian idea they soon became common again1 with the exception of the war dance and others of that kind which were strictly prohibited by the messiah4 ,from this time the ,ghost dance grew in fervor and frequency among the ,arapaho and ,cheyenne4 ,in almost every camp the dance would be held two or three times a week1 beginning about sunset and often continuing until daylight4 ,the excitement reached fever heat in ,september1 #ahij1 when ,sitting ,bull came down from the northern ,arapaho to instruct the southern tribes in the doctrine and ceremony4 ,at a great ,ghost dance held on ,south ,canadian river1 about #b miles below the agency at ,darlington1 ,oklahoma1 it was estimated that #c1jjj ,indians were present1 including nearly all of the ,arapaho and ,cheyenne1 with a number of ,caddo1 ,wichita1 ,kiowa1 and others4 ,the first trances of the ,ghost dance among the southern tribes occurred at this time through the medium of ,sitting ,bull4 ,one informant states that a leader named ,howling ,bull had produced trances at a dance on the ,washita some time before1 but the statement lacks confirmation4 ,as ,sitting ,bull was the great apostle of the ,ghost dance among the southern tribes1 being regarded almost in the same light as the messiah himself1 he merits special notice4 ,he is now about #db years of age and at the beginning of his apostleship in #ahij was but #cf4 ,he is a full-blood ,arapaho1 although rather light in complexion and color of eyes1 and speaks only his native language1 but converses with ease in the universal sign language of the plains4 ,it was chiefly by means of this sign language that he instructed his disciples among the ,caddo1 ,wichita1 and ,kiowa4 ,he is about #e feet #h inches tall1 dignified but plain in his bearing1 and with a particularly winning smile4 ,his power over those with whom he comes in contact is evident from the report of ,lieutenant 7now ,captain7 ,scott1 who had been ordered by the ,war ,department to investigate the ,ghost dance1 and who for weeks had been denouncing him as a humbug1 but who1 on finally meeting him for the first time1 declares that the opinion formed before seeing him began to change in his favor almost immediately4 7,g4 ,d41 #ec47 ,in conversation with the author ,sitting ,bull stated that he was originally a southern ,arapaho1 but went up to live with the northern branch of the tribe1 in ,wyoming1 about #ahgf4 ,when a boy in the south he was known as ,btye1 8,captor10 but on reaching manhood his name was changed1 in conformity with a common ,indian custom1 to ,hnch-thik1 8,sitting ,bull40 ,on returning to the south1 after having visited the messiah1 he found his brother known under the same name1 and to avoid confusion the brother then adopted the name of ,scabby ,bull1 by which he is now known4 ,it should be mentioned that an ,indian 8brother0 may be only a cousin1 as no distinction is made in the ,indian system4 ,on removing to the south he fixed his abode near ,cantonment1 ,oklahoma1 where he now resides4 ,illustration3 ,fig4 #hc--,sitting ,bull the ,arapaho apostle4 ,with regard to the reverence in which he was held by his disciples at this time1 and of his own sincerity1 ,captain ,scott says3 ,it was very difficult to get an opportunity to talk with him quietly on account of the persistent manner in which he was followed about4 ,all sorts of people wanted to touch him1 men and women would come in1 rub their hands on him1 and cry1 which demonstration he received with a patient fortitude that was rather ludicrous at times4 ,while he by no means told us everything he knew1 it was easy to believe that he was not the rank impostor that ,i had before considered him4 ,he makes no demands for presents while at these camps4 ,this trip entailed a ride of #bjj miles in the winter season1 at the request of the ,wichitas1 for which ,i understand they paid him #ej before starting1 but everything that was given him while at this camp was a voluntary gift1 prompted entirely by the good wishes of the giver4 ,he took but little property away when he left1 and ,i saw but one horse that ,i thought he had not brought down with him4 ,illustration3 ,,pl4 ,,civ ,,arapaho ,,ghost ,,shirt--,,reverse ,upon being asked concerning his religion1 he said that all ,i had heard must not be attributed to him1 as some of it was false2 that he does not believe that he saw the veritable 8,jesus0 alive in the north1 but he did see a man there whom 8,jesus0 had helped or inspired4 ,this person told him that if he persevered in the dance it would cause sickness and death to disappear4 ,he avoided some of the questions about the coming of the buffalo1 etc41 and under the circumstances it was not possible to draw him out further1 and the subject of religion was then dropped1 with the intention of taking it up at a more favorable time1 but this time never came4 ,a great many of the doings seen at these dances are the afterthoughts of all kinds of people4 ,i have seen some of them arise and have watched their growth4 ,these are not the teachings of ,sitting ,bull1 although he refrains from interfering with them through policy4 ,he took no part in the humbuggery going on1 but danced and sang like the humblest individual there4 ,these things1 taken in connection with piata's letter1 would make it seem that ,sitting ,bull has been a dupe himself partly1 and there is a possibility that he is largely sincere in his teachings4 ,there is this to be said in his favor1 that he has given these people a better religion than they ever had before1 taught them precepts which if faithfully carried out will bring them into better accord with their white neighbors1 and has prepared the way for their final ,christianization4 ,for this he is entitled to no little credit4 7,g4 ,d41 #ed47 ,he made no claim to be a regular medicine-man1 and so far as known never went into a trance himself4 ,since the failure of his predictions1 especially with regard to the recovery of the ceded reservation1 he has fallen from his high estate4 ,truth compels us also to state that1 in spite of his apostolic character1 he is about as uncertain in his movements as the average ,indian4 ,after ,sitting ,bull1 the principal leader of the ,ghost dance among the southern ,arapaho is ,watn-gaa or ,black ,coyote1 from whom the town of ,watonga1 in ,canadian county1 derives its name4 ,black ,coyote is a man of considerable importance both in his tribe and in his own estimation1 and aspires to be a leader in anything that concerns his people4 ,with a natural predisposition to religions things1 it is the dream of his life to be a great priest and medicine-man4 ,at the same time he keeps a sharp lookout for his temporal affairs1 and has managed to accumulate considerable property in wagons and livestock1 including three wives4 ,although still a young man1 being but little more than #dj years of age1 he has had his share of the world's honors1 being not only a leader in the ,ghost dance and other ,indian ceremonies1 tribal delegate to ,washington1 and captain of the ,indian police1 but also1 in his new character of an ,american citizen1 deputy sheriff of ,canadian county4 ,he is a good-natured fellow1 and vain of his possessions and titles1 but at the same time thoroughly loyal and reliable in the discharge of his duties1 and always ready to execute his orders at whatever personal risk4 ,his priestly ambition led him to make the journey to the north1 in which he brought back the first songs of the ,ghost dance1 and thus became a leader1 and a year later he headed a delegation from ,oklahoma to the messiah of ,walker lake4 ,he has repeatedly asked me to get for him a permanent license from the government to enable him to visit the various reservations at will as a general evangel of ,indian medicine and ceremony4 ,black ,coyote in full uniform1 with official badge1 a ,harrison medal1 and an immense police overcoat1 which he procured in ,washington1 and riding with his three wives in his own double-seated coach1 is a spectacle magnificent and impressive4 ,black ,coyote in breechcloth1 paint1 and feathers1 leading the ,ghost dance1 or sitting flat on the ground and beating the earth with his hand in excess of religious fervor1 is equally impressive4 ,it was this combination of vanity of leadership and sense of duty as a government officer that made him my first and most willing informant on the ,ghost dance1 and enabled me through him to do so much with the ,arapaho4 ,in his portrait 7plate ,,cv7 a number of scars will be noticed on his chest and arms4 ,the full number of these scars is seventy1 arranged in various patterns of lines1 circles1 crosses1 etc41 with a long figure of the sacred pipe on one arm4 ,according to his own statement they were made in obedience to a dream as a sacrifice to save the lives of his children4 ,several of his children had died in rapid succession1 and in accordance with ,indian custom he undertook a fast of four days as an expiation to the overruling spirit4 ,during this time1 while lying on his bed1 he heard a voice1 somewhat resembling the cry of an owl or the subdued bark of a dog4 ,the voice told him that if he wished to save his other children he must cut out seventy pieces of skin and offer them to the sun4 ,he at once cut out seven pieces1 held them out to the sun and prayed1 and then buried them4 ,but the sun was not satisfied1 and soon after he was warned in a vision that the full number of seventy must be sacrificed if he would save his children4 ,he then did as directed1 cutting out the pieces of skin in the various patterns indicated1 offering each in turn to the sun with a prayer for the health of his family1 and then burying them4 ,since then there has been no death in his family4 ,in cutting out the larger pieces1 some of which were several inches long and nearly half an inch wide1 the skin was first lifted up with an awl and then sliced away with a knife4 ,this had to be done by an assistant1 and ,black ,coyote was particular to show me by signs1 sitting very erect and bracing himself firmly1 that he had not flinched during the process4 ,as has been stated1 the first trances in the southern ,ghost dance occurred at the great dance held near the ,cheyenne and ,arapaho agency under the auspices of ,sitting ,bull in ,september1 #ahij4 ,on this occasion ,cheyenne and ,arapaho1 ,caddo1 ,wichita1 ,kiowa1 and ,apache to the number of perhaps #c1jjj assembled1 and remained together for about two weeks1 dancing every night until daylight4 ,this was the largest ,ghost dance ever held in the south4 ,after dances had been held for two or three nights ,sitting ,bull announced that at the next one he would perform a great wonder in the sight of all the people1 after which they would be able to make songs for themselves4 ,he said no more1 but dismissed them to their tipis1 wondering what this miracle could be4 ,on the next night he appeared wearing a wide-brim hat with a single eagle feather1 the same hat in which he is generally seen4 ,nearly all of the two tribes of ,cheyenne and ,arapaho were present1 and probably #fjj or #hjj were in the dance circle at one time4 ,nothing unusual occurred for several hours until the dancers had gradually worked themselves up to a high state of excitement1 when ,sitting ,bull stepped into the circle1 and going up close in front of a young ,arapaho woman1 he began to make hypnotic passes before her face with the eagle feather4 ,in a few seconds she became rigid and then fell to the ground unconscious4 ,sitting ,bull then turned his attention to another and another1 and the same thing happened to each in turn until nearly a hundred were stretched out on the ground at once4 ,as usual in the trances some lay thus for a long time1 and others recovered sooner1 but none were disturbed1 as ,sitting ,bull told the dancers that these were now beholding happy visions of the spirit world4 ,when next they came together those who had been in the trance related their experiences in the other world1 how they had met and talked with their departed friends and joined in their oldtime amusements4 ,many of them embodied their visions in songs1 which were sung that night and afterward in the dance1 and from that time the ,ghost dance was naturalized in the south and developed rapidly along new lines4 ,each succeeding dance resulted in other visions and new songs1 and from time to time other hypnotists arose1 until almost every camp had its own4 ,illustration3 ,,pl4 ,,cv ,,black ,,coyote ,about this time a commission arrived to treat with the ,cheyenne and ,arapaho for the sale of their reservation4 ,the ,indians were much divided in opinion1 the great majority opposing any sale whatsoever1 even of their claim in the ,cherokee strip1 which they believed was all that the agreement was intended to cover4 ,while the debate was in progress ,left ,hand1 chief of the ,arapaho1 went to ,sitting ,bull and asked his opinion on the matter4 ,sitting ,bull advised him to sell for what they could get1 as they had need of the money1 and in a short time the messiah would come and restore the land to them4 ,on this advice ,left ,hand signed the agreement1 in the face of threats from those opposed to it1 and his example was followed by nearly all of his tribe4 ,this incident shows how thoroughly ,sitting ,bull and the other ,arapaho believed in the new doctrine4 ,in view of the misery that has come on these tribes from the sale of their reservation1 it is sad to think that they could have so deceived themselves by false hopes of divine interposition4 ,a large party of the ,cheyenne refused to have anything to do with the sale or to countenance the transaction by accepting their share of the purchase money1 even after the whites had taken possession of the lands4 ,the troubles in the ,sioux country now began to attract public attention1 and there was suggestion of military interference4 ,the newspaper liar has reached an abnormal development in ,oklahoma1 and dispatches from ,guthrie1 ,el ,reno1 and ,oklahoma ,city were filled with vivid accounts of war dances1 scalping parties1 and imminent outbreaks1 mingled with frantic appeals for troops4 ,a specimen dispatch stated that a thousand ,kickapoo were dancing1 whereas in fact the whole tribe numbers only #cbe1 very few of whom were in any way concerned with the ,ghost dance4 ,indian ,commissioner ,morgan was at this time 7,november1 #ahij7 on a tour of inspection among the western tribes of ,oklahoma1 and satisfied himself that all such sensational reports were false1 and that there was no danger to be apprehended from the dance4 7,g4 ,d41 #ee47 ,at the same time the ,war ,department commissioned ,lieutenant 7now ,captain7 ,h4 ,l4 ,scott1 of the ,seventh cavalry1 then and now stationed at ,fort ,sill1 ,oklahoma1 to investigate the meaning of the excitement and the possibility of an outbreak4 ,captain ,scott was eminently fitted for the work by his intimate acquaintance with the ,indians and his perfect knowledge of the sign language4 ,in the course of ,december1 #ahij1 and ,january and ,february1 #ahia1 he visited the various camps of the western tribes of the territory1 attended a number of dances1 and talked with the leaders4 ,his reports on the ,ghost dance are most valuable1 and confirmed the ,war ,department in its previous opinion that no danger was to be apprehended1 and that the true policy was one of noninterference4 ,the dance constantly gathered strength among the ,arapaho and ,cheyenne1 in spite of the failure of the first prediction1 and spread rapidly to the neighboring tribes1 ,sitting ,bull himself being the high priest and chief propagandist4 ,the adverse report brought back by piata1 the ,kiowa1 in the spring of #ahia had no effect outside of his own tribe4 ,in the early part of that year the ,arapaho and ,cheyenne sent a delegation1 including one woman1 to visit the messiah in ,nevada and bring back the latest news from heaven4 ,they were gone a considerable time and returned with some of the sacred medicine paint given them by ,wovoka1 after having taken part with the ,paiute in a ,ghost dance under his leadership at the regular dance ground near ,mason valley4 ,tall ,bull1 captain of the ,cheyenne police1 was one of this party1 and ,arnold ,woolworth1 a ,carlisle student1 acted as interpreter4 ,in ,august1 #ahia1 another delegation went out1 consisting of ,black ,coyote1 ,little ,raven1 ,red ,wolf1 ,grant ,left ,hand1 and ,casper ,edson 7,arapaho71 and ,black ,sharp ,nose and ,standing ,bull 7,cheyenne74 ,grant ,left ,hand and ,casper ,edson1 ,carlisle students1 acted as interpreters1 wrote down the words of the messiah1 and delivered his message to their people on their return4 ,this message1 as written down at the time by ,casper ,edson1 is given in the preceding chapter on the doctrine of the ,ghost dance4 ,in accord with the messiah's instructions the two tribes now changed their manner of dancing from frequent small dances at each camp at irregular intervals to larger dances participated in by several camps together at regular intervals of six weeks1 each dance continuing for five consecutive days4 ,the ,caddo and ,wichita also adopted the new rule in agreement with instructions brought back by a delegation sent out about the same time4 ,the change was opposed by ,sitting ,bull and some others1 but the delegates1 having the authority of the messiah for the innovation1 succeeded in carrying their point1 and thereafter assumed a leadership on equal terms with ,sitting ,bull1 who from that time lost much of his interest in the dance4 ,they were gone about two weeks1 and brought back with them a quantity of the sacred paint and a large number of magpie feathers1 the kind commonly worn by the ,paiute in the ,ghost dance4 ,this started a demand for magpie feathers1 and the shrewd traders soon turned the fact to their own advantage by importing selected crow feathers1 which they sold to the unsuspecting ,indians for the genuine article at the rate of two feathers for a quarter4 ,while in the land of the ,paiute the delegates took part in the ,ghost dance at ,mason valley1 and were thrown into a trance by ,wovoka1 as related in chapter ,,ix4 ,the ,ghost dance practically superseded all other dances among the ,cheyenne and ,arapaho1 and constantly developed new features1 notably the auxiliary 8crow dance10 which was organized by ,grant ,left ,hand4 ,this was claimed as a dance seen in a trance vision of the spirit world1 but is really only a modification of the 8,omaha dance10 common to the northern prairie tribes4 ,the opening of the reservation and the influx of the whites served to intensify the religious fervor of the ,indians1 who were now more than ever made to feel their dependent and helpless condition4 ,it was impossible1 however1 that the intense mental strain could endure forever1 and after the failure of the predictions on the appointed dates the wild excitement gradually cooled and crystallized into a fixed but tranquil expectation of ultimate happiness under the old conditions in another world4 ,in ,october1 #ahib1 another delegation1 consisting of ,sitting ,bull and his wife1 with ,washee and two other ,arapaho1 and ,edward ,guerrier1 a half-blood ,cheyenne1 visited the messiah4 ,they brought back a very discouraging report1 which was in substance that the messiah was tired of so many visitors and wanted them to go home and tell their tribes to stop dancing4 ,although the ,indians generally refused to accept the message as genuine1 the effect was naturally depressing4 ,a year later1 in ,october1 #ahic1 ,black ,coyote and several others dictated through me a letter to ,wovoka1 asking him to send them some of the sacred paint or anything else that would make them think of him1 with 8some good words to help us and our children10 and requesting to know whether he had been truthfully reported by the delegates of the preceding year4 ,to one who knows these people their simple religious faith is too touching to be a subject of amusement4 99 99 99 99 99 ,the messiah doctrine never gained many converts among the ,comanche1 excepting those of the ,pentka division and a few others living on the ,little ,washita and other streams on the northern boundary of the reservation1 adjoining the tribes most interested in the ,ghost dance4 ,these ,comanche held a few ,ghost dances and made a few songs1 but the body of the tribe would have nothing to do with it4 ,this lack of interest was due partly to the general skeptical temperament of the ,comanche1 evinced in their carelessness in regard to ceremonial forms1 and partly to their tribal pride1 which forbade their following after the strange gods of another people1 as they considered their own mescal rite sufficient to all their needs4 ,quanah ,parker1 their head chief1 a shrewd half-blood1 opposed the new doctrine and prevented its spread among his tribe4 99 99 99 99 99 ,the ,ghost dance was brought to the ,pawnee1 ,ponca1 ,oto1 ,missouri1 ,kansa1 ,iowa1 ,osage1 and other tribes in central ,oklahoma by delegates from the ,arapaho and ,cheyenne in the west4 ,the doctrine made slow progress for some time1 but by ,february1 #ahib1 the majority of the ,pawnee were dancing in confident expectation of the speedy coming of the messiah and the buffalo4 ,of all these tribes the ,pawnee took most interest in the new doctrine1 becoming as much devoted to the ,ghost dance as the ,arapaho themselves4 ,the leader among the ,pawnee was ,frank ,white1 and among the ,oto was ,buffalo ,black4 ,the agent in charge took stringent measures against the dance1 and had the ,oto prophet arrested and confined in the ,wichita jail1 threatening at the same time to cut off supplies from the tribe4 ,as the confederated ,oto and ,missouri number only #cfb in all1 they were easily brought into subjection1 and the dance was abandoned4 ,the same method was pursued with the ,pawnee prophet and his people1 but as they are stronger in number than the ,oto1 they were proportionately harder to deal with1 but the final result was the same4 7,comr41 #dc47 ,the ,osage gave but little heed to the story1 perhaps from the fact that1 as they are the wealthiest tribe in the country1 they feel no such urgent need of a redeemer as their less fortunate brethren4 ,the ,sauk1 ,fox1 ,kickapoo1 and ,potawatomi engaged in the dance only to a limited extent1 for the reason that a number of the natives of these tribes1 particularly the ,potawatomi1 are under ,catholic influences1 while most of the others adhere to the doctrine of ,knakk1 the ,potawatomi prophet mentioned in chapter ,v4 99 99 99 99 99 ,the ,ghost dance doctrine was communicated directly to the ,caddo1 ,wichita1 ,kichai1 ,delaware1 and ,kiowa by the ,arapaho and ,cheyenne1 their neighbors on the north4 ,we shall speak now of the tribes first mentioned1 leaving the ,kiowa until the last4 ,the ,caddo1 ,wichita1 ,kichai1 and several remnants of cognate tribes1 with a small band of the ,delaware1 numbering in all about a thousand ,indians1 occupy a reservation between the ,washita and the ,south ,canadian in western ,oklahoma1 having the ,arapaho and ,cheyenne on the north and west1 the ,kiowa on the south1 and the whites of ,oklahoma and the ,chickasaw nation on the east4 ,the ,caddo are the leading tribe1 numbering more than half of the whole body4 ,they were the first of these to take up the dance1 and have manifested the greatest interest in it from the time it was introduced among them4 ,a number of ,caddo first attended the great ,ghost dance held by the ,cheyenne and ,arapaho on the ,south ,canadian in the fall of #ahij on the occasion when ,sitting ,bull came down from the north and inaugurated the trances4 ,on returning to their homes they started the ,ghost dance1 which they kept up1 singing the ,arapaho songs as they had heard them on the ,canadian1 until ,sitting ,bull came down about ,december1 #ahij1 to give them further instruction in the doctrine and to 8give the feather0 to the seven persons selected to lead the ceremony4 ,from this time the ,caddo had songs and trances of their own1 the chief priest and hypnotist of the dance being ,nshknt1 8,moon ,head10 or ,john ,wilson4 ,the ,caddo and the ,delaware usually danced together on ,boggy ,creek4 ,the ,wichita and the ,kichai1 who took the doctrine from the ,caddo1 usually danced together on ,sugar creek about #ae miles from the agency at ,anadarko1 but manifested less interest in the matter until ,sitting ,bull came down about the beginning of ,february1 #ahia1 and 8gave the feather0 to the leaders4 ,from this time all these tribes went into the dance heart and soul1 on some occasions dancing for days and nights together from the middle of the afternoon until the sun was well up in the morning4 ,the usual custom was to continue until about midnight4 ,cold weather had no deterrent effect1 and they kept up the dance in the snow1 the trance subjects sometimes lying unconscious in the snow for half an hour at a time4 ,at this time it was confidently expected that the great change would occur in the spring1 and as the time drew near the excitement became most intense4 ,the return of the ,kiowa delegate1 piata1 in the middle of ,february1 #ahia1 with a report adverse to the messiah1 produced no effect on the ,caddo and their confederates1 who refused to put any faith in his statements1 claiming that he had not seen the real messiah or else had been bribed by the whites to make a false report4 ,about the time that ,black ,coyote and the others went out to see the messiah in the fall of #ahia the ,caddo and their confederates sent out a delegation for the same purpose4 ,the delegates were ,billy ,wilson and ,squirrel 7,caddo71 ,nashtowi and ,lawrie ,tatum 7,wichita71 and ,jack ,harry 7,delaware74 ,tatum was a schoolboy and acted as interpreter for the party4 ,like the ,arapaho they came back impressed with reverence for the messiah1 and at once changed the time and method of the dancing1 in accordance with his instructions1 to periodical dances at intervals of six weeks1 continuing for five consecutive days1 the dance on the last night being kept up until daylight1 when all the participants went down to bathe in the stream and then dispersed to their homes4 ,they were dancing in this fashion when last visited in the fall of #ahic4 ,the principal leader of the ,ghost dance among the ,caddo is ,nshknt1 8,moon ,head10 known to the whites as ,john ,wilson4 ,although considered a ,caddo1 and speaking only that language1 he is very much of a mixture1 being half ,delaware1 one-fourth ,caddo1 and one-fourth ,french4 ,one of his grandfathers was a ,frenchman4 ,as the ,caddo lived originally in ,louisiana1 there is a considerable mixture of ,french blood among them1 which manifests itself in his case in a fairly heavy beard4 ,he is about #ej years of age1 rather tall and well built1 and wears his hair at full length flowing loosely over his shoulders4 ,with a good head and strong1 intelligent features1 he presents the appearance of a natural leader4 ,he is also prominent in the mescal rite1 which has recently come to his tribe from the ,kiowa and ,comanche4 ,he was one of the first ,caddo to go into a trance1 the occasion being the great ,ghost dance held by the ,arapaho and ,cheyenne near ,darlington agency1 at which ,sitting ,bull presided1 in the fall of #ahij4 ,on his return to consciousness he had wonderful things to tell of his experiences in the spirit world1 composed a new song1 and from that time became the high priest of the ,caddo dance4 ,since then his trances have been frequent1 both in and out of the ,ghost dance1 and in addition to his leadership in this connection he assumes the occult powers and authority of a great medicine-man1 all the powers claimed by him being freely conceded by his people4 ,when ,captain ,scott was investigating the ,ghost dance among the ,caddo and other tribes of that section1 at the period of greatest excitement1 in the winter of #ahij-ia1 he met ,wilson1 of whom he has this to say3 ,john ,wilson1 a ,caddo man of much prominence1 was especially affected1 performing a series of gyrations that were most remarkable4 ,at all hours of the day and night his cry could be heard all over camp1 and when found he would be dancing in the ring1 possibly upon one foot1 with his eyes closed and the forefinger of his right hand pointed upward1 or in some other ridiculous posture4 ,upon being asked his reasons for assuming these attitudes he replied that he could not help it2 that it came over him just like cramps4 ,somewhat later ,captain ,scott says3 ,john ,wilson had progressed finely1 and was now a full-fledged doctor1 a healer of diseases1 and a finder of stolen property through supernatural means4 ,one day1 while we were in his tent1 a ,wichita woman entered1 led by the spirit4 ,it was explained to us that she did not even know who lived there1 but some force she could not account for brought her4 ,having stated her case to ,john1 he went off into a fit of the jerks1 in which his spirit went up and saw 8his father0 i4 e41 ,god1 who directed him how to cure this woman4 ,when he came to1 he explained the cure to her1 and sent her away rejoicing4 ,soon afterwards a ,keechei man came in1 who was blind of one eye1 and who desired to have the vision restored4 ,john again consulted his father1 who informed him that nothing could be done for that eye because that man held aloof from the dance4 ,while the author was visiting the ,caddo on ,sugar creek in the fall of #ahic1 ,john ,wilson came down from his own camp to explain his part in the ,ghost dance4 ,he wore a wide-brim hat1 with his hair flowing down to his shoulders1 and on his breast1 suspended from a cord about his neck1 was a curious amulet consisting of the polished end of a buffalo horn1 surrounded by a circlet of downy red feathers1 within another circle of badger and owl claws4 ,he explained that this was the source of his prophetic and clairvoyant inspiration4 ,the buffalo horn was 8,god's heart10 the red feathers contained his own heart1 and the circle of claws represented the world4 ,when he prayed for help1 his heart communed with 8,god's heart10 and he learned what he wished to know4 ,he had much to say also of the moon4 ,sometimes in his trances he went to the moon and the moon taught him secrets4 ,it must be remembered that sun1 moon1 stars1 and almost every other thing in nature are considered by the ,indians as endowed with life and spirit4 ,he claimed an intimate acquaintance with the other world and asserted positively that he could tell me 8just what heaven is like40 ,another man who accompanied him had a yellow sun with green rays painted on his forehead1 with an elaborate rayed crescent in green1 red1 and yellow on his chin1 and wore a necklace from which depended a crucifix and a brass clock-wheel1 the latter1 as he stated1 representing the sun4 ,on entering the room where ,i sat awaiting him1 ,nshknt approached and performed mystic passes in front of my face with his hands1 after the manner of the hypnotist priests in the ,ghost dance1 blowing upon me the while1 as he afterward explained to blow evil things away from me before beginning to talk on religious subjects4 ,he was good enough to state also that he had prayed for light before coming1 and had found that my heart was good4 ,laying one hand on my head1 and grasping my own hand with the other1 he prayed silently for some time with bowed head1 and then lifting his hand from my head1 he passed it over my face1 down my shoulder and arm to the hand1 which he grasped and pressed slightly1 and then released the fingers with a graceful upward sweep1 as in the minuet4 ,the first part of this--the laying of the hands upon the head1 afterward drawing them down along the face and chest or arms--is the regular ,indian form of blessing1 reverential gratitude1 or prayerful entreaty1 and is of frequent occurrence in connection with the ,ghost dance1 when the believers ask help of the priests or beg the prayers of the older people4 ,the next day about twenty or more ,caddo came by on their way to the agency1 all dressed and painted for a dance that was to be held that night4 ,they stopped awhile to see us1 and on entering the room where we were the whole company1 men1 women1 and children1 went through the same ceremony1 with each one of the inmates in turn1 beginning with ,wilson and myself1 and ending with the members of the family4 ,the ceremony occupied a considerable time1 and was at once beautiful and impressive4 ,not a word was said by either party during the while1 excepting as someone in excess of devotion would utter prayerful exclamations aloud like the undertone of a litany4 ,every face wore a look of reverent solemnity1 from the old men and women down to little children of #f and #h years4 ,several of them1 the women especially1 trembled while praying1 as under the excitement of the ,ghost dance4 ,the religious greeting being over1 the women of the family1 with those of the party1 went out to prepare the dinner1 while the rest remained to listen to the doctrinal discussion4 ,the ,kiowa were predisposed to accept the doctrine of the ,ghost dance4 ,no tribe had made more desperate resistance to the encroachments of the whites upon their hunting grounds1 and even after the failure of the last effort of the confederated tribes in #ahgd-ge1 the ,kiowa were slow to accept the verdict of defeat4 ,the result of this unsuccessful struggle was to put an end to the boundless freedom of the prairie1 where they had roamed unquestioned from ,dakota almost to central ,mexico1 and henceforth the tribes were confined within the narrow limits of reservations4 ,within five years the great southern buffalo herd was extinct and the ,indians found themselves at once prisoners and paupers4 ,the change was so swift and terrible in its effects that they could not believe it real and final4 ,it seemed to them like a dream of sorrow1 a supernatural cloud of darkness to punish their derelictions1 but which could be lifted from them by prayer and sacrifice4 ,their old men told of years when the buffalo was scarce or had gone a long way off1 but never since the beginning of the world of a time when there was no buffalo4 ,the buffalo still lived beyond their horizon or in caves under the earth1 and with its return would come back prosperity and freedom4 ,before we wonder at their faith we must remember that the disappearance of these millions of buffalo in the space of a few years has no parallel in the annals of natural history4 ,in #ahha a young ,kiowa named ,dateka1 8,keeps-his-name-always10 began to 8make medicine0 to bring back the buffalo4 ,he set up a sacred tipi1 in front of which he erected a pole with a buffalo skin at the top1 and made for himself a priestly robe of red color1 trimmed with rows of eagle feathers4 ,then standing in front of his tipi he called the people around him and told them that he had been commanded and empowered in a dream to bring back the buffalo1 and if they observed strictly the prayers and ceremonies which he enjoined the great herds would once more cover the prairie4 ,his hearers believed his words1 promised strict obedience1 and gave freely of their blankets and other property to reward his efforts in their behalf4 ,dateka retired to his sacred tipi1 where1 in his feathered robe of office1 he continued to prophesy and make buffalo medicine for a year1 when he died without seeing the realization of his hopes4 ,the excitement caused by his predictions came to the notice of the agent then in charge1 who mentions it in his annual report1 without understanding the cause4 ,on a ,kiowa calendar obtained by the author the event is recorded in a pictograph which represents the medicine-man in his tipi1 with his scarlet robe over his shoulders and a buffalo beneath his feet 7figure #hd74 ,illustration3 ,fig4 #hd--,two ,kiowa prophecies 7from a ,kiowa calendar74 ,about six years later1 in #ahhg1 another prophet1 named ,pa-igya1 8,in the ,middle10 revived the prophecy1 claiming to be heir to all the supernatural powers of his late predecessor4 ,he amplified the doctrine by asserting1 logically enough1 that as the whites were responsible for the disappearance of the buffalo1 the whites themselves would be destroyed by the gods when the time was at hand for the return of the buffalo4 ,he preached also his own invulnerability and claimed the power to kill with a look those who might offend him1 as far as his glance could reach4 ,he fixed his headquarters on ,elk creek1 near the western limit of the reservation1 where he inaugurated a regular series of ritual observances1 under the management of ten chosen assistants4 ,finally he announced that the time was at hand when the whites would be removed and the buffalo would return4 ,he ordered all the tribe to assemble on ,elk creek1 where after four days he would bring down fire from heaven which would destroy the agency1 the schools1 and the white race1 with the ,indian unbelievers all together4 ,the faithful need not fear pursuit by the troops1 for the soldiers who might follow would wither before his glance and their bullets would have no effect on the ,indians4 ,on the same ,kiowa calendar this prediction is recorded in another pictograph intended to represent flying bullets4 ,the whole ,kiowa tribe caught the infection of his words4 ,every camp was abandoned1 parents took their children from the schools1 and all fled to the rendezvous on ,elk creek4 ,here they waited patiently for their deliverance till the predicted day came and passed without event1 when they returned with sadness to their camps and their government rations of white man's beef4 ,pa-igya still lives1 but the halo of prophecy no longer surrounds him4 ,to account for the disappointment he claimed that his people had violated some of the ordinances and thereby postponed the destined happiness4 ,in this way their minds were kept dwelling on the subject1 and when at last the rumor of a messiah came from the north he hailed it as the fulfillment of the prediction4 ,early in the summer of #ahij the news of the advent of the messiah reached the ,kiowa1 and in ,june of that year they sent a delegation of about twenty men under the leadership of ,patadal1 8,poor ,buffalo10 to ,cheyenne and ,arapaho agency at ,darlington to learn more about the matter4 ,they brought back a favorable report and also a quantity of the sacred red paint procured originally from the country of the messiah4 ,soon after there was a great gathering of the ,kiowa and ,apache at the agency at ,anadarko to receive a payment of 8grass money0 due from the cattlemen for the lease of pasturage on the reservation4 ,on this occasion the ,ghost dance was formally inaugurated among the ,kiowa1 ,poor ,buffalo assuming direction of the ceremony1 and painting the principal participants with the sacred red paint with his own hands4 ,the dance was carried back to their various camps and became a part of the tribal life4 ,illustration3 ,fig4 #he--,poor ,buffalo4 ,about this time a ,sioux chief1 ,high ,wolf1 came down from the north to visit the ,cheyenne1 ,arapaho1 ,kiowa1 and other tribes in that section4 ,he remained some time among them1 and on his return to the north invited a young ,kiowa named piata1 8,wooden ,lance10 whose grandmother had been a ,sioux captive1 to come up and visit his relatives at ,pine ,ridge4 ,the invitation was accepted by piata1 partly for the pleasure of seeing a new tribe and meeting his mother's kindred1 but chiefly for the purpose of investigating for himself and for the ,kiowa the truth of the messiah story1 piata1 who speaks but little ,english1 and who was then about #cj years of age1 had recently lost a child to whom he had been very much attached4 ,he brooded over his loss until the new doctrine came with its promise of a reunion with departed friends and its possibility of seeing and talking with them in visions of the trance4 ,moved by parental affection1 which is the ruling passion with an ,indian1 he determined on this long journey in search of the messiah1 who was vaguely reported to be somewhere in the north1 to learn from his own lips the wonderful story1 and to see if it were possible to talk again with his child4 ,he discussed the matter with the chiefs1 who decided to send him as a delegate to find the messiah and learn the truth or falsity of the reports1 in order that the ,kiowa might be guided by the result on his return4 ,a sufficient sum of money was raised for his expenses1 and he left for the north in ,september1 #ahij4 ,almost the whole tribe had assembled at the agency to witness his departure1 and each in turn of the principal men performed over him a ceremony of blessing1 such as has already been described4 ,his going and return are both recorded on the calendar previously mentioned4 ,illustration3 ,,pl4 ,,cvi ,,bi,k,i1 ,,the ,,kiowa ,,dreamer ,in ,october1 #ahij1 shortly after piata's departure1 ,sitting ,bull1 the ,arapaho prophet of the ,ghost dance1 came down from his tribe and gave new impetus to the excitement among the ,kiowa4 ,this event also is recorded on the same ,kiowa calendar in a well-drawn picture representing a buffalo standing beside the figure of a man 7figure #hf74 ,it is also indicated less definitely on another calendar obtained from the tribe4 ,sitting ,bull confirmed1 as by personal knowledge1 all that had been told of the messiah1 and predicted that the new earth would arrive in the following spring1 #ahia4 ,the ,kiowa assembled on the ,washita1 at the mouth of ,rainy ,mountain creek1 and here1 at the largest ,ghost dance ever held by the tribe1 ,sitting ,bull consecrated seven men and women as leaders of the dance and teachers of the doctrine by giving to each one a sacred feather to be worn in the dance as the badge of priesthood4 ,until the ,ghost dance came to the prairie tribes their women had never before been raised to such dignity as to be allowed to wear feathers in their hair4 ,after 8giving the feather0 to the leaders thus chosen1 they were taught the songs and ritual of the dance4 ,at first the songs were all in the ,arapaho language1 but after the trances1 which now began to be frequent1 the ,kiowa composed songs of their own4 ,illustration3 ,fig4 #hf--,sitting ,bull comes down 7from a ,kiowa calendar74 ,among the dreamers and prophets who now came to the front was one who merits more than a passing notice4 ,his original name was ,biki1 8,eater10 but on account of his frequent visits to the spirit world he is now known as satitola1 which maybe freely rendered 8,the ,messenger40 ,for a long time he had been in the habit of going alone upon the mountain1 there to fast and pray until visions came to him1 when he would return and give to his people the message of inspiration4 ,frequently these vigils were undertaken at the request of friends of sick people to obtain spiritual knowledge of the proper remedies to be applied1 or at the request of surviving relatives who wished to hear from their departed friends in the other world4 ,he is now about #ee years of age1 quiet and dignified in manner1 with a thoughtful cast of countenance which accords well with his character as a priest and seer4 ,his intellectual bent is further shown by the fact that he has invented a system of ideographic writing which is nearly as distinct from the ordinary ,indian pictograph system as it is from our own alphabet4 ,it is based on the sign language of the plains tribes1 the primary effort being to convey the idea by a pictured representation of the gesture sign2 but1 as in the evolution of the alphabet1 a part is frequently put for the whole1 and numerous arbitrary or auxiliary characters are added1 until the result is a well-developed germ of an alphabetic system4 ,he has taught the system to his sons1 and by this means was able to keep up a correspondence with them while they were attending ,carlisle school4 ,it is unintelligible to the rest of the tribe4 ,i have specimens of this curious graphic method1 obtained from the father and his sons1 which maybe treated at length at some future time4 ,in the picture of satitola 7plate ,,cvi71 he holds in one hand a paper on which is depicted one of his visions1 while in the other is the pointer with which he explains its meaning4 ,plate ,,cvii herewith represents this vision4 ,on this occasion1 after reaching the spirit world he found himself on a vast prairie covered with herds of buffalo and ponies1 represented respectively in the picture by short black and green lines at the top4 ,he went on through the buffalo1 the way being indicated by the dotted green lines1 until he came to a large ,kiowa camp1 in which1 according to their old custom1 nearly every tipi had its distinctive style of painting or ornamentation to show to what family it belonged1 all these families being still represented in the tribe4 ,he went on to the point indicated by the first heavy blue mark1 where he met four young women1 whom he knew as having died years before1 returning on horseback with their saddle-pouches filled with wild plums4 ,after some conversation he asked them about two brothers1 his relatives1 who had died some time ago4 ,he went in the direction pointed out by the young women and soon met the two young men coming into camp with a load of fresh buffalo meat hung at their saddles4 ,their names were ,emankina1 8,can't-hold-it10 a policeman1 and ,epea1 8,afraid-of-him10 who had died while held as a prisoner of war in ,florida about fifteen years before4 ,it will be noted that they are represented in the picture as armed only with bows and arrows1 in agreement with the ,ghost-dance doctrine of a return to aboriginal things4 ,after proceeding some distance he retraced his steps and met two curious beings1 represented in the picture by green figures with crosses instead of heads4 ,these told him to go on1 and on doing so he came to an immense circle of ,kiowa dancing the ,ghost dance around a cedar tree1 indicated by the black circle with a green figure resembling a tree in the center4 ,he stood for a while near the tree1 shown by another blue mark1 when he saw a woman1 whom he knew1 leave the dance4 ,he hurried after her until she reached her own tipi and went into it--shown by the blue mark beside the red tipi with red flags on the ends of the tipi poles--when he turned around and came back4 ,she belonged to the family of the great chief ,sett'aiti1 8,white ,bear10 as indicated by the red tipi with red flags1 no other warrior in the tribe having such a tipi4 ,on inquiring for his own relatives he was directed to the other side of the camp1 where he met a man--represented by the heavy black mark--who told him his own people were inside of the next tipi4 ,on entering he found the whole family1 consisting of his father1 two brothers1 two sisters1 and several children1 feasting on fresh buffalo beef from a kettle hung over the fire4 ,they welcomed him and offered him some of the meat1 which for some reason he was afraid to taste4 ,to convince him that it was good they held it up for him to smell1 when he awoke and found himself lying alone upon the mountain4 ,illustration3 ,,pl4 ,,cvii ,,bi,,ki',s ,,vision4 99 99 99 99 99 piata went on first to ,pine ,ridge1 where he was well received by the ,sioux1 who had much to say of the new messiah in the west4 ,he was urged to stop and join them in the ,ghost dance1 but refused and hurried on to ,fort ,washakie1 where he met the northern ,arapaho and the ,shoshoni1 whom he called the 8northern ,comanches40 ,here the new prophecy was the one topic of conversation1 and after stopping only long enough to learn the proper route to the ,paiute country1 he went on over the ,union ,pacific railroad to ,nevada4 ,on arriving at the agency at ,pyramid lake the ,paiute furnished him a wagon and an ,indian guide across the country to the home of ,wovoka in the upper end of ,mason valley4 ,the next day he was admitted to his presence4 ,the result was a complete disappointment4 ,a single interview convinced him of the utter falsity of the pretensions of the messiah and the deceptive character of the hopes held out to the believers4 ,saddened and disgusted1 piata made no stay1 but started at once on his return home4 ,on his way back he stopped at ,bannock agency at ,fort ,hall1 ,idaho1 and from there sent a letter to his people1 stating briefly that he had seen the messiah and that the messiah was a fraud4 ,this was the first intimation the ,kiowa had received from an ,indian source that their hopes were not well grounded4 ,the author was present when the letter was received at ,anadarko and read to the assembled ,indians by piata's sister1 an educated woman named ,laura ,dunmoi1 formerly of ,carlisle school4 ,the result was a division of opinion4 ,some of the ,indians1 feeling that the ground had been taken from under them1 at once gave up all hope and accepted the inevitable of despair4 ,others were disposed to doubt the genuineness of the letter1 as it had come through the medium of a white man1 and decided to withhold their decision until they could hear directly from the delegate himself4 piata returned in the middle of ,february1 #ahia4 ,the agent sent notice to the various camps on the reservation for the ,indians to assemble at the agency to hear his report1 and also sent a request to ,cheyenne and ,arapaho agency to have ,sitting ,bull come down at the same time so that the ,indians might hear both sides of the story4 ,illustration3 ,fig4 #hg--piata4 ,illustration3 ,,pl4 ,,cviii ,,kiowa ,,summer ,,shelter ,the council was held at the agency at ,anadarko1 ,oklahoma1 on ,february #ai1 #ahia1 the author being among those present on the occasion4 ,it was a great gathering1 representing every tribe on the reservation1 there being also in attendance a number of ,arapaho who had accompanied ,sitting ,bull from the other agency4 ,everything said was interpreted in turn into ,english1 ,kiowa1 ,comanche1 ,caddo1 ,wichita1 and ,arapaho4 ,this was a slow process1 and necessitated frequent repetition1 so that the talk occupied all day4 piata first made his report1 which was interpreted into the various languages4 ,questions were asked by the agent1 ,mr ,adams1 and by leading ,indians1 and after the full details had been obtained in this manner ,sitting ,bull1 the ,arapaho1 was called on to make his statement4 ,the scene was dramatic in the highest degree4 ,although in a certain sense ,sitting ,bull himself was on trial1 it meant more than that to the assembled tribe4 ,their power1 prosperity1 and happiness had gone down1 their very race was withering away before the white man4 ,the messiah doctrine promised a restoration of the old conditions through supernatural assistance4 ,if this hope was without foundation1 the ,indian had no future and his day was forever past4 ,after some preliminaries piata arose and told his story4 ,he had gone on as related until he arrived at the home of ,wovoka in ,mason valley4 ,here he was told that the messiah could not be seen until the next day4 ,on being finally admitted to his presence he found him lying down1 his face covered with a blanket1 and singing to himself4 ,when he had finished the song the messiah uncovered his face and asked piata1 through an interpreter1 what he wanted4 ,as piata had approached with great reverence under the full belief that the messiah was omniscient1 able to read his secret thoughts and to speak all languages1 this question was a great surprise to him1 and his faith at once began to waver4 ,however1 he told who he was and why he had come1 and then asked that he be permitted to see some of his dead relatives1 particularly his little child4 ,wovoka replied that this was impossible1 and that there were no spirits there to be seen4 ,with their mixture of ,christian and aboriginal ideas many of the ,indians had claimed that this messiah was the veritable ,christ and bore upon his hands and feet the scars of the crucifixion4 ,not seeing these scars1 piata expressed some doubt as to whether ,wovoka was really the messiah he had come so far to see1 to which ,wovoka replied that he need go no farther for there was no other messiah1 and went on to say that he had preached to ,sitting ,bull and the others and had given them a new dance1 but that some of them1 especially the ,sioux1 had twisted things and made trouble1 and now piata had better go home and tell his people to quit the whole business4 ,discouraged and sick at heart piata went out from his presence1 convinced that there was no longer a god in ,israel4 ,after the story had been told and interpreted to each of the tribes1 ,sitting ,bull was called on for his statement4 ,he told how he had visited the messiah a year before and what the messiah had said to him4 ,the two versions were widely different1 and there can be little question that ,wovoka made claims and prophecies1 supported by hypnotic performances1 from which he afterward receded when he found that the excitement had gone beyond his control and resulted in an ,indian outbreak4 ,sitting ,bull insisted on the truth of his own representations1 and when accused by piata of deceiving the ,indians in order to obtain their property he replied that he had never asked them for the ponies which they had given him1 and that if they did not believe what he had told them they could come and take their ponies again4 piata replied that that was not the ,kiowa road2 what had once been given was not taken back4 ,sitting ,bull spoke in a low musical voice1 and the soft ,arapaho syllables contrasted pleasantly with the choking sounds of the ,kiowa and the boisterous loudness of the ,wichita4 ,i could not help a feeling of pity for him when at the close of the council he drew his blanket around him and went out from the gathering to cross the river to the ,caddo camp1 attended only by his faithful ,arapahos4 ,for his services in reporting against the dance piata received a medal from ,president ,harrison4 ,this was for some time the end of the ,ghost dance among the ,kiowa1 for while some few of the tribes were disposed to doubt the honesty or correctness of the report1 the majority accepted it as final1 and from that time the dance became a mere amusement for children4 ,the other tribes1 however--the ,caddo1 ,wichita1 and their allies--refused to accept the report1 claiming that piata had been hired by white men to lie to the ,indians1 and that he had never really seen the messiah1 as he claimed4 ,even the ,apache1 although in close tribal connection with the ,kiowa1 continued to hold to the doctrine and the dance4 99 99 99 99 99 ,note4--,since the above was written and while awaiting publication there has been a revival of the ,ghost dance among the ,kiowa1 brought about chiefly through the efforts of ,biki1 ,patadal1 and others of its former priests4 ,after several times dispersing the dancers and threatening them with severe penalties if they persisted1 the agent was finally obliged to give permission1 on the earnest request of a delegation of chiefs and head men of the tribe1 with the result that in ,september1 #ahid1 the ,kiowa publicly revived the ceremony in a great dance on the ,washita1 which lasted four days and was attended by several thousand ,indians from all the surrounding tribes4 ,illustration3 ,,pl4 ,,cix ,,ghost ,,dance ,,painting ,,on ,,buckskin ,,explanation ,,of ,,plate ,,cix4 ,the original of this picture was drawn in colored inks on buckskin by ,yellow ,nose1 a ,ute captive among the ,cheyenne1 in #ahia4 ,it was obtained from him by the author and is now deposited in the ,national ,museum at ,washington4 ,besides being a particularly fine specimen of ,indian pictography1 it gives an excellent idea of the ghost dance as it was at that time among the ,cheyenne and ,arapaho4 ,the dancers are in full costume1 with paint and feathers4 ,the women of the two tribes are plainly distinguished by the arrangement of their hair1 the ,cheyenne women having the hair braided at the side1 while the ,arapaho women wear it hanging loosely4 ,two of the women carry children on their backs4 ,one of the men carries the bqati wheel1 another a shinny stick1 and a woman holds out the sacred crow1 while several wave handkerchiefs which aid in producing the hypnotic effect4 ,in the center are several persons with arms outstretched and rigid1 while at one side is seen the medicine-man hypnotizing a subject who stretches out toward him a blue handkerchief4 ,the spotted object on the ground behind the medicine-man is a shawl which has fallen from the shoulders of the woman standing near4 ,chapter ,,xv ,,the ,,ceremony ,,of ,,the ,,ghost ,,dance ,in chapter ,,xi we have spoken of the ,ghost dance as it existed among the ,paiute1 ,shoshoni1 ,walapai1 and ,cohonino1 west of the mountains4 ,we shall now give a more detailed account of the ceremony and connected ritual among the prairie tribes4 ,,among ,,the ,,northern ,,cheyenne ,according to ,dr ,grinnell the ,ghost dance among the northern ,cheyenne had several features not found in the south4 ,four fires were built outside of the dance circle and about #bj yards back from it1 toward each of the cardinal points4 ,these fires were built of long poles set up on end1 so as to form a rude cone1 much as the poles of a tipi are erected4 ,the fires were lighted at the bottom1 and thus made high bonfires1 which were kept up as long as the dance continued4 7,j4 ,f4 ,l41 #e47 ,,among ,,the ,,sioux ,perhaps the most important feature in connection with the dance among the ,sioux was the 8ghost shirt10 already noticed and to be described more fully hereafter4 ,on account of the scarcity of buckskin1 these shirts were almost always made of white cloth cut and figured in the ,indian fashion4 ,the ,sioux wore no metal of any kind in the dance1 differing in this respect from the southern tribes1 who wore on such occasions all their finery of ,german silver ornaments4 ,the ,sioux also began the dance sometimes in the morning1 as well as in the afternoon or evening4 ,another important feature not found among the southern tribes1 excepting the ,kiowa1 was the tree planted in the center of the circle and decorated with feathers1 stuffed animals1 and strips of cloth4 ,at a ,ghost dance at ,no ,water's camp1 near ,pine ,ridge1 as described by ,j4 ,f4 ,asay1 formerly a trader at the agency1 the dancers first stood in line facing the sun1 while the leader1 standing facing them1 made a prayer and waved over their heads the 8ghost stick10 a staff about #f feet long1 trimmed with red cloth and feathers of the same color4 ,after thus waving the stick over them1 he faced the sun and made another prayer1 after which the line closed up to form a circle around the tree and the dance began4 ,during the prayer a woman standing near the tree held out a pipe toward the sun1 while another beside her held out several 7four87 arrows from which the points had been removed4 ,on another occasion1 at a ,ghost dance at the same camp1 four arrows1 headed with bone in the olden fashion1 were shot up into the air from the center of the circle and afterward gathered up and hung upon the tree1 together with the bow1 a gaming wheel and sticks1 and a staff of peculiar shape 7ghost stick874 ,see plate ,,cxi4 ,the ceremonies of fasting1 painting1 and the sweat-bath in connection with the ,ghost dance among the ,sioux have been already described4 ,the best account of the dance itself and of the ghost shirt is given by ,mrs ,z4 ,a4 ,parker1 at that time a teacher on the ,pine ,ridge reservation1 writing of a ,ghost dance observed by her on ,white ,clay creek1 on ,june #bj1 #ahij4 ,we quote at length from her description3 ,we drove to this spot about #aj4cj oclock on a delightful ,october day4 ,we came upon tents scattered here and there in low1 sheltered places long before reaching the dance ground4 ,presently we saw over three hundred tents placed in a circle1 with a large pine tree in the center1 which was covered with strips of cloth of various colors1 eagle feathers1 stuffed birds1 claws1 and horns--all offerings to the ,great ,spirit4 ,the ceremonies had just begun4 ,in the center1 around the tree1 were gathered their medicine-men2 also those who had been so fortunate as to have had visions and in them had seen and talked with friends who had died4 ,a company of fifteen had started a chant and were marching abreast1 others coming in behind as they marched4 ,after marching around the circle of tents they turned to the center1 where many had gathered and were seated on the ground4 ,i think they wore the ghost shirt or ghost dress for the first time that day4 ,i noticed that these were all new and were worn by about seventy men and forty women4 ,the wife of a man called ,return-from-scout had seen in a vision that her friends all wore a similar robe1 and on reviving from her trance she called the women together and they made a great number of the sacred garments4 ,they were of white cotton cloth4 ,the women's dress was cut like their ordinary dress1 a loose robe with wide1 flowing sleeves1 painted blue in the neck1 in the shape of a three-cornered handkerchief1 with moon1 stars1 birds1 etc1 interspersed with real feathers1 painted on the waist and sleeves4 ,while dancing they wound their shawls about their waists1 letting them fall to within #c inches of the ground1 the fringe at the bottom4 ,in the hair1 near the crown1 a feather was tied4 ,i noticed an absence of any manner of bead ornaments1 and1 as ,i knew their vanity and fondness for them1 wondered why it was4 ,upon making inquiries ,i found they discarded everything they could which was made by white men4 ,the ghost shirt for the men was made of the same material--shirts and leggings painted in red4 ,some of the leggings were painted in stripes running up and down1 others running around4 ,the shirt was painted blue around the neck1 and the whole garment was fantastically sprinkled with figures of birds1 bows and arrows1 sun1 moon1 and stars1 and everything they saw in nature4 ,down the outside of the sleeve were rows of feathers tied by the quill ends and left to fly in the breeze1 and also a row around the neck and up and down the outside of the leggings4 ,i noticed that a number had stuffed birds1 squirrel heads1 etc1 tied in their long hair4 ,the faces of all were painted red with a black half-moon on the forehead or on one cheek4 ,as the crowd gathered about the tree the high priest1 or master of ceremonies1 began his address1 giving them directions as to the chant and other matters4 ,after he had spoken for about fifteen minutes they arose and formed in a circle4 ,as nearly as ,i could count1 there were between three and four hundred persons4 ,one stood directly behind another1 each with his hands on his neighbor's shoulders4 ,after walking about a few times1 chanting1 8,father1 ,i come10 they stopped marching1 but remained in the circle1 and set up the most fearful1 heart-piercing wails ,i ever heard--crying1 moaning1 groaning1 and shrieking out their grief1 and naming over their departed friends and relatives1 at the same time taking up handfuls of dust at their feet1 washing their hands in it1 and throwing it over their heads4 ,finally1 they raised their eyes to heaven1 their hands clasped high above their heads1 and stood straight and perfectly still1 invoking the power of the ,great ,spirit to allow them to see and talk with their people who had died4 ,this ceremony lasted about fifteen minutes1 when they all sat down where they were and listened to another address1 which ,i did not understand1 but which ,i afterwards learned were words of encouragement and assurance of the coming messiah4 ,illustration3 ,,pl4 ,,cx ,,sacred ,,objects ,,from ,,the ,,sioux ,,ghost ,,dance ,when they arose again1 they enlarged the circle by facing toward the center1 taking hold of hands1 and moving around in the manner of school children in their play of 8needle's eye40 ,and now the most intense excitement began4 ,they would go as fast as they could1 their hands moving from side to side1 their bodies swaying1 their arms1 with hands gripped tightly in their neighbors'1 swinging back and forth with all their might4 ,if one1 more weak and frail1 came near falling1 he would be jerked up and into position until tired nature gave way4 ,the ground had been worked and worn by many feet1 until the fine1 flour-like dust lay light and loose to the depth of two or three inches4 ,the wind1 which had increased1 would sometimes take it up1 enveloping the dancers and hiding them from view4 ,in the ring were men1 women1 and children2 the strong and the robust1 the weak consumptive1 and those near to death's door4 ,they believed those who were sick would be cured by joining in the dance and losing consciousness4 ,from the beginning they chanted1 to a monotonous tune1 the words-- ,father1 ,i come2 ,mother1 ,i come2 ,brother1 ,i come2 ,father1 give us back our arrows4 ,all of which they would repeat over and over again until first one and then another would break from the ring and stagger away and fall down4 ,one woman fell a few feet from me4 ,she came toward us1 her hair flying over her face1 which was purple1 looking as if the blood would burst through2 her hands and arms moving wildly2 every breath a pant and a groan2 and she fell on her back1 and went down like a log4 ,i stepped up to her as she lay there motionless1 but with every muscle twitching and quivering4 ,she seemed to be perfectly unconscious4 ,some of the men and a few of the women would run1 stepping high and pawing the air in a frightful manner4 ,some told me afterwards that they had a sensation as if the ground were rising toward them and would strike them in the face4 ,others would drop where they stood4 ,one woman fell directly into the ring1 and her husband stepped out and stood over her to prevent them from trampling upon her4 ,no one ever disturbed those who fell or took any notice of them except to keep the crowd away4 ,they kept up dancing until fully #ajj persons were lying unconscious4 ,then they stopped and seated themselves in a circle1 and as each one recovered from his trance he was brought to the center of the ring to relate his experience4 ,each told his story to the medicine-man and he shouted it to the crowd4 ,not one in ten claimed that he saw anything4 ,i asked one ,indian--a tall1 strong fellow1 straight as an arrow--what his experience was4 ,he said he saw an eagle coming toward him4 ,it flew round and round1 drawing nearer and nearer until he put out his hand to take it1 when it was gone4 ,i asked him what he thought of it4 8,big lie10 he replied4 ,i found by talking to them that not one in twenty believed it4 ,after resting for a time they would go through the same performance1 perhaps three times a day4 ,they practiced fasting1 and every morning those who joined in the dance were obliged to immerse themselves in the creek4 7,comr41 #dd47 ,,song ,,rehearsals ,as with church choirs1 the leaders1 both men and women1 frequently assembled privately in a tipi to rehearse the new or old songs for the next dance4 ,during the first winter spent among the ,arapaho ,i had frequent opportunity of being present at these rehearsals1 as for a long time the snow was too deep to permit dancing outside4 ,after having obtained their confidence the ,arapaho police invited me to come up to their camp at night to hear them practice the songs in anticipation of better weather for dancing4 ,thenceforth rehearsals were held in ,black ,coyote's tipi almost every night until the snow melted1 each session usually lasting about three hours4 ,on these occasions from eight to twelve persons were present1 sitting in a circle on the low beds around the fire in the center4 ,black ,coyote acted as master of ceremonies and opened proceedings by filling and lighting the redstone pipe1 offering the first whiff to the sun1 then reversing the stem in offering to the earth1 next presenting the pipe to the fire1 and then to each of the four cardinal points4 ,he then took a few puffs himself1 after which he passed the pipe to his next neighbor1 who went through the same preliminaries before smoking1 and thus the pipe went round the circle1 each one taking only a few puffs before passing it on4 ,the pipe was then put back into its pouch1 and ,black ,coyote1 standing with his face toward the northwest1 the messiah's country1 with eyes closed and arms outstretched1 made a fervent prayer for help and prosperity to his tribe1 closing with an earnest petition to the messiah to hasten his coming4 ,the others listened in silence with bowed heads4 ,the prayer ended1 they consulted as to the song to be sung first1 which ,black ,coyote then started in a clear musical bass1 the others joining4 ,from time to time explanations were made where the meaning of the song was not clear4 ,they invited me to call for whatever songs ,i wished to hear1 and these songs were repeated over and over again to give me an opportunity to write them down1 but they waived extended discussion until another time4 ,usually the men alone were the singers1 but sometimes ,black ,coyote's wives or other women who were present joined in the songs4 ,it was noticeable that even in these rehearsals the women easily fell under the excitement of the dance4 ,finally1 about #aj oclock1 all rose together and sang the closing song1 ,nininitubina ,huhu1 8,the ,crow has given the signal10 and the rehearsal was at an end4 ,on one occasion1 before ,i had obtained this song1 ,i called for it in order that ,i might write it down1 but they explained that we must wait awhile1 as it was the closing song1 and if they sung it then they must quit for the night4 ,,preparations ,,for ,,the ,,dance ,on several occasions the dance ground was consecrated before the performance1 one of the leaders going all about the place1 sprinkling some kind of sacred powder over the ground and praying the while4 ,illustration3 ,,pl4 ,,cxi ,,sacred ,,objects ,,from ,,the ,,sioux ,,ghost ,,dance a1 ,staff2 b1 c1 ,bow and bone-head arrows2 d1 ,gaming wheel and sticks ,frequently in the dance one or more of the leaders while sitting within the circle would beat upon the earth with his extended palm1 then lay his hand upon his head1 afterward blow into his hand1 and then repeat the operation1 praying all the time4 ,sometimes the hypnotist would beat the ground in the same way and then lay his hand on the head of the subject 7plate ,,cxv74 ,no satisfactory explanation of this ceremony was obtained beyond the general idea that the earth1 like the sun1 the fire1 and the water1 is sacred4 ,,giving ,,the ,,feather ,the ceremony of 8giving the feather0 has been already noticed4 ,this was an official ordination of the priests in the dance1 conferred on them by the apostle who first brought the ceremony to the tribe4 ,among the ,arapaho1 ,caddo1 ,kiowa1 and adjoining tribes in the south the feather was conferred by ,sitting ,bull himself4 ,the feather was thus given to seven leaders1 or sometimes to fourteen1 that is1 seven men and seven women1 the number seven being sacred with most tribes and more particularly in the ,ghost dance4 ,the feather1 which was worn upon the head of the dancers1 was either that of the crow1 the sacred bird of the ,ghost dance1 or of the eagle1 sacred in all ,indian religions4 ,if from the crow1 two feathers were used1 being attached at a slight angle to a small stick which was thrust into the hair4 7,see ,arapaho song #h47 ,the feathers were previously consecrated by the priest with prayer and ceremony4 ,the chosen ones usually reciprocated with presents of ponies1 blankets1 or other property4 ,after having thus received the feather the tribe began to make songs of its own1 having previously used those taught them by the apostle from his own language4 ,besides the seven leaders who wear the sacred crow feathers as emblems of their leadership1 nearly all the dancers wear feathers variously painted and ornamented1 and the preparation of these is a matter of much concern4 ,the dancer who desires instruction on this point usually takes with him six friends1 so as to make up the sacred number of seven1 and goes with them to one who has been in a trance and has thus learned the exact method in vogue in the spirit world4 ,at their request this man prepares for each one a feather1 according to what he has seen in some trance vision1 for which they return thanks1 usually with a small present4 ,the feathers are painted in several colors1 each larger feather usually being tipped with a small down feather painted in a different color4 ,on certain occasions a special day is set apart for publicly painting and preparing the feathers for all the dancers1 the work being done by the appointed leaders of the ceremony4 ,,the ,,painting ,,of ,,the ,,dancers ,the painting of the dancers is done with the same ceremonial exactness of detail1 each design being an inspiration from a trance vision4 ,usually the dancer adopts the particular style of painting which1 while in the trance1 he has seen worn by some departed relative4 ,if he has not yet been in a trance1 the design is suggested by a vision of one who does the painting4 ,in making the request the dancer lays his hands upon the head of the leader and says1 8,my father1 ,i have come to be painted1 so that ,i may see my friends2 have pity on me and paint me10 the sacred paint being held to sharpen the spiritual vision as well as to be conducive to physical health4 ,the painting consists of elaborate designs in red1 yellow1 green1 and blue upon the face1 with a red or yellow line along the parting of the hair4 ,suns1 crescents1 stars1 crosses1 and birds 7crows7 are the designs in most common use4 ,,the ,,ceremony ,the dance commonly begins about the middle of the afternoon or later1 after sundown4 ,when it begins in the afternoon1 there is always an intermission of an hour or two for supper4 ,the announcement is made by the criers1 old men who assume this office apparently by tacit understanding1 who go about the camp shouting in a loud voice to the people to prepare for the dance4 ,the preliminary painting and dressing is usually a work of about two hours4 ,when all is ready1 the leaders walk out to the dance place1 and facing inward1 join hands so as to form a small circle4 ,then1 without moving from their places they sing the opening song1 according to previous agreement1 in a soft undertone4 ,having sung it through once they raise their voices to their full strength and repeat it1 this time slowly circling around in the dance4 ,the step is different from that of most other ,indian dances1 but very simple1 the dancers moving from right to left1 following the course of the sun1 advancing the left foot and following it with the right1 hardly lifting the feet from the ground4 ,for this reason it is called by the ,shoshoni the 8dragging dance40 ,all the songs are adapted to the simple measure of the dance step4 ,as the song rises and swells the people come singly and in groups from the several tipis1 and one after another joins the circle until any number from fifty to five hundred men1 women1 and children are in the dance4 ,when the circle is small1 each song is repeated through a number of circuits4 ,if large1 it is repeated only through one circuit1 measured by the return of the leaders to the starting point4 ,each song is started in the same manner1 first in an undertone while the singers stand still in their places1 and then with full voice as they begin to circle around4 ,at intervals between the songs1 more especially after the trances have begun1 the dancers unclasp hands and sit down to smoke or talk for a few minutes4 ,at such times the leaders sometimes deliver short addresses or sermons1 or relate the recent trance experience of the dancer4 ,in holding each other's hands the dancers usually intertwine the fingers instead of grasping the hand as with us4 ,only an ,indian could keep the blanket in place as they do under such circumstances4 ,old people hobbling along with sticks1 and little children hardly past the toddling period sometimes form a part of the circle1 the more vigorous dancers accommodating the movement to their weakness4 ,frequently a woman will be seen to join the circle with an infant upon her back and dance with the others1 but should she show the least sign of approaching excitement watchful friends lead her away that no harm may come to the child4 ,dogs are driven off from the neighborhood of the circle lest they should run against any of those who have fallen into a trance and thus awaken them4 ,the dancers themselves are careful not to disturb the trance subjects while their souls are in the spirit world4 ,full ,indian dress is worn1 with buckskin1 paint1 and feathers1 but among the ,sioux the women discarded the belts ornamented with disks of ,german silver1 because the metal had come from the white man4 ,among the southern tribes1 on the contrary1 hats were sometimes worn in the dance1 although this was not considered in strict accordance with the doctrine4 ,illustration3 ,,pl4 ,,cxii ,,the ,,ghost ,,dance--,,small ,,circle ,no drum1 rattle1 or other musical instrument is used in the dance1 excepting sometimes by an individual dancer in imitation of a trance vision4 ,in this respect particularly the ,ghost dance differs from every other ,indian dance4 ,neither are any fires built within the circle1 so far as known1 with any tribe excepting the ,walapai4 ,the northern ,cheyenne1 however1 built four fires in a peculiar fashion outside of the circle1 as already described4 ,with most tribes the dance was performed around a tree or pole planted in the center and variously decorated4 ,in the southern plains1 however1 only the ,kiowa seem ever to have followed this method1 they sometimes dancing around a cedar tree4 ,on breaking the circle at the end of the dance the performers shook their blankets or shawls in the air1 with the idea of driving away all evil influences4 ,on later instructions from the messiah all then went down to bathe in the stream1 the men in one place and the women in another1 before going to their tipis4 ,the idea of washing away evil things1 spiritual as well as earthly1 by bathing in running water is too natural and universal to need comment4 ,the peculiar ceremonies of prayer and invocation1 with the laying on of hands and the stroking of the face and body1 have several times been described and need only be mentioned here4 ,as trance visions became frequent the subjects strove to imitate what they had seen in the spirit world1 especially where they had taken part with their departed friends in some of the old-time games4 ,in this way gaming wheels1 shinny sticks1 hummers1 and other toys or implements would be made and carried in future dances1 accompanied with appropriate songs1 until the dance sometimes took on the appearance of an exhibition of ,indian curios on a small scale4 ,,the ,,crow ,,dance ,within the last few years the southern ,arapaho and ,cheyenne have developed an auxiliary dance called the 8crow dance10 which is performed in the afternoon as a preliminary to the regular ,ghost dance at night4 ,as it is no part of the original ,ghost dance and is confined to these two tribes1 it deserves no extended notice in this connection4 ,although claimed by its inventors as a direct inspiration from the other world1 where they saw it performed by 8crows10 or spirits of departed friends1 it is really only a modification of the picturesque ,omaha dance of the prairie tribes1 with the addition of religious features borrowed from the new doctrine4 ,the men participating are stripped to the breechcloth1 with their whole bodies painted as in the ,omaha dance1 and wear elaborate pendants of varicolored feathers hanging down behind from the waist4 ,an immense drum is an important feature4 ,men and women take part1 and the songs refer to the general subject of the crow and the messiah1 but are set to a variety of dance steps and evolutions performed by the dancers4 ,as the leaders1 who are chiefly young men1 are constantly studying new features1 the crow dance has become one of the most attractive ceremonies among the prairie tribes4 ,hypnotism and trances form an essential feature of this as of the ,ghost dance proper4 7,see plate ,,cxix47 ,,the ,,hypnotic ,,process ,the most important feature of the ,ghost dance1 and the secret of the trances1 is hypnotism4 ,it has been hastily assumed that hypnotic knowledge and ability belong only to an overripe civilization1 such as that of ,india and ancient ,egypt1 or to the most modern period of scientific investigation4 ,the fact is1 however1 that practical knowledge1 if not understanding1 of such things belongs to people who live near to nature1 and many of the stories told by reliable travelers of the strange performances of savage shamans can be explained only on this theory4 ,numerous references in the works of the early ,jesuit missionaries1 of the ,puritan writers of ,new ,england1 and of ,english explorers farther to the south1 would indicate that hypnotic ability no less than sleight-of-hand dexterity formed part of the medicine-man's equipment from the ,saint ,lawrence to the ,gulf4 ,enough has been said in the chapters on ,smoholla and the ,shakers to show that hypnotism exists among the tribes of the ,columbia1 and the author has had frequent opportunity to observe and study it in the ,ghost dance on the plains4 ,it can not be said that the ,indian priests understand the phenomenon1 for they ascribe it to a supernatural cause1 but they know how to produce the effect1 as ,i have witnessed hundreds of times4 ,in treating of the subject in connection with the ,ghost dance the author must be understood as speaking from the point of view of an observer and not as a psychologic expert4 ,immediately on coming among the ,arapaho and ,cheyenne in #ahij1 ,i heard numerous stories of wonderful things that occurred in the ,ghost dance--how people died1 went to heaven and came back again1 and how they talked with dead friends and brought back messages from the other world4 ,quite a number who had thus 8died0 were mentioned and their adventures in the spirit land were related with great particularity of detail1 but as most of the testimony came from white men1 none of whom had seen the dance for themselves1 ,i preserved the scientific attitude of skepticism4 ,so far as could be ascertained1 none of the intelligent people of the agency had thought the subject sufficiently worthy of serious consideration to learn whether the reports were true or false4 ,on talking with the ,indians ,i found them unanimous in their statements as to the visions1 until ,i began to think there might be something in it4 ,illustration3 ,,pl4 ,,cxiii ,,the ,,ghost ,,dance--,,larger ,,circle ,the first clue to the explanation came from the statement of his own experience in the trance1 given by ,paul ,boynton1 a particularly bright ,carlisle student1 who acted as my interpreter4 ,his brother had died some time before1 and as ,paul was anxious to see and talk with him1 which the new doctrine taught was possible1 he attended the next ,ghost dance1 and putting his hands upon the head of ,sitting ,bull1 according to the regular formula1 asked him to help him see his dead brother4 ,paul is of an inquiring disposition1 and1 besides his natural longing to meet his brother again1 was actuated1 as he himself said1 by a desire to try 8every ,indian trick40 ,he then told how ,sitting ,bull had hypnotized him with the eagle feather and the motion of his hands1 until he fell unconscious and did really see his brother1 but awoke just as he was about to speak to him1 probably because one of the dancers had accidentally brushed against him as he lay on the ground4 ,he embodied his experience in a song which was afterward sung in the dance4 ,from his account it seemed almost certain that the secret was hypnotism4 ,the explanation might have occurred to me sooner but for the fact that my previous ,indian informants1 after the manner of some other witnesses1 had told only about their trance visions1 forgetting to state how the visions were brought about4 ,this was in winter and the ground was covered deeply with snow1 which stopped the dancing for several weeks4 ,in the meantime ,i improved the opportunity by visiting the tipis every night to learn the songs and talk about the new religion4 ,when the snow melted1 the dances were renewed1 and as by this time ,i had gained the confidence of the ,indians ,i was invited to be present and thereafter on numerous occasions was able to watch the whole process by which the trances were produced4 ,from the outside hardly anything can be seen of what goes on within the circle1 but being a part of the circle myself ,i was able to see all that occurred inside1 and by fixing attention on one subject at a time ,i was able to note all the stages of the phenomenon from the time the subject first attracted the notice of the medicine-man1 through the staggering1 the rigidity1 the unconsciousness1 and back again to wakefulness4 ,on two occasions my partner in the dance1 each time a woman1 came under the influence and ,i was thus enabled to note the very first nervous tremor of her hand and mark it as it increased in violence until she broke away and staggered toward the medicine-man within the circle4 ,young women are usually the first to be affected1 then older women1 and lastly men4 ,sometimes1 however1 a man proves as sensitive as the average woman4 ,in particular ,i have seen one young ,arapaho become rigid in the trance night after night4 ,he was a ,carlisle student1 speaking good ,english and employed as clerk in a store4 ,he afterward took part in the sun dance1 dancing three days and nights without food1 drink1 or sleep4 ,he is of a quiet1 religious disposition1 and if of white parentage would perhaps have become a minister1 but being an ,indian1 the same tendency leads him into the ,ghost dance and the sun dance4 ,the fact that he could endure the terrible ordeal of the sun dance would go to show that his physical organization is not frail1 as is frequently the case with hypnotic or trance subjects4 ,so far as personal observation goes1 the hypnotic subjects are usually as strong and healthy as the average of their tribe4 ,it seems to be a question more of temperament than of bodily condition or physique4 ,after having observed the ,ghost dance among the southern tribes at intervals during a period of about four years1 it is apparent that the hypnotic tendency is growing1 although the original religious excitement is dying out4 ,the trances are now more numerous among the same number of dancers4 ,some begin to tremble and stagger almost at the beginning of the dance1 without any effort on the part of the medicine-man1 while formerly it was usually late in the night before the trances began1 although the medicine-men were constantly at work to produce such result4 ,in many if not in most cases the medicine-men themselves have been in trances produced in the same fashion1 and must thus be considered sensitives as well as those hypnotized by them4 ,not every leader in the ,ghost dance is able to bring about the hypnotic sleep1 but anyone may try who feels so inspired4 ,excepting the seven chosen ones who start the songs there is no priesthood in the dance1 the authority of such men as ,sitting ,bull and ,black ,coyote being due to the voluntary recognition of their superior ability or interest in the matter4 ,any man or woman who has been in a trance1 and has thus derived inspiration from the other world1 is at liberty to go within the circle and endeavor to bring others to the trance4 ,even when the result is unsatisfactory there is no interference with the performer1 it being held that he is but the passive instrument of a higher power and therefore in no way responsible4 ,a marked instance of this is the case of ,cedar ,tree1 an ,arapaho policeman1 who took much interest in the dance1 attending nearly every performance in his neighborhood1 consecrating the ground and working within the circle to hypnotize the dancers4 ,he was in an advanced stage of consumption1 nervous and excitable to an extreme degree1 and perhaps it was for this reason that those who came under his influence in the trance constantly complained that he led them on the 8devil's road0 instead of the 8straight road20 that he made them see monstrous and horrible shapes1 but never the friends whom they wished to see4 ,on this account they all dreaded to see him at work within the circle1 but no one commanded him to desist as it was held that he was controlled by a stronger power and was to be pitied rather than blamed for his ill success4 ,a similar idea exists in ,europe in connection with persons reputed to possess the evil eye4 ,cedar ,tree himself deplored the result of his efforts and expressed the hope that by earnest prayer he might finally be able to overcome the evil influence4 ,illustration3 ,,pl4 ,,cxiv ,,the ,,ghost ,,dance--,,large ,,circle ,we shall now describe the hypnotic process as used by the operators1 with the various stages of the trance4 ,the hypnotist1 usually a man1 stands within the ring1 holding in his hand an eagle feather or a scarf or handkerchief1 white1 black1 or of any other color4 ,sometimes he holds the feather in one hand and the scarf in the other4 ,as the dancers circle around singing the songs in time with the dance step the excitement increases until the more sensitive ones are visibly affected4 ,in order to hasten the result certain songs are sung to quicker time1 notably the ,arapaho song beginning ,nnannaatanina ,huhu4 ,we shall assume that the subject is a woman4 ,the first indication that she is becoming affected is a slight muscular tremor1 distinctly felt by her two partners who hold her hands on either side4 ,the medicine-man is on the watch1 and as soon as he notices the woman's condition he comes over and stands immediately in front of her1 looking intently into her face and whirling the feather or the handkerchief1 or both1 rapidly in front of her eyes1 moving slowly around with the dancers at the same time1 but constantly facing the woman4 ,all this time he keeps up a series of sharp exclamations1 ,hu6 ,hu6 ,hu6 like the rapid breathing of an exhausted runner4 ,from time to time he changes the motion of the feather or handkerchief from a whirling to a rapid up-and-down movement in front of her eyes4 ,for a while the woman continues to move around with the circle of dancers1 singing the song with the others1 but usually before the circuit is completed she loses control of herself entirely1 and1 breaking away from the partners who have hold of her hands on either side1 she staggers into the ring1 while the circle at once closes up again behind her4 ,she is now standing before the medicine-man1 who gives his whole attention to her1 whirling the feather swiftly in front of her eyes1 waving his hands before her face as though fanning her1 and drawing his hand slowly from the level of her eyes away to one side or upward into the air1 while her gaze follows it with a fixed stare4 ,all the time he keeps up the ,hu6 ,hu6 ,hu6 while the song and the dance go on around them without a pause4 ,for a few minutes she continues to repeat the words of the song and keep time with the step1 but in a staggering1 drunken fashion4 ,then the words become unintelligible sounds1 and her movements violently spasmodic1 until at last she becomes rigid1 with her eyes shut or fixed and staring1 and stands thus uttering low pitiful moans 7plate ,,cxvii74 ,if this is in the daytime1 the operator tries to stand with his back to the sun1 so that the full sunlight shines in the woman's face 7plate ,,cxvi74 ,the subject may retain this fixed1 immovable posture for an indefinite time1 but at last falls heavily to the ground1 unconscious and motionless 7plate ,,cxviii74 ,the dance and the song never stop1 but as soon as the woman falls the medicine-man gives his attention to another subject among the dancers4 ,the first one may lie unconscious for ten or twenty minutes or sometimes for hours1 but no one goes near to disturb her1 as her soul is now communing with the spirit world4 ,at last consciousness gradually returns4 ,a violent tremor seizes her body as in the beginning of the fit4 ,a low moan comes from her lips1 and she sits up and looks about her like one awaking from sleep4 ,her whole form trembles violently1 but at last she rises to her feet and staggers away from the dancers1 who open the circle to let her pass4 ,all the phenomena of recovery1 except rigidity1 occur in direct reverse of those which precede unconsciousness4 ,sometimes before falling the hypnotized subject runs wildly around the circle or out over the prairie1 or goes through various crazy evolutions like those of a lunatic4 ,on one occasion--but only once--,i have seen the medicine-man point his finger almost in the face of the hypnotized subject1 and then withdrawing his finger describe with it a large circle about the tipis4 ,the subject followed the direction indicated1 sometimes being hidden from view by the crowd1 and finally returned1 with his eyes still fixed and staring1 to the place where the medicine-man was standing4 ,there is frequently a good deal of humbug mixed with these performances1 some evidently pretending to be hypnotized in order to attract notice or to bring about such a condition from force of imitation1 but the greater portion is unquestionably genuine and beyond the control of the subjects4 ,in many instances the hypnotized person spins around for minutes at a time like a dervish1 or whirls the arms with apparently impossible speed1 or assumes and retains until the final fall most uncomfortable positions which it would be impossible to keep for any length of time under normal conditions4 ,frequently a number of persons are within the ring at once1 in all the various stages of hypnotism4 ,the proportion of women thus affected is about three times that of men4 ,,the ,,area ,,covered ,,by ,,the ,,dance ,it is impossible to give more than an approximate statement as to the area of the ,ghost dance and the messiah doctrine and the number of ,indians involved4 ,according to the latest official report1 there are about #adf1jjj ,indians west of ,missouri river1 exclusive of the five civilized nations in ,indian ,territory4 ,probably all these tribes heard of the new doctrine1 but only a part took any active interest in it4 ,generally speaking1 it was never taken up by the great tribe of the ,navaho1 by any of the ,pueblos except the ,taos1 or by any of the numerous tribes of the ,columbia region4 ,the thirty or thirty-five tribes more or less concerned with the dance have an aggregate population of about #fj1jjj souls4 ,a number of these were practically unanimous in their acceptance of the new doctrine1 notably the ,paiute1 ,shoshoni1 ,arapaho1 ,cheyenne1 ,caddo1 and ,pawnee1 while of others1 as the ,comanche1 only a small minority ever engaged in it4 ,only about one-half of the #bf1jjj ,sioux took an active part in it4 ,it may safely be said1 however1 that the doctrine and ceremony of the ,ghost dance found more adherents among our tribes than any similar ,indian religious movement within the historic period1 with the single possible exception of the crusade inaugurated by ,tenskwatawa1 the ,shawano prophet1 in #ahje4 7,see plate ,,lxxxv47 ,illustration3 ,,pl4 ,,cxv ,,the ,,ghost ,,dance--,,praying ,,present ,,condition ,,of ,,the ,,dance ,among most of these tribes the movement is already extinct1 having died a natural death1 excepting in the case of the ,sioux4 ,the ,shoshoni and some others lost faith in it after the failure of the first predictions4 ,the ,sioux probably discontinued the dance before the final surrender1 as the battle of ,wounded ,knee and the subsequent events convinced even the most fanatic believers that their expectations of invulnerability and supernatural assistance were deceptive4 ,the ,paiute were yet dancing a year ago1 and as their dream has received no such rude awakening as among the ,sioux1 they are probably still patiently awaiting the great deliverance1 in spite of repeated postponements1 although the frenzied earnestness of the early period has long ago abated4 ,the ,kiowa1 who discarded the doctrine on the adverse report of piata1 have recently taken up the dance again and are now dancing as religiously as ever under the leadership of the old men1 although the progressive element in the tribe is strongly opposed to it4 ,among the other tribes in ,oklahoma--especially the ,arapaho1 ,cheyenne1 ,caddo1 ,wichita1 ,pawnee1 and ,oto--the ,ghost dance has become a part of the tribal life and is still performed at frequent intervals1 although the feverish expectation of a few years ago has now settled down into something closely approaching the ,christian hope of a reunion with departed friends in a happier world at some time in the unknown future4 ,as for the great messiah himself1 when last heard from ,wovoka was on exhibition as an attraction at the ,midwinter fair in ,san ,francisco4 ,by this time he has doubtless retired into his original obscurity4 ,chapter ,,xvi ,,parallels ,,in ,,other ,,systems ,i will pour out my spirit upon all flesh2 and your sons and your daughters shall prophesy1 your old men shall dream dreams1 your young men shall see visions4--,joel4 ,how is it then1 brethren8 ,when ye come together every one of you hath a doctrine1 hath a revelation4--,i ,corinthians4 ,,the ,,biblical ,,period ,the remote in time or distance is always strange4 ,the familiar present is always natural and a matter of course4 ,beyond the narrow range of our horizon imagination creates a new world1 but as we advance in any direction1 or as we go back over forgotten paths1 we find ever a continuity and a succession4 ,the human race is one in thought and action4 ,the systems of our highest modern civilizations have their counterparts among all the nations1 and their chain of parallels stretches backward link by link until we find their origin and interpretation in the customs and rites of our own barbarian ancestors1 or of our still existing aboriginal tribes4 ,there is nothing new under the sun4 ,the ,indian messiah religion is the inspiration of a dream4 ,its ritual is the dance1 the ecstasy1 and the trance4 ,its priests are hypnotics and cataleptics4 ,all these have formed a part of every great religious development of which we have knowledge from the beginning of history4 ,in the ancestors of the ,hebrews1 as described in the ,old ,testament1 we have a pastoral people1 living in tents1 acquainted with metal working1 but without letters1 agriculture1 or permanent habitations4 ,they had reached about the plane of our own ,navaho1 but were below that of the ,pueblo4 ,their mythologic and religious system was closely parallel4 ,their chiefs were priests who assumed to govern by inspiration from ,god1 communicated through frequent dreams and waking visions4 ,each of the patriarchs is the familiar confidant of ,god and his angels1 going up to heaven in dreams and receiving direct instructions in waking visits1 and regulating his family and his tribe1 and ordering their religious ritual1 in accord with these instructions4 ,jacob1 alone in the desert1 sleeps and dreams1 and sees a ladder reaching to heaven1 with angels going up and down upon it1 and ,god himself1 who tells him of the future greatness of the ,jewish nation4 ,so ,wovoka1 asleep on the mountain1 goes up to the ,indian heaven and is told by the ,indian god of the coming restoration of his race4 ,abraham is 8tempted0 by ,god and commanded to sacrifice his son1 and proceeds to carry out the supernatural injunction4 ,so ,black ,coyote dreams and is commanded to sacrifice himself for the sake of his children4 ,illustration3 ,,pl4 ,,cxvi ,,the ,,ghost ,,dance--,,inspiration ,coming down to a later period we find the ,chaldean ,job declaring that ,god speaketh 8in a dream1 in a vision of the night1 when deep sleep falleth upon men2 then he openeth the ears of men and sealeth their instruction40 ,the whole of the prophecies are given as direct communications from the other world1 with the greatest particularity of detail1 as1 for instance1 in the beginning of the book of ,ezekiel1 where he says that 8it came to pass in the thirtieth year1 in the fourth month1 in the fifth day of the month1 as ,i was among the captives by the river of ,chebar1 that the heavens were opened and ,i saw visions of ,god40 ,in the ,new ,testament1 representing the results of six centuries of development beyond the time of the prophets and in intimate contact with more advanced civilizations1 we still have the dream as the controlling influence in religion4 ,in the very beginning of the new dispensation we are told that1 while ,joseph slept1 the angel of the ,lord appeared to him in a dream1 and as a result 8,joseph being raised from sleep did as the angel of the ,lord had bidden him40 ,the most important events in the history of the infant redeemer are regulated1 not in accordance with the ordinary manner of probabilities1 but by dreams4 ,the four gospels are full of inspirational dreams and trances1 such as the vision of ,cornelius1 and that of ,peter1 when he went up alone upon the housetop to pray and 8fell into a trance and saw heaven opened10 and again when 8a vision appeared to ,paul in the night10 of a man who begged him to come over into ,macedonia1 so that 8immediately we endeavored to go into ,macedonia1 assuredly gathering that the ,lord had called us40 ,in another place ,paul--the same ,paul who had that wonderful vision on the road to ,damascus--declares that he knew a man who was caught up into paradise and heard unspeakable words4 ,in ,paul we have the typical religious evangel1 a young enthusiast1 a man of sensibility and refinement above his fellows1 so carried away by devotion to his ideal that he attaches himself to the most uncompromising sect among his own people1 and when it seems to be assailed by an alien force1 not content simply to hold his own belief1 he seeks and obtains official authority to root out the heresy4 ,as he goes on this errand1 8breathing out threatenings and slaughter10 the mental strain overcomes him4 ,he falls down in the road1 hears voices1 and sees a strange light4 ,his companions raise him up and lead him by the hand into the city1 where for several days he remains sightless without food or drink4 ,from this time he is a changed man4 ,without any previous knowledge or investigation of the new faith he believes himself called by heaven to embrace it1 and the same irrepressible enthusiasm which had made him its bitterest persecutor leads him now to defend it against all the world and even to cross the sea into a far country in obedience to a dream to spread the doctrine4 ,in many respects he reminds us forcibly of such later evangelists as ,fox and ,wesley4 ,the cloudy indistinctness which ,wovoka and his followers ascribe to the ,father as he appears to them in their trance visions has numerous parallels in both ,testaments4 ,at ,sinai the ,lord declares to ,moses1 8,i come unto thee in a thick cloud10 and thereafter whenever ,moses went up the mountain or entered into the tabernacle to receive revelations 8the ,lord descended upon it in a cloudy pillar40 ,job also tells us that 8thick clouds are a covering to him10 and ,isaiah says that he 8rideth upon a swift cloud10 which reminds us of the ,ghost song of the ,arapaho representing the ,indian redeemer as coming upon the whirlwind4 ,moses goes up into a mountain to receive inspiration like ,wovoka of the ,paiute and ,biki of the ,kiowa4 ,as ,wovoka claims to bring rain or snow at will1 so ,elijah declares that 8there shall not be dew nor rain these years1 but according to my word10 while of the ,jewish ,messiah himself his wondering disciples say that even the winds and the sea obey him4 ,fasting and solitary contemplation in lonely places were as powerful auxiliaries to the trance condition in ,bible days as now among the tribes of the plains4 ,when ,daniel had his great vision by the river ,hiddekel1 he tells us that he had been mourning for three full weeks1 during which time he 8ate no pleasant bread1 neither came flesh nor wine in my mouth1 neither did ,i anoint myself at all40 ,when the vision comes1 all the strength and breath leave his body and he falls down1 and 8then was ,i in a deep sleep on my face1 and my face toward the ground40 ,six hundred years later1 ,christ is 8led by the spirit into the wilderness1 being forty days tempted by the devil1 and in those days he did eat nothing40 ,another instance occurs at his baptism1 when1 as he was coming out of the water1 he saw the heavens opened and the spirit like a dove1 and heard a voice1 and immediately was driven by the spirit into the wilderness4 ,in the transfiguration on the mountain1 when 8his face did shine as the sun10 and in the agony of ,gethsemane1 with its mental anguish and bloody sweat1 we see the same phenomena that appear in the lives of religious enthusiasts from ,mohammed and ,joan of ,arc down to ,george ,fox and the prophets of the ,ghost dance4 ,dancing1 which forms so important a part of primitive rituals1 had a place among the forms of the ancient ,hebrew and of their neighbors1 although there are but few direct references to it in the ,bible4 ,the best example occurs in the account of the transfer of the ark to ,zion1 where there were processions and sacrifices1 and ,king ,david himself 8danced before the ,lord with all his might40 ,,mohammedanism ,six hundred years after the birth of ,christianity another great religion1 which numbers its adherents by the hundred million1 had its origin in the same region and among a kindred ,semitic race4 ,its prophet and high priest was the cataleptic ,mohammed1 who was born about the year #egj and died in #fdb4 ,in infancy and all through life he was afflicted with epileptic attacks and fainting fits1 during which he would lose all appearance of life without always losing inner consciousness4 ,it was while in this condition that he received the visions and revelations on which he built his religious system4 ,frequently at such times it was necessary to wrap him up to preserve life in his body1 and at other times he was restored by being drenched with cold water4 ,at one time for a period of two years he was in such a mental condition--subject to hallucinations--that he doubted his own sanity1 believing himself to be possessed by evil spirits1 and contemplated suicide4 8,it is disputed whether ,mohammed was epileptic1 cataleptic1 hysteric1 or what not4 ,sprenger seems to think that the answer to this medical question is the key to the whole problem of ,islam40 78,mohammedanism10 in ,encyclopedia ,britannica47 ,to how many other systems might such an answer be the key8 ,illustration3 ,,pl4 ,,cxvii ,,the ,,ghost ,,dance--,,rigid ,we are told that ordinarily his body had but little natural warmth1 but that whenever the angel appeared to him1 as the ,mohammedan biographers express it1 the perspiration burst out on his forehead1 his eyes became red1 he trembled violently1 and would bellow like a young camel--all the accompaniments of the most violent epileptic fit4 ,usually the fit ended in a swoon4 ,there is no question that he was sincere in his claim of divine inspiration4 ,his last hours were serene and peaceful1 and there is no evidence of the slightest misgiving on his part as to the reality of his mission as a prophet sent from ,god4 ,some of his inspiration came in dreams1 and he was accustomed to say that a prophet's dream is a revelation4 ,at times the revelation came to him without any painful or strange accompaniment4 ,the fit during which he received the revelation of his religious mission is thus described1 as it came to him after a long period of despondency and mental hallucinations3 8,in this morbid state of feeling he is said to have heard a voice1 and on raising his head1 beheld ,gabriel1 who assured him he was the prophet of ,god4 ,frightened1 he returned home1 and called for covering4 ,he had a fit1 and they poured cold water on him1 and when he came to himself he heard these words3 #8,oh1 thou covered one1 arise1 and preach1 and magnify thy ,lord2' and henceforth1 we are told1 he received revelations without intermission4 ,before this supposed revelation he had been medically treated on account of the evil eye1 and when the ,koran first descended to him he fell into fainting fits1 when1 after violent shudderings1 his eyes closed1 and his mouth foamed40 7,gardner1 ,faiths of the ,world47 ,solitude also had much to do with his visions1 as a great part of his early life was spent in the lonely occupation of a shepherd among the ,arabian mountains4 ,like other prophets he asserted that the various angels had offered him control over the stars1 the sun1 the mountains1 and the sea4 ,further1 it is claimed most positively by all his followers that his great ascent into the seven heavens was made bodily and in full wakefulness1 and not merely in spirit while asleep1 and this assertion they supported by 8the declarations of ,god and his prophet1 the imms of the truth1 the verses of the ,koran1 and thousands of traditions10 as earnestly as religious enthusiasts the world over have ever backed up the impossible4 ,the kinship of the late ,semitic idea to the old is well exemplified in ,mohammed's account of this vision1 in which he is conducted to ,mount ,sinai1 where he is directed to alight and pray1 because there ,god had spoken to ,moses1 after which he is conducted to ,bethlehem1 where again he is directed to alight and pray1 because there ,jesus was born1 after which again he is brought into the presence of ,abraham1 ,moses1 ,enoch1 ,john the ,baptist1 and ,jesus1 by all of whom he was hailed as a worthy brother and prophet4 ,the direct descent becomes plainer still when we learn how ,mohammed1 on his return from talking with ,god in the seventh heaven1 again meets ,moses1 who persuades him that the religious exercises prescribed by ,god for the faithful are too onerous1 and goes back with him to plead with the ,lord for a reduction of the daily prayers from fifty to five as ,abraham pleaded for ,sodom4 ,the spirit world of our ,indians is a place where death and old age are unknown1 and where every one is happy in the simple happiness which he knew on earth--hunting1 feasting1 and playing the old-time games with former friends1 but without war1 for there all is peace4 ,the ideal happiness is material1 perhaps1 but it is such happiness as the world might long for1 with nothing in it gross or beyond reasonable probability4 ,the ,semitic ideal1 from which our own is derived1 is very different4 ,we get one conception1 in the book of ,revelation and the limits of space1 whose business is every morning to praise the ,lord and set all the cocks on earth to crowing after him4 ,there is an angel who bathes daily in a river1 after which he flaps his wings1 and from every drop that falls from them there is created an angel with #bj1jjj faces and #dj1jjj tongues1 each of which speaks a distinct language1 unintelligible to the rest4 ,but the masterpiece is the tree tooba1 whose fruit is the food of the inhabitants of paradise4 ,every branch produces a hundred thousand different-colored fruits1 while from its roots run rivers of water1 milk1 wine1 and honey4 ,as if this were not enough1 the tree produces also ready-made clothing4 8,on the tree were baskets filled with garments of the brocade and satin of paradise4 ,a million of baskets are allotted to each believer1 each basket containing a hundred thousand garments1 all of different class and fashion0--and so on ad nauseam4 7,merrick's ,mohammed47 ,when we reflect that this is accepted by more than #aej1jjj1jjj civilized ,orientals1 from whom we have derived much of our own culture1 we may1 perhaps1 be more tolerantly disposed toward the ,american ,indian belief4 ,,joan ,,of ,,arc ,the most remarkable1 the most heroic and pathetic instance of religious hallucination in ,europe is that of ,joan of ,arc1 known as the ,maid of ,orleans1 born in #adab and burned at the stake in #adca1 and recently beatified as the patron saint of ,france4 ,naturally of a contemplative disposition1 she was accustomed from earliest childhood to long fasts and solitary communings1 in which she brooded over the miserable condition of her country1 then overrun by ,english armies4 ,when #ac years of age1 she had a vision in which a voice spoke to her from out of a great light1 telling her that ,god had chosen her to restore ,france4 ,she immediately fell on her knees and made a vow of virginity and entire devotion to the cause1 and from that day to the time of her cruel death she believed herself inspired and guided by supernatural voices to lead her countrymen against the invader4 ,a simple peasant girl1 she sought out the royal court and boldly announced to the king her divine mission4 ,her manner made such an impression that she was assigned a command1 and putting on a soldier's dress and carrying a sword which she claimed had come to her through miraculous means1 she led the armies of ,france1 performing superhuman feats of courage and endurance and winning victory after victory for three years until she was finally captured4 ,after a long and harassing mockery of a trial1 in which the whole machinery of the law and the church was brought into action for the destruction of one poor girl barely #ai years of age1 she was finally condemned and burned at ,rouen1 ostensibly as a witch and a heretic1 but really as the most dangerous enemy of ,english tyranny in ,france4 ,illustration3 ,,pl4 ,,cxviii ,,the ,,ghost ,,dance--,,unconscious ,she was forever hearing these spirit voices1 which she called 8her voices0 or 8her counsel40 ,they spoke to her with articulate words in the ripple of the village fountain1 in the vesper bells1 in the rustling of the leaves1 and in the sighing of the wind4 ,sometimes it was the warlike archangel ,michael1 but oftener it was the gentle ,saint ,katherine1 who appeared to her as a beautiful woman wearing a crown4 ,her visions must be ascribed to the effect of the troubled times in which she lived1 acting on an enthusiastic1 unquestioning religious temperament4 ,she is described as physically robust and intellectually keen1 aside from her hallucination1 as was proven in her trial1 and there is no evidence that she was subject to epilepsy or other abnormal conditions such as belonged to ,mohammed and most others of the same class4 ,her long and frequent fasts unquestionably aided the result4 ,she claimed no supernatural powers outside of her peculiar mission1 and in every public undertaking relied entirely on the guidance of her voices4 ,toward the end these voices were accompanied by other hallucinations1 together with presentiments of her coming death4 ,on one occasion1 while assaulting a garrison1 her men fled1 leaving her standing on the moat with only four or five soldiers4 ,seeing her danger1 a ,french officer galloped up to rescue her and impatiently asked her why she stood there alone4 ,lifting her helmet from her face she looked at him with astonishment and replied that she was not alone--that she had #ej1jjj men with her--and then1 despite his entreaties1 she turned to her phantom army and shouted out her commands to bring logs to bridge the moat4 ,it was in ,april1 while standing alone on the ramparts of ,mlun1 that the voices first told her that she would be taken before midsummer4 ,from that time the warning was constantly repeated1 and although she told no one and still exposed herself fearlessly1 she no longer assumed the responsibility of command4 ,two months later she was in the hands of her enemies4 ,throughout the trial every effort was made by her enemies to shake her statement as to the voices1 or1 failing in that1 to prove them from the devil1 but to the last she steadfastly maintained that the voices were with her and came from heaven4 ,according to her own statement these voices were three--one remained always with her1 another visited her at short intervals1 while both deliberated with the third4 ,on one occasion1 when hard pressed by her enemies1 she answered solemnly1 8,i believe firmly1 as firmly as ,i believe the ,christian faith and that ,god has redeemed us from the pains of hell1 that the voice comes from ,god and by his command40 ,and again she asserted1 8,i have seen ,saint ,michael and the two saints so well that ,i know they are saints of paradise4 ,i have seen them with my bodily eyes1 and ,i believe they are saints as firmly as ,i believe that ,god exists40 ,when questioned as to her original inspiration1 she stated that the voice had first come to her when she was about #ac years of age4 8,the first time ,i heard it ,i was very much afraid4 ,it was in my father's garden at noon in the summer4 ,i had fasted the day before4 ,the voice came from the right hand by the church1 and there was a great light with it4 ,when ,i came into ,france1 ,i heard it frequently4 ,i believe it was sent me from ,god4 ,after ,i heard it three times1 ,i knew it was the voice of an angel4 ,i understand perfectly what it says4 ,it bade me be good and go to church often1 and it told me ,i must go into ,france4 ,two or three times a week it said ,i must go into ,france1 until ,i could no longer rest where ,i was4 ,it told me ,i should raise the siege of ,orleans1 and that ,robert de ,baudricourt would give me people to conduct me4 ,twice he repulsed me1 but the third time he received me and sped me on my way40 ,the examiners were very curious to know by what sign she had recognized the king when she had first seen him in the midst of his courtiers4 ,to this question she said she must first consult with ,saint ,katherine before replying1 and afterward continued3 8,the sign was a crown4 ,the first time ,i saw the king he had the sign1 and it signified that he should hold the kingdom of ,france4 ,i neither touched it nor kissed it4 ,the angel came by the command of ,god and entered by the door of the room4 ,i came with the angel up the steps to the king's room and the angel came before the king and bowed and inclined himself before the king1 and said3 #8,my lord1 here is your sign2 take it4' ,he departed by the way he had come4 ,there were a number of other angels with him1 and ,saint ,katherine and ,saint ,margaret4 ,in the little chapel he left me4 ,i was neither glad nor afraid1 but ,i was very sorrowful1 and ,i wish he had taken away my soul with him40 ,illustration3 ,,pl4 ,,cxix ,,the ,,crow ,,dance ,to another question she replied emphatically3 8,if ,i were at judgment1 if ,i saw the fire kindled and the fagots ablaze and the executioner ready to stir the fire1 and if ,i were in the fire1 ,i would say no more1 and to the death ,i would maintain what ,i have said in the trial40 ,the end came at last in the market place of ,rouen1 when this young girl1 whose name for years had been a terror to the whole ,english army1 was dragged in her white shroud and bound to the stake1 and saw the wood heaped up around her and the cruel fire lighted under her feet4 8,brother ,martin1 standing almost in the draft of the flames1 heard her sob with a last sublime effort of faith1 bearing her witness to ,god whom she trusted3 #8,my voices have not deceived me6' ,and then came death40 7,parr1 ,jeanne d',arc47 ,,dance ,,of ,,saint ,,john ,in #acgd an epidemic of maniacal religious dancing broke out on the lower ,rhine and spread rapidly over ,germany1 the ,netherlands1 and into ,france4 ,the victims of the mania claimed to dance in honor of ,saint ,john4 ,men and women went about dancing hand in hand1 in pairs1 or in a circle1 on the streets1 in the churches1 at their homes1 or wherever they might be1 hour after hour without rest until they fell into convulsions4 ,while dancing they sang doggerel verses in honor of ,saint ,john and uttered unintelligible cries4 ,of course they saw visions4 ,at last whole companies of these crazy fanatics1 men1 women1 and children1 went dancing through the country1 along the public roads1 and into the cities1 until the clergy felt compelled to interfere1 and cured the dancers by exorcising the evil spirits that moved them4 ,in the fifteenth century the epidemic broke out again4 ,the dancers were now formed into divisions by the clergy and sent to the church of ,saint ,vitus at ,rotestein1 where prayers were said for them1 and they were led in procession around the altar and dismissed cured4 ,hence the name of ,saint ,vitus' dance given to one variety of abnormal muscular tremor4 7,schaff1 ,religious ,encyclopedia47 ,,the ,,flagellants ,about the same time another strange religious extravagance spread over western ,europe4 ,under the name of ,flagellants1 thousands of enthusiasts banded together with crosses1 banners1 hymns1 and all the paraphernalia of religion1 and went about in procession1 publicly scourging one another as an atonement for their sins and the sins of mankind in general4 ,they received their first impetus from the preaching of ,saint ,anthony of ,padua in the thirteenth century4 ,about the year #abfj the movement broke out nearly simultaneously in ,italy1 ,france1 ,germany1 ,austria1 and ,poland1 and afterward spread into ,denmark and ,england4 ,it was at its height in the fourteenth century4 ,in ,germany in #abfa the devotees1 preceded by banner and crosses1 marched with faces veiled and bodies bared above the waist1 and scourged themselves twice a day for thirty-three successive days in memory of the thirty-three years of ,christ's life4 ,the strokes of the whip were timed to the music of hymns4 ,men and women together took part in the scourging4 ,the mania finally wore itself out1 but reappeared in #acdi with more systematic organization4 ,according to ,schaff1 8,when they came to towns1 the bands marched in regular military order and singing hymns4 ,at the time of flagellation they selected a square or churchyard or field4 ,taking off their shoes and stockings and forming a circle1 they girded themselves with aprons and laid down flat on the ground4444 ,the leader then stepped over each one1 touched them with the whip1 and bade them rise4 ,as each was touched they followed after the leader and imitated him4 ,once all on their feet the flagellation began4 ,the brethren went two by two around the whole circle1 striking their backs till the blood trickled down from the wounds4 ,the whip consisted of three thongs1 each with four iron teeth4 ,during the flagellation a hymn was sung4 ,after all had gone around the circle the whole body again fell on the ground1 beating upon their breasts4 ,on arising they flagellated themselves a second time4 ,while the brethren were putting on their clothes a collection was taken up among the audience4 ,the scene was concluded by the reading of a letter from ,christ1 which an angel had brought to earth and which commended the pilgrimages of the ,flagellants4 ,the fraternities never tarried longer than a single day in a town4 ,they gained great popularity1 and it was considered an honor to entertain them40 7,schaff1 ,religious ,encyclopedia47 ,the society still exists among the ,latin races1 although under the ban of the church4 ,as late as #ahbj a procession of ,flagellants passed through the streets of ,lisbon4 ,under the name of ,penitentes they have several organizations in the ,mexican towns of our southwest1 where they periodically appear in processions1 inflicting horrible self-torture on themselves1 even to the extent of binding one of their number upon a cross1 which is then set up in the ground1 while the blood streams down the body of the victim from the wounds made by a crown of cactus thorns and from innumerable gashes caused by the thorny whips4 ,such things among people called civilized enables us to understand the feeling which leads the ,indian to offer himself a willing sacrifice in the sun dance and other propitiatory rites4 ,,ranters1 ,,quakers1 ,,and ,,fifth-,,monarchy ,,men ,the middle of the seventeenth century was a time of great religious and political upheaval in ,england4 ,hatreds were intense and persecutions cruel and bitter1 until men's minds gave way under the strain4 8,the air was thick with reports of prophecies and miracles1 and there were men of all parties who lived on the border land between sanity and insanity40 ,this was due chiefly to the long-continued mental tension which bore on the whole population during this troublous period1 and in particular cases to wholesale confiscations1 by which families were ruined1 and to confinement in wretched prisons1 suffering from insufficient food and brutal treatment4 ,individuals even in the established church began to assert supernatural power1 while numerous new sects sprang up1 with prophecy1 miracle working1 hypnotism1 and convulsive ecstasy as parts of their doctrine or ritual4 ,chief among these were the ,ranters1 the ,quakers1 and the ,fifth-,monarchy ,men4 ,the first and last have disappeared with the conditions which produced them2 but the ,quakers1 being based on a principle1 have outlasted persecution1 and1 discarding the extravagances which belonged to the early period1 are now on a permanent foundation under the name of the 8,society of ,friends40 ,one of the ,ranter prophets1 in #afej1 claimed to be the reincarnation of ,melchizedek1 and even declared his divinity4 ,he asserted that certain persons then living were ,cain1 ,judas1 ,jeremiah1 etc41 whom1 he had raised from the dead1 and the strangest part of it was that the persons concerned stoutly affirmed the truth of his assertion4 ,others of them claimed to work miracles and to produce lights and apparitions in the dark4 ,in ,barclay's opinion all the evidence 8supports the view that these persons were mad1 and had a singular power of producing a kind of sympathetic madness or temporary aberration of intellect in others40 ,we are better acquainted with the ,quakers 7,friends71 although it is not generally known that they were originally addicted to similar practices4 ,such1 however1 is the fact1 as is shown by the name itself4 ,their founder1 ,george ,fox1 claimed and believed that he had the gift of prophecy and clairvoyance1 and of healing by a mere word1 and his biographer1 ,janney1 of the same denomination1 apparently sees no reason to doubt that such was the case4 ,as might have been expected1 he was also a believer in dreams4 ,we are told that on one occasion1 on coming into the town of ,lichfield1 8a very remarkable exercise attended his mind1 and going through the streets without his shoes he cried1 #8,woe to the bloody city of ,lichfield4' ,his feelings were deeply affected1 for there seemed to be a channel of blood running down the streets1 and the market place appeared like a pool of blood40 ,on inquiry he learned that a large number of ,christians had been put to death there during the reign of the ,emperor ,diocletian thirteen centuries before4 8,he therefore attributed the exercise which came upon him to the sense that was given him of the blood of the martyrs40 ,we are also told that he 8received an evidence0 of the great fire of ,london in #afff1 before the event1 and ,janney narrates at length a 8still more remarkable vision0 of the same fire by another ,friend1 8whose prophecy is well attested40 ,according to the account1 this man rode into the city1 as though having come in haste1 and went up and down the streets for two days1 prophesying that the city would be destroyed by fire4 ,to others of his own denomination he declared that he had had a vision of the event some time before1 but had delayed to declare it as commanded1 until he felt the fire in his own bosom4 ,when the fire did occur as he had predicted1 he stood before the flames with arms outstretched1 as if to stay their advance1 until forcibly brought away by his friends4 ,in mental and physical temperament ,fox seems to have closely resembled ,mohammed and the ,indian prophets of the ,ghost dance4 ,we are told that he had much mental suffering and was often under great temptation4 8,he fasted much1 and walked abroad in solitary places4 ,taking his ,bible1 he sat in hollow trees or secluded spots1 and often at night he walked alone in silent meditation40 ,at one time 8he fell into such a condition that he looked like a corpse1 and many who came to see him supposed him to be really dead4 ,in this trance he continued fourteen days1 after which his sorrow began to abate1 and with brokenness of heart and tears of joy he acknowledged the infinite love of ,god40 7,janney1 ,george ,fox47 ,the sect obtained the name of ,quakers from the violent tremblings which overcame the worshipers in the early days1 and which they regarded as manifestations of divine power on them4 ,so violent were these convulsions that1 as their own historian tells us1 on one occasion the house itself seemed to be shaken4 ,according to another authority1 men and women sometimes fell down and lay upon the ground struggling as if for life4 ,their ministers1 however1 seem not to have encouraged such exhibitions1 but strove to relieve the fit by putting the patient to bed and administering soothing medicines4 78,quakers10 ,encyclopedia ,britannica47 ,the ,fifth-,monarchy ,men were a small band of religionists who arose about the same time1 proclaiming that the 8,fifth ,monarchy0 prophesied by ,daniel was at hand1 when ,christ would come down from heaven and reign visibly upon earth for a thousand years4 ,in #afeg they formed a plot to kill ,cromwell1 and in #affa they broke out in insurrection at night1 parading the streets with a banner on which was depicted a lion1 proclaiming that ,christ had come and declaring that they were invulnerable and invincible1 as 8,king ,jesus0 was their invisible leader4 ,troops were called out against them1 but the ,fifth-,monarchy ,men1 expecting supernatural assistance1 refused to submit1 and fought until they were nearly all shot down4 ,the leaders were afterward tried and executed4 7,janney's ,george ,fox and ,schaff's ,religious ,encyclopedia47 ,,french ,,prophets ,forty years later1 about the end of the seventeenth century1 another sect of convulsionists1 being driven out of ,france1 8found an asylum in ,protestant countries and carried with them the disease1 both of mind and body1 which their long sufferings had produced40 ,they spread into ,germany and ,holland1 and in #agjf reached ,england1 where they became known as 8,french prophets40 ,their meetings were characterized by such extravagance of convulsion and trance performance that they became the wonder of the ignorant and the scandal of the more intelligent classes1 notwithstanding which the infection spread far and wide4 ,we are told that they 8were wrought upon in a very extraordinary manner1 not only in their minds1 but also in their physical systems4 ,they had visions and trances and were subject to violent agitations of body4 ,men and women1 and even little children1 were so exercised that spectators were struck with great wonder and astonishment4 ,their powerful admonitions and prophetic warnings were heard and received with reverence and awe40 ,at one time ,charles ,wesley had occasion to stop for the night with a gentleman who belonged to the sect4 ,wesley was unaware of the fact until1 as they were about to go to bed1 his new friend suddenly fell into a violent fit and began to gobble like a turkey4 ,wesley was frightened and began exorcising him1 so that he soon recovered from the fit1 when they went to bed1 although the evangelist confesses that he himself did not sleep very soundly with ,satan so near him4 ,some time afterward ,wesley with several companions visited a prophetess of the sect1 as he says1 to try whether the spirits came from ,god4 ,she was a young woman of agreeable speech and manner4 8,presently she leaned back in her chair and had strong workings in her breast and uttered deep sighs4 ,her head and her hands and by turns every part of her body were affected with convulsive motions4 ,this continued about ten minutes4 ,then she began to speak with a clear1 strong voice1 but so interrupted with the workings1 sighings1 and contortions of her body that she seldom brought forth half a sentence together4 ,what she said was chiefly in spiritual words1 and all as in the person of ,god1 as if it were the language of immediate inspiration40 7,southey's ,wesley1 ,i1 and ,evans' ,shakers47 ,,jumpers ,about #agdj a similar extravagant sect1 known as the ,jumpers1 arose in ,wales4 ,according to the description given by ,wesley1 their exercises were a very exact parallel of the ,ghost dance4 8,after the preaching was over anyone who pleased gave out a verse of a hymn1 and this they sung over and over again1 with all their might and main1 thirty or forty times1 till some of them worked themselves into a sort of drunkenness or madness2 they were then violently agitated1 and leaped up and down in all manner of postures frequently for hours together40 ,a contemporary writer states that he had seen perhaps ten thousand at a single meeting of the ,jumpers shouting out in the midst of the sermon and ready to leap for joy4 7,southey's ,wesley1 ,,ii47 ,,methodists ,about the same time the ,methodists originated in ,england under ,wesley and ,whitefield1 and their assemblies were characterized by all the hysteric and convulsive extravagance which they brought with them to this country1 and which is not even yet extinct in the south4 ,the most remarkable of these exhibitions took place under the preaching of ,wesley1 following him1 as we are told1 wherever he went4 ,whitefield1 although more forcible and sensational in his preaching1 did not at first produce the same effect on his hearers1 and considered such manifestations as but doubtful signs of the presence of the ,lord and by no means to be encouraged4 ,on preaching1 however1 to a congregation in which ,wesley had already produced such convulsions1 and where1 consequently1 there was a predisposition in this direction1 several persons were thus seized and sank down upon the floor1 and we are told by the biographer 8this was a great triumph to ,wesley40 ,wesley himself describes several instances4 ,at one time1 he states1 a physician suspecting fraud attended a meeting during which a woman was thrown into a fit1 crying aloud and weeping violently1 until great drops of sweat ran down her face and her whole body shook4 ,the doctor stood close by1 noting every symptom1 and not knowing what to think1 being convinced that it was not fraud or any natural disorder4 8,but when both her soul and body were healed in a moment he acknowledged the finger of ,god40 ,on another occasion1 ,wesley tells us1 8,while ,i was earnestly inviting all men to enter into the ,holiest by this new and living way1 many of those that heard began to call upon ,god with strong cries and tears4 ,some sank down1 and there remained no strength in them4 ,others exceedingly trembled and quaked4 ,some were torn with a kind of convulsive motion in every part of their bodies1 and that so violently that often four or five persons could not hold one of them4 ,i have seen many hysterical and epileptic fits1 but none of them were like these in many respects4 ,i immediately prayed that ,god would not suffer those who were weak to be offended2 but one woman was greatly1 being sure that they might help it if they would1 no one should persuade her to the contrary2 and she was got three or four yards1 when she also dropped down in as violent an agony as the rest40 ,at another time1 8while he was speaking one of his hearers dropped down1 and in the course of half an hour seven others1 in violent agonies4 ,the pains as of hell1 he says1 came about them2 but notwithstanding his own reasoning neither he nor his auditors called in question the divine origin of these emotions1 and they went away rejoicing and praising ,god4444 ,sometimes he scarcely began to speak before some of his believers1 overwrought with expectation1 fell into the crisis1 for so it may be called in this case1 as properly as in animal magnetism4 ,sometimes his voice could scarcely be heard amid the groans and cries of these suffering and raving enthusiasts4 ,it was not long before men1 women1 and children began to act the demoniac as well as the convert4 ,wesley had seen many hysterical fits and many fits of epilepsy1 but none that were like these1 and he confirmed the patients in their belief that they were torn of ,satan4 ,one or two indeed perplexed him a little1 for they were tormented in such an unaccountable manner that they seemed to be lunatic1 he says1 as well as sore vexed4 ,but suspicions of this kind made little impression upon his intoxicated understanding2 the fanaticism which he had excited in others was now reacting upon himself4 ,how should it have been otherwise8 ,a ,quaker1 who was present at one meeting and inveighed against what he called the dissimulation of these creatures1 caught the contagious emotion himself1 and even while he was biting his lips and knitting his brows1 dropped down as if he had been struck by lightning40 7,southey's ,wesley47 ,,shakers ,about the year #agej there originated in ,england another peculiar body of sectarians calling themselves the 8,united ,society of ,believers in ,christ's ,second ,appearing10 but commonly known1 for obvious reasons1 as ,shakers4 ,their chief prophetess and founder was 8,mother0 ,ann ,lee1 whom they claim as the actual reincarnation of ,christ4 ,they claim also the inspiration of prophecy1 the gift of healing1 and sometimes even the gift of tongues1 and believe in the reality of constant intercourse with the spirit world through visions4 ,in consequence of persecution in ,england1 on account of their public dancing1 shouting1 and shaking1 they removed to this country about #aghj and settled at ,new ,lebanon1 ,new ,york1 where the society still keeps up its organization4 ,the best idea of the ,shakers is given in a small volume by ,evans1 who was himself a member of the sect4 ,speaking of the convulsive manifestations among them1 he says3 8,sometimes1 after sitting awhile in silent meditation1 they were seized with a mighty trembling1 under which they would often express the indignation of ,god against all sin4 ,at other times they were exercised with singing1 shouting1 and leaping for joy at the near prospect of salvation4 ,they were often exercised with great agitation of body and limbs1 shaking1 running1 and walking the floor1 with a variety of other operations and signs1 swiftly passing and repassing each other like clouds agitated with a mighty wind4 ,these exercises1 so strange in the eyes of the beholders1 brought upon them the appellation of ,shakers1 which has been their most common name of distinction ever since40 ,with regard to their dancing1 he says3 8,it is pretty generally known that the ,shakers serve ,god by singing and dancing2 but why they practice this mode of worship is not so generally understood4444 ,when sin is fully removed1 by confessing and forsaking it1 the cause of heaviness1 gloom1 and sorrow is gone1 and joy and rejoicing1 and thanksgiving and praise are then the spontaneous effects of a true spirit of devotion4 ,and whatever manner the spirit may dictate1 or whatever the form into which the spirit may lead1 it is acceptable to ,him from whom the spirit proceeds40 ,on one particular occasion1 8previous to our coming we called a meeting and there was sic so many gifts 7such as prophecies1 revelations1 visions1 and dreams7 in confirmation of a former revelation for us to come that some could hardly wait for others to tell their gifts4 ,we had a joyful meeting and danced till morning40 ,of ,ann ,lee1 their founder1 he asserts that she saw ,jesus ,christ in open vision and received direct revelations from this source4 ,on a certain occasion she herself declared to her followers3 8,the room over your head is full of angels of ,god4 ,i see them1 and you could see them if you were redeemed4 ,i look in at the windows of heaven and see what there is in the invisible world4 ,i see the angels of ,god1 and hear them sing4 ,i see the glories of ,god4 ,i see ,ezekiel ,goodrich flying from one heaven to another60 ,and1 turning to the company present1 she said1 8,go in and join his resurrection40 ,she then began to sing1 and they praised the ,lord in the dance4 ,on another occasion she said3 8,the apostles1 in their day1 saw as through a glass darkly1 but we see face to face1 and see things as they are1 and converse with spirits and see their states4 ,the gospel is preached to souls who have left the body4 ,i see thousands of the dead rising and coming to judgment1 now at this present time40 ,at another time she declared that she had seen a certain young woman in the spirit world1 8praising ,god in the dance20 and of a man deceased1 8,he has appeared to me again1 and has arisen from the dead and come into the first heaven and is traveling on to the second and third heaven40 ,their dance is performed regularly at their religious gatherings at the ,new ,lebanon settlement4 ,the two sexes are arranged in ranks opposite and facing each other1 in which position they listen to a sermon by one of the elders1 after which a hymn is sung4 ,they then form a circle around a party of singers1 to whose singing they keep time in the dance4 ,at times the excitement and fervor of spirit become intense1 and their bodily evolutions as rapid as those of the dervishes1 although still preserving the order of the dance4 7,evans' ,shakers and encyclopedia articles on ,shakers47 ,,kentucky ,,revival ,about the year #ahjj an epidemic of religious frenzy1 known as the ,kentucky ,revival1 broke out in ,kentucky and ,tennessee1 chiefly among the ,methodists and ,baptists1 with accompaniments that far surpassed the wildest excesses of the ,ghost dance4 ,fanatic preachers taught their deluded followers that the spiritual advent of the kingdom was near at hand1 when ,christ would reign on earth and there would be an end of all sin4 ,the date generally fixed for the consummation was the summer of #ahje1 and the excitement continued and grew in violence for several years until the time came and passed without extraordinary event1 when the frenzy gradually subsided1 leaving the ignorant believers in a state of utter collapse4 ,the performances at the meetings of these enthusiasts were of the most exaggerated camp-meeting order1 such as may still be witnessed in many parts of the south1 especially among the colored people4 ,evans1 the ,shaker historian1 who is strong in the gift of faith1 tells us that 8the subjects of this work were greatly exercised in dreams1 visions1 revelations1 and the spirit of prophecy4 ,in these gifts of the spirit they saw and testified that the great day of ,god was at hand1 that ,christ was about to set up his kingdom on earth1 and that this very work would terminate in the full manifestation of the latter day of glory40 ,from another authority1 endowed perhaps with less of fervor but with more of common sense1 we get a description of these 8exercises0 which has a familiar ring that seems to bring it very near home4 8,the people remained on the ground day and night1 listening to the most exciting sermons1 and engaging in a mode of worship which consisted in alternate crying1 laughing1 singing1 and shouting1 accompanied with gesticulations of a most extraordinary character4 ,often there would be an unusual outcry2 some bursting forth into loud ejaculations of thanksgiving2 others exhorting their careless friends to #8turn to the ,lord2' some struck with terror1 and hastening to escape2 others trembling1 weeping1 and swooning away1 till every appearance of life was gone1 and the extremities of the body assumed the coldness of a corpse4 ,at one meeting not less than a thousand persons fell to the ground1 apparently without sense or motion4 ,it was common to see them shed tears plentifully about an hour before they fell4 ,they were then seized with a general tremor1 and sometimes they uttered one or two piercing shrieks in the moment of falling4 ,this latter phenomenon was common to both sexes1 to all ages1 and to all sorts of characters40 7,caswall1 ,the ,prophet of the ,nineteenth ,century1 quoted by ,remy47 ,after a time these crazy performances in the sacred name of religion became so much a matter of course that they were regularly classified in categories as the rolls1 the jerks1 the barks1 etc4 8,the rolling exercise was affected by doubling themselves up1 then rolling from one side to the other like a hoop1 or in extending the body horizontally and rolling over and over in the filth like so many swine4 ,the jerk consisted in violent spasms and twistings of every part of the body4 ,sometimes the head was twisted round so that the head was turned to the back1 and the countenance so much distorted that not one of its features was to be recognized4 ,when attacked by the jerks1 they sometimes hopped like frogs1 and the face and limbs underwent the most hideous contortions4 ,the bark consisted in throwing themselves on all fours1 growling1 showing their teeth1 and barking like dogs4 ,sometimes a number of people crouching down in front of the minister continued to bark as long as he preached4 ,these last were supposed to be more especially endowed with the gifts of prophecy1 dreams1 rhapsodies1 and visions of angels40 7,remy1 ,journey to ,great ,salt ,lake ,city1 ,i47 ,twenty years later the jerking epidemic again broke out in ,tennessee1 and is described in a letter by the famous visionary and revivalist1 ,lorenzo ,dow1 who was then preaching in the same region4 ,his description agrees with that given the author by old men who lived at this time in eastern ,tennessee4 ,we quote from ,dow's letter3 8,there commenced a trembling among the wicked4 ,one and a second fell from their seats4 ,i think for eleven hours there was no cessation of the loud cries4 ,of the people1 some who were standing and sitting fell like men shot on the field of battle1 and ,i felt it like a tremor to run through my soul and veins so that it took away my limb power1 so that ,i fell to the floor1 and by faith saw a greater blessing than ,i had hitherto experienced40 ,at another place he says3 8,after taking a cup of tea1 ,i began to speak to a vast audience1 and ,i observed about thirty to have the jerks1 though they strove to keep as still as they could4 ,these emotions were involuntary and irresistible1 as any unprejudiced mind might see40 ,at ,marysville 8many appeared to feel the word1 but about fifty felt the jerks4 ,on ,sunday1 at ,knoxville1 the governor being present1 about one hundred and fifty had the jerking exercise1 among them a circuit preacher1 ,johnson1 who had opposed them a little while before4 ,camp meeting commenced at ,liberty4 ,here ,i saw the jerks1 and some danced4 ,the people are taken with jerking irresistibly1 and if they strive to resist it it worries them more than hard work4 ,their eyes1 when dancing1 seem to be fixed upward as if upon an invisible object1 and they are lost to all below4 ,i passed by a meeting house where ,i observed the undergrowth had been cut down for a camp meeting1 and from fifty to a hundred saplings left breast high1 which appeared to me so slovenish that ,i could not but ask my guide the cause1 who observed they were topped so high and left for the people to jerk by4 ,this so excited my attention that ,i went over the ground to view it1 and found where the people had laid hold of them and jerked so powerfully that they kicked up the earth as a horse stamping flies4 ,persecutors are more subject to the jerks than others1 and they have cursed and swore and damned it while jerking40 ,then he says3 8,i have seen ,presbyterians1 ,methodists1 ,quakers1 ,baptists1 ,church of ,england1 and ,independents exercised with the jerks--gentlemen and ladies1 black and white1 rich and poor--without exception4 ,those naturalists who wish to get it to philosophize upon it and the most godly are excepted from the jerks4 ,the wicked are more afraid of it than of the smallpox or yellow fever40 ,it is worthy of note that1 according to his account1 investigators who wished to study the phenomenon were unable to come under the influence1 even though they so desired4 ,,adventists ,about #ahca ,william ,miller1 a licensed minister1 began to preach the advent of ,christ and the destruction of the world1 fixing the date for the year #ahdc4 ,like most others of his kind who have achieved notoriety1 he based his prediction on the prophecies of the ,bible1 which he figured out with mathematical exactness4 ,he began preaching in ,new ,york and ,new ,england1 but afterward traveled southward1 delivering1 it is said1 over three thousand lectures in support of his theory4 ,his predictions led to the formation of a new sect commonly known as ,adventists1 who are said at one time to have numbered over fifty thousand4 ,carried away by blind enthusiasm they made their preparations for the end of all things1 which they confidently expected in the summer of #ahdc4 ,as the time drew near the believers made all preparations for their final departure from the world1 many of them selling their property1 and arraying themselves in white 8ascension robes10 which were actually put on sale by the storekeepers for the occasion4 ,but the day and the year went by without the fulfillment of the prophecy4 ,miller claimed to have discovered an error in his calculations and fixed one or two other dates later on1 but as these also proved false1 his followers lost faith and the delusion died out4 ,the ,adventists still number fifteen or twenty thousand1 the largest body being in southern ,michigan1 but although they hold the doctrine of the near advent of the final end1 and endeavor to be at all times ready1 they no longer undertake to fix the date4 ,it may be noted here that the idea of a millennium1 when the ,messiah shall come in person upon the earth and reign with the just for a thousand years1 was so firmly held by many of the early ,christians that it may almost be said to have formed a part of the doctrinal tradition of the church4 ,the belief was an inheritance from the ,jews1 many of whose sacred writers taught that time was to endure through seven great 8years0 of a thousand years each1 the seventh and last being the ,sabbatical year or millennium1 when their ,messiah would appear and make their kingdom the mistress of the world4 ,for this materialistic view of the millennium the ,christian fathers substituted a belief in the spiritual triumph of religion1 when the armies of antichrist would be annihilated1 but the expectation of the return of ,christ to rule in person over his church before the last days was an essential part of the doctrine1 founded on numerous prophecies of both the ,old and the ,new ,testament4 ,,other ,,parallels ,,beekmanites ,it would require a volume to treat of the various religious abnormalisms1 based on hypnotism1 trances1 and the messiah idea1 which have sprung up and flourished in different parts of our own country even within the last twenty years4 ,naturally these delusions thrived best among the ignorant classes1 but there were some notable exceptions1 particularly in the case of the ,beekmanites or 8,church of the ,redeemed40 ,about #ahge ,mrs ,dora ,beekman1 the wife of a ,congregational minister in ,rockford1 ,illinois1 began preaching that she was the immortal reincarnation of ,jesus ,christ4 ,absurd as this claim may appear1 she found those who believed her1 and as her converts increased in numbers they established their headquarters1 which they called 8heaven10 near ,rockford1 built a church1 and went zealously to work to gather proselytes4 ,beekman refused to believe the new doctrine1 but being unable to convince his wife of her folly he was finally driven to insanity4 ,in the meantime the female ,christ found an able disciple in the ,reverend ,george ,schweinfurth1 a young ,methodist minister of considerable cultivation and ability1 who was installed as bishop and apostle of the new sect4 ,mrs ,beekman dying soon after1 in spite of her claim to immortality1 ,schweinfurth at once stepped into her place1 declaring that the ,christly essence had passed from her into himself4 ,his claim was accepted1 and when last heard from1 about three years ago1 he was worshiped by hundreds of followers drawn from the most prominent denominations of the vicinity as the risen ,christ1 the lord of heaven and the immortal maker and ruler of the earth4 7,j4 ,f4 ,l41 #f1 and current newspapers47 ,,patterson ,,and ,,brown',s ,,mission ,in #ahhh a man named ,patterson1 in ,soddy1 a small town in eastern ,tennessee1 began preaching that a wonderful thing was about to happen1 and after the matter had been talked about sufficiently for his purpose1 he announced that ,christ had come in the person of ,a4 ,j4 ,brown1 who had served as ,patterson's assistant4 ,later on ,brown disappeared1 and it was announced that he had gone up into the mountain to fast for forty days and nights in order to be fittingly prepared for his mission4 ,at the end of this period1 on a ,sunday morning in ,june1 his followers went out toward the hills1 where he suddenly appeared before them1 clothed in white1 with his hands uplifted4 ,a great shout went up1 and the people rushed toward him1 falling upon their knees and kissing his feet4 ,many who were ill declared themselves healed by his touch4 ,so great was the fanaticism of these people that one girl declared she was ready to die to prove her faith1 and the nonbelievers became so fearful that human life would be sacrificed that they sent for the sheriff at ,chattanooga1 and it required all his power to compel ,patterson and ,brown to leave the neighborhood that quiet might be restored4 7,j4 ,f4 ,l41 #f47 ,,wilderness ,,worshipers ,in #ahhi and #ahij a remarkable messianic excitement developed among the negroes along ,savannah river in ,georgia and ,south ,carolina1 where one man after another proclaimed himself as ,christ1 promised miracles1 drew crowds of excited men and women from their work1 and created a general alarm among the white population of the whole section4 ,the most prominent of these ,christs was a mulatto named ,bell1 who went about preaching his divinity and exhorting all who would be saved to give up everything and follow him4 ,hundreds of negroes abandoned the cotton fields1 the sawmills1 and the turpentine woods to follow him1 obeying his every word and ready to fall down and worship him4 ,they assumed the name of 8,wilderness ,worshipers10 and set up in the woods a 8temple0 consisting of a series of circular seats around an oak4 ,the excitement became so demoralizing and dangerous that ,bell was finally arrested4 ,his frenzied disciples would have resisted the officers1 but he commanded them to be patient1 declaring that he could not be harmed and that an angel would come and open his prison doors by night4 ,as no specific charge could be formulated against him1 he was released after a short time1 and continued his preaching to greater crowds than before4 ,at last he announced that the world would come to an end on ,august #af1 #ahij2 that all the negroes would then turn white and all white men black1 and that all who wished to ascend on the last day must purchase wings from him4 7,j4 ,f4 ,l41 #f47 ,he was finally adjudged insane and sent to the asylum4 ,successors arose in his place1 however1 and kept up the excitement for a year afterward in spite of the efforts of the authorities to put a stop to it4 ,one of these claimed to be ,king ,solomon1 while another asserted that he was ,nebuchadnezzar1 and emphasized his claim by eating grass on all fours4 ,in addition to the 8temple0 in the woods they set up an 8ark10 and were told by the leaders that any persecutors who should sacrilegiously attempt to touch it would fall down dead4 ,notwithstanding this warning1 the officers destroyed both ark and temple in their efforts to end the delusion4 ,at last a woman was killed by the enthusiasts1 and a series of wholesale arrests followed4 ,king ,solomon1 ,nebuchadnezzar1 and others who were clearly insane were sent to join ,bell in the asylum1 and the others were released from custody after the excitement had waned4 ,,heavenly ,,recruits ,within the last five years various local revivalists have attracted attention in different sections of ,indiana1 ,illinois1 and ,missouri1 by their extravagances1 among which prophecies1 visions1 trances1 and frenzied bodily exercises were all prominent4 ,particularly at the meetings of the 8,heavenly ,recruits0 in central ,indiana1 and at other gatherings under the direction of ,mrs ,woodworth1 cataleptic trances were of nightly occurrence4 ,the physical and mental demoralization at last became so great that the meetings were suppressed by the authorities4 ,from the beginning of history the dance and kindred physical exercises have formed a part of the religious ritual of various oriental sects1 while hypnotic powers and practices have been claimed for their priests4 ,this is especially true of the ,mohammedan sect or order of the ,dervishes1 of which some account is given in the appendix to this chapter4 ,,appendix--,,hypnotism ,,and ,,the ,,dance ,,among ,,the ,,dervishes ,from ,brown's ,dervishes ,hypnotism4--,it is through the performance of the ,zikr1 by khalvet 7pious retirement for purposes of deep devotion71 by the ,tevejjuh 7or turning the face or mind devoutly toward ,god in prayer71 by the ,murakebeh 7or fearful contemplation of ,god71 the ,tesarruf 7or self-abandonment to pious reflection and inspiration71 and the ,tesavvuf 7or mystical spiritualism71 that the fervent ,dervish reaches peculiar spiritual powers called ,kuvveh i roohee batinee 7a mystical1 internal1 spiritual power74 ,the life or biography of every eminent sheikh or peer details innumerable evidences of this power exercised in a strange and peculiar manner4 ,this exercise is called the ,kuvveh ,iradat1 or the 8,power of the ,will10 and1 as a theory1 may be traced historically to the ,divine ,power--the soul of man being connected with the ,divine ,spirit--from which it emanates1 and with which1 through the means before mentioned1 it commences4 ,some sheikhs are more celebrated than others for their peculiar and strange powers1 and it is to their superiority that their reputation and reverence in the ,mussulman world in general1 and among ,dervishes in particular1 is to be attributed4 ,with the supposition that the details given of them by their biographers1 disciples1 or successors are not invented1 or even exaggerated1 their powers are certainly very remarkable4 ,whilst among them an implicit belief in them is firmly sustained1 sultans and princes have evidently doubted them1 and1 being alarmed with the influence the possessors acquired and sustained among the public generally1 they have often shown a direful exercise of their own arbitrary will and power1 which resulted in the untimely end of the unfortunate sheikh4 ,many1 on the other hand1 have survived the frequent exercise of their 8spiritual powers10 and either because they acquired a power and influence over the minds of their temporal rulers1 or whether they used them for their own private purposes1 so as to conciliate the more religious or fanatic1 they succeeded in reaching advanced ages and a peaceful end of their remarkable careers4 ,when the ruler of the country has not cared to order the execution of the sheikh who declared himself possessed of these spiritual powers1 he has simply exiled him from his capital or his territory1 and permitted him freely to exercise his powers and renown in some less objectionable locality4 ,these powers can only be acquired through the long instruction of a superior spiritual director1 or ,murshid1 or ,as-hb i ,yekeen1 for whom the disciples ever retain a most grateful remembrance and attachment4 ,among the practices of these powers is the faculty of foreseeing coming events2 of predicting their occurrence2 of preserving individuals from the harm and evil which would otherwise certainly result for them2 of assuring to one person success over the machinations of another1 so that he may freely attack him and prevail over him2 of restoring harmony of sentiment between those who would otherwise be relentless enemies2 of knowing when others devised harm against themselves1 and through certain spells of preserving themselves and causing harm to befall the evil minded1 and even of causing the death of anyone against whom they wish to proceed4 ,all this is done as well from a distance as when near4 ,in other parts of the world1 and among other people1 these attainments would have been attributed to sorcery and witchcraft2 in modern times they would be ascribed to spiritism1 or magnetic influences1 either of the spirit or of the body2 but to the instructed ,dervish they all derive their origin in the spirit of the holy sheikh--the special gift of the great ,spirit of ,god1 which commences with the spirit of man1 from which it directly emanated4 ,the condition or disposition necessary for these effects is called the ,hl 7state or frame71 and is much the same as that required by the magnetized1 and the object of his operation4 ,the powers of the body are enfeebled by fasting and mental fatigue in prayer1 and the imagination kept in a fervid state1 fully impressed with the conviction that such powers are really possessed by the sheikh1 and that he can readily exercise them over the willing mind and body of the disciple4 ,how the sheikh can produce such strange results on a distant and unconscious person is left to the admiration and imagination of the faithful disciple1 as an incentive to exertions in the same true path as that of his sheikh4 ,to exercise the power of the will1 it is necessary to contract the thoughts suddenly upon the object designed to be affected so perfectly as to leave no room for the mind to dwell1 possibly1 upon any other4 ,the mind must not doubt for an instant of the success of this effort1 nor the possibility of failure2 it must1 in fact1 be completely absorbed by the one sole idea of performing the determination strongly taken and firmly relied upon4 ,the persons must1 from time to time1 practice this2 and as they proceed1 they will be able to see how much propinquity exists between themselves and the ,hazret i ,asm 7,god87 and how much they are capable of exercising this power4 ,as an example1 the author of the ,reshiht narrates the following3 ,in my youth1 ,i was ever with our ,lord ,moln ,sa'eed ed ,deen ,kshgharee at ,hereed4 ,it happened that we1 one day1 walked out together and fell in with an assembly of the inhabitants of the place who were engaged in wrestling4 ,to try our powers we agreed to aid with our 8powers of the will0 one of the wrestlers1 so that the other should be overcome by him1 and after doing so1 to change our design in favor of the discomfited individual4 ,so we stopped and1 turning toward the parties1 gave the full influence of our united wills to one1 and immediately he was able to subdue his opponent4 ,as the person we chose1 each in turn1 conquered the other1 whichever we willed to prevail became the most powerful of the two1 the power of our own wills was thus clearly manifested4 ,on another occasion two other persons possessed of these same powers fell in with an assembly of people at a place occupied by prize fighters4 8,to prevent any of the crowd from passing between and separating us we joined our hands together4 ,two persons were engaged fighting2 one was a powerful man1 while the other was a spare and weak person4 ,the former readily overcame the latter2 and seeing this ,i proposed to my companion to aid the weak one by the power of our wills4 ,so he bade me aid him in the project1 while he concentrated his powers upon the weaker person4 ,immediately a wonderful occurrence took place2 the thin1 spare man seized his giant-like opponent and threw him on the ground with surprising force4 ,the crowd cried out with astonishment as he turned him over on his back and held him down with apparent ease4 ,no one present except ourselves knew the cause4 ,seeing that my companion was much affected by the effort which he had made1 ,i bade him remark how perfectly successful we had been1 and adding that there was no longer any necessity for our remaining there1 we walked away40 7,pages #abi-acb47 99 99 99 99 99 ,many individuals who have seriously wronged and oppressed his friends received punishments through the powers of the sheikh4 ,several instances are related wherein some such even fell sick and died1 or were only restored to health by open declarations of repentance and imploring his prayerful intercession with ,god4 ,his spirit seems to have accompanied those in whose welfare he took an active interest1 and enabled them to commune with him1 though far distant from him4 ,his power of hearing them was well known to his friends1 and several instances are cited to prove the fact4 ,his power of affecting the health of those who injured him or his friends was greatly increased while he was excited by anger1 and on such occasions his whole frame would be convulsed and his beard move about as if moved by electricity4 ,on learning details of cruelty done to innocent individuals1 the sheikh would be strangely affected1 so much so that no one dared to address him until the paroxysm was passed2 and on such occasions he never failed to commune spiritually with the sovereign or prince in such a mysterious manner as to inspire him to deal justly with the guilty person and secure his merited punishment4 ,through his 8mystical powers0 many persons were impressed with the unrighteousness of their course1 and1 having repented of the same1 became good and pious and firm believers in his spiritual influences4 ,these powers were always connected with his prayers1 and it was during these that he was enabled to assure the parties interested of their salutary results and the acceptation of their desires4 ,it scarcely needs to be added1 that these prayers were in conformance with ,islamism1 and were offered up to ,allah1 whom he adored1 and to whose supreme will he attributes his powers4 ,he constantly performed the ,zikr ,jehree1 or 8audibly called ,god's name10 and the frequent repetition of this practice fitted him for such holy purposes4 ,sometimes he would affect the mind of the individual upon whom he exercised his powers in such a manner as to throw him into a species of trance1 after which he could remember nothing that he had previously known1 and continued in this state until the sheikh chose to restore him to the enjoyment of his ordinary faculties4 ,notwithstanding all of these eminent powers1 this great sheikh is reputed to have spent the latter days of his life at ,herat in extreme indigence1 much slighted and neglected by those who had so admired him while in the vigor of his career4 ,all fear of his mystical influences seems to have disappeared1 and it is narrated that these greatly declined with his ordinary strength of mind and body4 7,pages #acg-aci47 99 99 99 99 99 ,dervish dance4--,the exercises which are followed in these halls are of various kinds1 according to the rules of each institution2 but in nearly all they commence by the recital1 by the sheikh1 of the seven mysterious words of which we have spoken4 ,he next chants various passages of the ,koran1 and at each pause1 the ,dervishes1 placed in a circle round the hall1 respond in chorus by the word 8,allah60 or 8,hoo60 ,in some of the societies they sit on their heels1 the elbows close to those of each other1 and all making simultaneously light movements of the head and the body4 ,in others1 the movement consists in balancing themselves slowly1 from the right to the left1 and from the left to the right1 or inclining the body methodically forward and aft4 ,there are other societies in which these motions commence seated1 in measured cadences1 with a staid countenance1 the eyes closed or fixed upon the ground1 and are continued on foot4 ,these singular exercises are concentrated under the name of ,murkebeh 7exaltation of the ,divine glory71 and also under that of the ,tevheed 7celebration of the ,divine unity71 from which comes the name ,tevheed ,khneh1 given to the whole of the halls devoted to these religious exercises4 ,in some of these institutions--such as the ,kdirees1 the ,rufees1 the ,khalwettees1 the ,bairmees1 the ,gulshenees1 and the ,ushkees--the exercises are made each holding the other by the hand1 putting forward always the right foot and increasing at every step the strength of the movement of the body4 ,this is called the ,devr1 which may be translated the 8dance0 or 8rotation40 ,the duration of these dances is arbitrary--each one is free to leave when he pleases4 ,everyone1 however1 makes it a point to remain as long as possible4 ,the strongest and most robust of the number1 and the most enthusiastic1 strive to persevere longer than the others2 they uncover their heads1 take off their turbans1 form a second circle within the other1 entwine their arms within those of their brethren1 lean their shoulders against each other1 gradually raise the voice1 and without ceasing repeat 8,y ,allah60 or 8,y ,hoo60 increasing each time the movement of the body1 and not stopping until their entire strength is exhausted4 ,those of the order of the ,rufees excel in these exercises4 ,they are1 moreover1 the only ones who use fire in their devotions4 ,their practices embrace nearly all those of the other orders2 they are ordinarily divided into five different scenes1 which last more than three hours1 and which are preceded1 accompanied1 and followed by certain ceremonies peculiar to this order4 ,the first commences with praises which all the ,dervishes offer to their sheikhs1 seated before the altar4 ,four of the more ancient come forward the first1 and approach their superior1 embrace each other as if to give the kiss of peace1 and next place themselves two to his right and two to his left4 ,the remainder of the ,dervishes1 in a body1 press forward in a procession1 all having their arms crossed and their heads inclined4 ,each one1 at first1 salutes by a profound bow the tablet on which the name of his founder is inscribed4 ,afterwards1 putting his two hands over his face and his beard1 he kneels before the sheikh1 kisses his hand respectfully1 and then they all go on with a grave step to take their places on the sheepskins1 which are spread in a half circle around the interior of the hall4 ,so soon as a circle is formed1 the ,dervishes together chant the ,tekbeer and the ,ftiha4 ,immediately afterwards the sheikh pronounces the words 8,l ilha ill ,allah60 and repeats them incessantly2 to which the ,dervishes repeat 8,allah60 balancing themselves from side to side1 and putting their hands over their faces1 on their breasts and their abdomens1 and on their knees4 ,the second scene is opened by the ,hamdee ,mohammedee1 a hymn in honour of the prophet1 chanted by one of the elders placed on the right of the sheikh4 ,during this chant the ,dervishes continue to repeat the word 8,allah60 moving1 however1 their bodies forward and aft4 ,a quarter of an hour later they all rise up1 approach each other1 and press their elbows against each other1 balancing from right to left and afterwards in a reverse motion1 the right foot always firm1 and the left in a periodical movement1 the reverse of that of the body1 all observing great precision of measure and cadence4 ,in the midst of this exercise they cry out the words 8,y ,allah60 followed by that of 8,y ,hoo60 ,some of the performers sigh1 others sob1 some shed tears1 others perspire great drops1 and all have their eyes closed1 their faces pale1 and the eyes languishing4 ,a pause of some minutes is followed by a third scene4 ,it is performed in the middle of an ,ilahee1 chanted by the two elders on the right of the sheikh4 ,the ,ilahees1 as has already been said1 are spiritual cantiques1 composed almost exclusively in ,persian1 by sheikhs deceased in the odor of sanctity4 ,the ,dervishes then hasten their movements1 and1 to prevent any relaxation1 one of the first among them puts himself in their center1 and excites them by his example4 ,if in the assembly there be any strange ,dervishes1 which often happens1 they give them1 through politeness1 this place of honor2 and all fill it successively1 the one after the other1 shaking themselves as aforesaid4 ,the only exception made is in favor of the ,mevevees2 these never perform any other dance than that peculiar to their own order1 which consists in turning round on each heel in succession4 ,after a new pause commences the fourth scene4 ,now all the ,dervishes take off their turbans1 form a circle1 bare their arms and shoulders against each other1 and thus make the circuit of the hall at a measured pace1 striking their feet at intervals against the floor1 and all springing up at once4 ,this dance continues during the ,ilahees chanted alternately by the two elders to the left of the sheikh4 ,in the midst of this chant the cries of 8,y ,allah60 are increased doubly1 as also those of 8,y ,hoo60 with frightful howlings1 shrieked by the ,dervishes together in the dance4 ,at the moment that they would seem to stop from sheer exhaustion the sheikh makes a point of exerting them to new efforts by walking through their midst1 making also himself most violent movements4 ,he is next replaced by the two elders1 who double the quickness of the step and the agitation of the body2 they even straighten themselves up from time to time1 and excite the envy or emulation of the others in their astonishing efforts to continue the dance until their strength is entirely exhausted4 ,the fourth scene leads to the last1 which is the most frightful of all1 the wholly prostrated condition of the actors becoming converted into a species of ecstasy which they call ,halet4 ,it is in the midst of this abandonment of self1 or rather of religious delirium1 that they make use of red-hot irons4 ,several cutlasses and other instruments of sharp-pointed iron are suspended in the niches of the hall1 and upon a part of the wall to the right of the sheikh4 ,near the close of the fourth scene two ,dervishes take down eight or nine of these instruments1 heat them red hot1 and present them to the sheikh4 ,he1 after reciting some prayers over them1 and invoking the founder of the order1 ,ahmed er ,rufee1 breathes over them1 and raising them slightly to the mouth1 gives them to the ,dervishes1 who ask for them with the greatest eagerness4 ,then it is that these fanatics1 transported by frenzy1 seize upon these irons1 gloat upon them tenderly1 lick them1 bite them1 hold them between their teeth1 and end by cooling them in their mouths4 ,those who are unable to procure any seize upon the cutlasses hanging on the wall with fury1 and stick them into their sides1 arms1 and legs4 ,thanks to the fury of their frenzy1 and to the amazing boldness which they deem a merit in the eyes of the ,divinity1 all stoically bear up against the pain which they experience with apparent gaiety4 ,if1 however1 some of them fall under their sufferings1 they throw themselves into the arms of their confrres1 but without a complaint or the least sign of pain4 ,some minutes after this1 the sheikh walks round the hall1 visits each one of the performers in turn1 breathes upon their wounds1 rubs them with saliva1 recites prayers over them1 and promises them speedy cures4 ,it is said that twenty-four hours afterward nothing is to be seen of their wounds4 7,pages #bah-bbb47 99 99 99 99 99 ,there was no regularity in their dancing1 but each seemed to be performing the antics of a madman2 now moving his body up and down2 the next moment turning round1 then using odd gesticulations with his arms1 next jumping1 and sometimes screaming2 in short1 if a stranger observing them was not told that this was the involuntary effect of enthusiastic excitement1 he would certainly think that these ,durweeshes were merely striving to excel one another in playing the buffoon4 7,page #bfj47 99 99 99 99 99 ,the fit4--,after this preface1 the performers began the ,zikr4 ,sitting in the manner above described1 they chanted1 in slow measure1 ,l ilha illa 'llh 7there is no deity but ,god71 to the following air3 ,l i-l hailla-llh4 ,l i-l-ha-illa-l-l-h4 ,l i-l ha illa-l-lh4 ,bowing the head twice on each repetition of 8,l ilha illa 'llh40 ,thus they continued about a quarter of an hour1 and then1 for about the same space of time1 they repeated the same words to the same air1 but in a quicker measure1 and with correspondingly quicker motion4444 ,they next rose1 and1 standing in the same order in which they had been sitting1 repeated the same words to another air4 ,during this stage of their performance they were joined by a tall1 well-dressed1 black slave1 whose appearance induced me to inquire who he was4 ,i was informed that he was a eunuch1 belonging to the basha4 ,the ,zikkeers1 still standing1 next repeated the same words in a very deep and hoarse tone1 laying the principal emphasis upon the word 8,l10 and the first syllable of the last word1 ,allah1 and uttering1 apparently with a considerable effort4 ,the sound much resembled that which is produced by beating the rim of a tambourine4 ,each ,zikkeer turned his head alternately to the right and left at each repetition of 8,l ilha illa 'llh40 ,the eunuch above mentioned1 during this part of the ,zikr1 became what is termed melboos1 or 8possessed40 ,throwing his arms about1 and looking up with a very wild expression of countenance1 he exclaimed1 in a very high tone and with great vehemence and rapidity1 ,allah6 ,allah6 ,allah6 ,allah6 ,allah6 la6 la6 la6 la6 la6 la6 la6 la6 la6 la6 la6 la6 lh6 ,yammee6 ,yammee6 ,yammee6 ,ashmwee6 ,y ,ashmwee6 ,y ,ashmwee6 7,yammee signifies ,o1 my uncle67 ,his voice gradually became faint1 and when he had uttered those words1 though he was held by a ,durweesh who was next him1 he fell on the ground1 foaming at the mouth1 his eyes closed1 his limbs convulsed1 and his fingers clenched over his thumbs4 ,it was an epileptic fit4 ,no one could see it and believe it to be the effect of feigned emotions2 it was undoubtedly the result of a high state of religious excitement4 ,nobody seemed surprised at it1 for occurrences of this kind at ,zikrs are not uncommon4 ,all the performers now appeared much excited1 repeating their ejaculations with greater rapidity1 violently turning their heads1 and sinking the whole body at the same time1 some of them jumping4 ,the eunuch became melboos again several times1 and ,i generally remarked that his fits happened after one of the ,moonshids had sung a line or two1 and exerted himself more than usually to excite his hearers4 ,the singing was1 indeed1 to my taste1 very pleasing4 ,toward the close of the ,zikr a private soldier1 who had joined through the whole performance1 also seemed several times to be melboos1 growling in a horrible manner and violently shaking his head from side to side4 ,the contrast presented by the vehement and distressing exertions of the performers at the close of the ,zikr1 and their calm gravity and solemnity of manner at the commencement1 was particularly striking4 ,money was collected during the performance for the ,moonshid4 ,the ,zikkeers receive no pay4 7,pages #beb-bee47 ,,the ,,songs ,,introductory ,the ,ghost-dance songs are of the utmost importance in connection with the study of the messiah religion1 as we find embodied in them much of the doctrine itself1 with more of the special tribal mythologies1 together with such innumerable references to old-time customs1 ceremonies1 and modes of life long since obsolete as make up a regular symposium of aboriginal thought and practice4 ,there is no limit to the number of these songs1 as every trance at every dance produces a new one1 the trance subject after regaining consciousness embodying his experience in the spirit world in the form of a song1 which is sung at the next dance and succeeding performances until superseded by other songs originating in the same way4 ,thus1 a single dance may easily result in twenty or thirty new songs4 ,while songs are thus born and die1 certain ones which appeal especially to the ,indian heart1 on account of their mythology1 pathos1 or peculiar sweetness1 live and are perpetuated4 ,there are also with each tribe certain songs which are a regular part of the ceremonial1 as the opening song and the closing song1 which are repeated at every dance4 ,of these the closing song is the most important and permanent4 ,in some cases certain songs constitute a regular series1 detailing the experiences of the same person in successive trance visions4 ,first in importance1 for number1 richness of reference1 beauty of sentiment1 and rhythm of language1 are the songs of the ,arapaho4 ,,the ,,arapaho ,,tribal ,,synonymy hyto--,kiowa name2 meaning unknown2 the ,kiowa call the wild plum by the same name4 ,anos-anyotskano--,kichai name4 rpho--popular name2 derivation uncertain2 but1 perhaps1 as ,dunbar suggests1 from the ,pawnee word tirapihu or laraphu1 8he buys or trades10 in allusion to the ,arapaho having formerly been the trading medium between the ,pawnee1 ,osage1 and others on the north1 and the ,kiowa1 ,comanche1 and others to the southwest 7,grinnell letter74 rpkata--,crow name1 from word ,arapaho4 ,btid--,kiowa ,apache name4 ,detsekayaa--,caddo name1 8dog eaters40 ,hitniwov--,cheyenne name1 8cloud men40 ,inna-ina--proper tribal name1 8our people10 ,or 8people of our kind40 ,kaninahoic or ,kaninvish--,ojibwa name2 meaning unknown4 ,komseka-,kiahyup--former ,kiowa name2 8men of the worn-out leggings20 from komse1 8smoky1 soiled1 worn out20 kati1 8leggings20 kiahyup1 8men40 ,maqpito--,sioux name1 8blue cloud10 i4 e41 clear sky2 reason unknown4 ,nirhars-krikiws-hski--,wichita name4 ,sanitika--,pawnee name1 from the ,comanche name4 ,srtka--,comanche and ,shoshoni name1 8dog eaters10 in allusion to their special liking for dog flesh4 ,sartika--,wichita name1 from the ,comanche name4 ,,tribal ,,signs ,southern ,arapaho1 8rub noses20 northern ,arapaho1 8mother people20 ,gros ,ventres of the ,prairie1 8belly people40 ,,sketch ,,of ,,the ,,tribe ,the ,arapaho1 with their subtribe1 the ,gros ,ventres1 are one of the westernmost tribes of the wide-extending ,algonquian stock4 ,according to their oldest traditions they formerly lived in northeastern ,minnesota and moved westward in company with the ,cheyenne1 who at that time lived on the ,cheyenne fork of ,red river4 ,from the earliest period the two tribes have always been closely confederated1 so that they have no recollection of a time when they were not allies4 ,in the westward migration the ,cheyenne took a more southerly direction toward the country of the ,black hills1 while the ,arapaho continued more nearly westward up the ,missouri4 ,the ,arapaho proper probably ascended on the southern side of the river1 while the ,gros ,ventres went up the northern bank and finally drifted off toward the ,blackfeet1 with whom they have ever since been closely associated1 although they have on several occasions made long visits1 extending sometimes over several years1 to their southern relatives1 by whom they are still regarded as a part of the 8,inna-ina40 ,the others continued on to the great divide between the waters of the ,missouri and those of the ,columbia1 then turning southward along the mountains1 separated finally into two main divisions1 the northern ,arapaho continuing to occupy the head streams of the ,missouri and the ,yellowstone1 in ,montana and ,wyoming1 while the southern ,arapaho made their camps on the head of the ,platte1 the ,arkansas1 and the ,canadian1 in ,colorado and the adjacent states1 frequently joining the ,comanche and ,kiowa in their raids far down into ,mexico4 ,from their earliest recollection1 until put on reservations1 they have been at war with the ,shoshoni1 ,ute1 ,pawnee1 and ,navaho1 but have generally been friendly with their other neighbors4 ,the southern ,arapaho and ,cheyenne have usually acted in concert with the ,comanche1 ,kiowa1 and ,kiowa ,apache4 ,they recognize among themselves five original divisions1 each having a different dialect4 ,they are here given in the order of their importance3 #a4 ,nakasinna1 ,baachinna or ,northern ,arapaho4 ,nakasinna1 8sagebrush men10 is the original name of this portion of the tribe and the divisional name used by themselves4 ,the name ,baachinna1 by which they are commonly known to the rest of the tribe1 is more modern and may mean 8red willow 7i4 e41 kinikinik7 men10 or possibly 8blood-pudding men10 the latter meaning said to have been an allusion to a kind of sausage formerly made by this band4 ,they are commonly known as northern ,arapaho1 to distinguish them from the other large division living now in ,oklahoma4 ,the ,kiowa distinguished them as ,tgyko1 8sagebrush people10 a translation of their proper name1 ,baachinna4 ,although not the largest division1 the ,baachinna claim to be the 8mother people0 of the ,arapaho1 and have in their keeping the grand medicine of the tribe1 the sicha or sacred pipe4 #b4 ,nawunna1 8southern men10 or ,southern ,arapaho1 called ,nawathinha1 8southerners10 by the northern ,arapaho4 ,this latter is said to be the archaic form4 ,the southern ,arapaho1 living now in ,oklahoma1 constitute by far the larger division1 although subordinate in the tribal sociology to the northern ,arapaho4 ,in addition to their everyday dialect1 they are said to have an archaic dialect1 some words of which approximate closely to ,cheyenne4 #c4 ,aninna1 ,hitunna1 or ,gros ,ventres of the ,prairie4 ,the first name1 said to mean 8white clay people0 7from ati1 8white clay071 is that by which they call themselves4 ,hitunna or ,hitunnina1 8begging men10 8beggars10 or1 more exactly1 8spongers10 is the name by which they are called by the other ,arapaho1 on account1 as these latter claim1 of their propensity for filling their stomachs at the expense of someone else4 ,the same idea is intended to be conveyed by the tribal sign1 which signifies 8belly people10 not 8big bellies0 7,gros ,ventres71 as rendered by the ,french ,canadian trappers4 ,the ,kiowa call them ,bot-kiago1 8belly men40 ,by the ,shoshoni1 also1 they are known as ,spani1 8bellies10 while the ,blackfeet call them ,atsina1 8gut people40 ,the ,ojibwa call them ,bahwetegow-ninnewug1 8fall people10 according to ,tanner1 whence they have sometimes been called ,fall ,indians or ,rapid ,indians1 from their former residence about the rapids of the ,saskatchewan4 ,to the ,sioux they are known as ,skutani4 ,lewis and ,clark improperly call them 8,minnetarees of ,fort de ,prairie40 ,the ,hidatsa or ,minitari are sometimes known as ,gros ,ventres of the ,missouri4 #d4 ,bsawunna1 8wood lodge men10 or1 according to another authority1 8big lodge people40 ,these were formerly a distinct tribe and at war with the other ,arapaho4 ,they are represented as having been a very foolish people in the old times1 and many absurd stories are told of them1 in agreement with the general ,indian practice of belittling conquered or subordinate tribes4 ,they have been incorporated with the northern ,arapaho for at least a hundred and fifty years1 according to the statements of the oldest men of that band4 ,their dialect is said to have differed very considerably from the other ,arapaho dialects4 ,there are still about one hundred of this lineage among the northern ,arapaho1 and perhaps a few others with the two other main divisions4 ,weasel ,bear1 the present keeper of the sacred pipe1 is of the ,bsawunna4 #e4 ,ha'nahawunna or ,aan'haw 7meaning unknown74 ,these1 like the ,bsawunna1 lived with the northern ,arapaho1 but are now practically extinct4 99 99 99 99 99 ,there seems to be no possible trace of a clan or gentile system among the ,arapaho1 and the same remark holds good of the ,cheyenne1 ,kiowa1 and ,comanche4 ,it was once assumed that all ,indian tribes had the clan system1 but later research shows that it is lacking over wide areas in the western territory4 ,it is very doubtful if it exists at all among the prairie tribes generally4 ,mr ,ben ,clark1 who has known and studied the ,cheyenne for half a lifetime1 states positively that they have no clans1 as the term is usually understood4 ,this agrees with the result of personal investigations and the testimony of ,george ,bent1 a ,cheyenne half-blood1 and the best living authority on all that relates to his tribe4 ,with the eastern tribes1 however1 and those who have removed from the east or the timbered country1 as the ,caddo1 the gentile system is so much a part of their daily life that it is one of the first things to attract the attention of the observer4 ,in regard to the tribal camping circle1 common to most of the prairie tribes1 the ,arapaho state that on account of their living in three main divisions they have had no common camping circle within their recollection1 but that each of these three divisions constituted a single circle when encamped in one place4 ,among the northern ,arapaho1 on the occasion of every grand gathering1 the sacred pipe occupied a special large tipi in the center of the circle1 and the taking down of this tipi by the medicine keeper was the signal to the rest of the camp to prepare to move4 ,on the occasion of a visit of several hundred ,cheyenne and ,arapaho to the ,kiowa and ,comanche at ,anadarko1 in the summer of #ahib1 each of the visiting tribes camped in a separate circle adjacent to the other4 ,the opening of the circle1 like the door of each tipi1 always faces the east4 ,under the name of ,kanenvish the ,arapaho proper are mentioned by ,lewis and ,clark in #ahje1 as living southwest of the ,black hills4 ,as a tribe they have not been at war with the whites since #ahfh1 and took no part in the outbreak of the ,cheyenne1 ,kiowa1 and ,comanche in #ahgd4 ,at present they are in three main divisions4 ,first come the ,gros ,ventres1 numbering #gah in #ahib1 associated with the ,asiniboin on ,fort ,belknap reservation in ,montana4 ,there are probably others of this band with the ,blackfeet on the ,british side of the line4 ,next come the northern ,arapaho1 numbering #hbi1 associated with the ,shoshoni on ,wind ,river reservation in ,wyoming4 ,they were placed on this reservation in #ahgf1 after having made peace with the ,shoshoni1 their hereditary enemy1 in #ahfi4 ,they are divided into three bands1 the 8,forks of the ,river ,men0 under ,black ,coal1 the head chief of the whole division2 the 8,bad ,pipes0 under ,short ,nose1 and the 8,greasy ,faces0 under ,spotted ,horse4 ,the third division1 the southern ,arapaho1 associated with the ,cheyenne in ,oklahoma1 constitute the main body of the tribe and numbered #a1jia in #ahib4 ,they have five bands3 #a1 ,waquithi1 8bad faces10 the principal band and the one to which the head chief1 ,left ,hand1 belongs2 #b1 ,aqathinna1 8pleasant men20 #c1 ,gawunna or ,gawunhna 7,kawinahan1 8black people0--,hayden71 8,blackfeet10 so called because said to be of part ,blackfoot blood1 the same name being applied to the ,blackfoot tribe2 #d1 ,haqihana1 8wolves10 because they had a wolf 7not coyote7 for medicine2 #e1 ,ssab-ithi1 8looking up10 or according to another authority1 8looking around1 i4 e41 watchers or lookouts40 ,under the treaty of ,medicine ,lodge in #ahfg1 they and the southern ,cheyenne were placed on the reservation which they sold in #ahij to take allotments and become citizens4 ,their present chief is ,left ,hand 7,nawat71 who succeeded the celebrated ,little ,raven 7,hosa7 a few years ago4 ,the whole number of the ,arapaho and ,gros ,ventres1 including a few in eastern schools1 is about #b1gjj4 ,illustration3 ,fig4 #hh--;,arapaho tipi and windbreak4 ,until very recently the ,arapaho have been a typical prairie tribe1 living in skin tipis and following the buffalo in its migrations1 yet they retain a tradition of a time when they were agricultural4 ,they are of a friendly1 accommodating disposition1 religious and contemplative1 without the truculent1 pugnacious character that belongs to their confederates1 the ,cheyenne1 although they have always proven themselves brave warriors4 ,they are also less mercenary and more tractable than the prairie ,indians generally1 and having now recognized the inevitable of civilization have gone to work in good faith to make the best of it4 ,their religious nature has led them to take a more active interest in the ,ghost dance1 which1 together with the rhythmic character of their language1 has made the ,arapaho songs the favorite among all the tribes of ,oklahoma4 ,the chief study of the ,ghost dance was made among the ,arapaho1 whom the author visited six times for this purpose4 ,one visit was made to those in ,wyoming1 the rest of the time being spent with the southern branch of the tribe4 ,,songs ,,of ,,the ,,arapaho #a4 ,opening ,song--,eyehe6 nnisana4 ,music ,eyehe6 nnisana1 ,eyehe6 nnisana1 ,hin chs tichanna ,heeye6 ,hin chs tichanna ,heeye6 ,nahni nnithtuhna ,heeye6 ,nahni nnithtuhna ,heeye6 ,bitaawu danaabnawa ,heeye6 ,bitaawu danaabnawa ,heeye6 ,translation ,o1 my children6 ,o1 my children6 ,here is another of your pipes--,heeye6 ,here is another of your pipes--,heeye6 ,look6 thus ,i shouted--,heeye6 ,look6 thus ,i shouted--,heeye6 ,when ,i moved the earth--,heeye6 ,when ,i moved the earth--,heeye6 ,this opening song of the ,arapaho ,ghost dance originated among the northern ,arapaho in ,wyoming and was brought down to the southern branch of the tribe by the first apostles of the new religion4 ,by 8another pipe0 is probably meant the newer revelation of the messiah1 the pipe being an important feature of all sacred ceremonies1 and all their previous religious tradition1 having centered about the sicha or flat pipe1 to be described hereafter4 ,the pipe1 however1 was not commonly carried in the dance1 as was the case among the ,sioux4 ,in this song1 as in many others of the ,ghost dance1 the father or messiah1 ,hesnanin1 is supposed to be addressing 8my children10 nnisana4 ,the tune is particularly soft and pleasing1 and the song remains a standard favorite4 ,the second reference is to the new earth which is supposed to be already moving rapidly forward to slide over and take the place of this old and worn-out creation4 #b4 ,sicha heitawunina ,sicha heitawunina--,eyaheeye1 ,sicha heitawunina--,eyaheeye4 ,hesnanini--,yaheeye1 ,hesnanini--,yaheeye4 tnithawuchwahnnina--,eyaheeye1 tnithawuchwahnnina--,eyaheeye4 ,hesananini--,eyaheeye1 ,hesananini--,eyaheeye4 ,translation ,the sacred pipe tells me--,eyaheeye6 ,the sacred pipe tells me--,eyaheeye6 ,our father--,yaheeye6 ,our father--,yaheeye6 ,we shall surely be put again 7with our friends7--,eyaheeye6 ,we shall surely be put again 7with our friends7--,eyaheeye6 ,our father--,eyaheeye6 ,our father--,eyaheeye6 ,the sicha or flat pipe is the sacred tribal medicine of the ,arapaho4 ,according to the myth it was given to their ancestors at the beginning of the world after the ,turtle had brought the earth up from under the water4 ,it was delivered to them by the ,duck1 which was discovered swimming about on the top of the water after the emergence of the land4 ,at the same time they were given an ear of corn1 from which comes all the corn of the world4 ,the ,arapaho lost the art of agriculture when they came out upon the buffalo plains1 but the sacred pipe the ,turtle long since changed to stone1 and the first ear of corn1 also transformed to stone1 they have cherished to this day as their great medicine4 ,the pipe1 turtle1 and ear of corn are preserved among the northern ,arapaho in ,wyoming1 who claim to be the 8mother people0 of the tribe4 ,they are handed down in the keeping of a particular family from generation to generation1 the present priestly guardian being ,sehiwq1 8,weasel ,bear0 7from sea1 weasel1 and wq1 bear2 the name has also been rendered 8,gray ,bear10 from se1 gray1 and wq1 bear71 of the ,bsawunna division4 ,the three sacred things are preserved carefully wrapped in deerskins1 and are exposed only on rare occasions1 always within the sacred tipi and in the presence of but a small number of witnesses1 who take this opportunity to smoke the sacred pipe and pray for the things which they most desire4 ,the pipe itself is of stone1 and is described as apparently made in double1 one part being laid over the other like the bark of a tree1 the outer part of both bowl and stem being of the regular red pipestone1 while the inner part of both is of white stone4 ,the stem is only about #aj inches long1 while the bowl is large and heavy1 with the characteristic projection for resting the end upon the ground4 ,both bowl and stem are rounded1 but with a flange of perhaps an inch in width along each side of the stem and up along the bowl4 ,from this comes its name of sicha1 or 8flat pipe40 ,when exposed on such occasions1 the devotees sit around the fire in a circle1 when the bundle is opened upon the ground so that all may see the sacred objects4 ,the medicine keeper then lights the pipe and after taking one or two whiffs passes it to the one next him1 who takes a single whiff and passes it on to the next4 ,it thus goes sunwise 787 around the circle4 ,in taking the sicha the devotees do not grasp the stem1 as when smoking on other occasions1 but receive it upon the outstretched palm of the right hand1 smoke1 and pass it on around the circle4 ,the flanges along the side of the pipe allow it to rest flat upon the hand4 ,after all have smoked1 the priest recites the genesis myth of the origin of the land1 and the manner in which the pipe and the corn were given to their ancestors4 ,the corresponding myth of the ,cheyenne occupies 8four smokes0 7i4 e41 four consecutive nights7 in the delivery1 but ,i am unable to state whether or not this is the case with the ,arapaho4 ,so sacred is this tradition held that no one but the priest of the pipe dares to recite it1 for fear of divine punishment should the slightest error be made in the narration4 ,at the close of the recital the devotees send up their prayers for the blessings of which they stand most in need1 after which the priest again carefully wraps up the sacred objects in the skins4 ,before leaving the lodge the worshipers cover the bundle with their offerings of blankets or other valuables1 which are taken by the medicine keeper as his fee4 ,when encamped in the tribal circle1 the sacred pipe and its keeper occupied a large tipi1 reserved especially for this purpose1 which was set up within the circle and near its western line1 directly opposite the doorway on the east4 ,in the center of the circle1 between the doorway and the sacred tipi1 was erected the sweat-house of the ,chinachichinna or old men of the highest degree of the warrior order4 ,the taking down of the sacred tipi by the attendants of the pipe keeper was the signal for moving camp1 and no other tipi was allowed to be taken down before it4 ,when on the march1 the pipe keeper proceeded on foot--never on horse--carrying the sacred bundle upon his back and attended by a retinue of guards4 ,as a matter of course1 the sacred pipe was not carried by war parties or on other expeditions requiring celerity of movement4 ,of late years the rules have so far relaxed that its present guardian sometimes rides on horseback while carrying the pipe1 but even then he carries the bundle upon his own back instead of upon the saddle4 ,he never rides in a wagon with it4 ,since the tribe is permanently divided under the modern reservation system1 individuals or small parties of the southern ,arapaho frequently make the long journey by railroad and stage to the reservation in ,wyoming in order to see and pray over the sicha1 as it is impossible1 on account of the ceremonial regulations1 for the keeper to bring it down to them in the south4 ,so far as known1 only one white man1 ,mr ,j4 ,roberts1 formerly superintendent of the ,arapaho school in ,wyoming1 has ever seen the sacred pipe1 which was shown to him on one occasion by ,weasel ,bear as a special mark of gratitude in return for some kindness4 ,after having spent several months among the southern ,arapaho1 from whom ,i learned the songs of the pipe with much as to its sacred history1 ,i visited the messiah in ,nevada and then went to the northern ,arapaho in ,wyoming1 with great hope of seeing the sicha and hearing the tradition in full4 ,on the strength of my intimate acquaintance with their relatives in the south and with their great messiah in the west1 the chiefs and head-men were favorable to my purpose and encouraged me to hope1 but on going out to the camp in the mountains1 where nearly the whole tribe was then assembled cutting wood1 my hopes were dashed to the ground the first night by hearing the old priest1 ,weasel ,bear1 making the public announcement in a loud voice throughout the camp that a white man was among them to learn about their sacred things1 but that these belonged to the religion of the ,indian and a white man had no business to ask about them4 ,the chief and those who had been delegates to the messiah came in soon after to the tipi where ,i was stopping1 to express their deep regret1 but they were unable to change the resolution of ,weasel ,bear1 and none of themselves would venture to repeat the tradition4 #c4 ,ateb tiwunnu ,ateb tiwunnu1 nnisan1 ,ateb tiwunnu1 nnisan1 ,niathu1 ,niathu1 ,nibinu gaawatina1 ,nibinu gaawatina4 ,translation ,my children1 when at first ,i liked the whites1 ,my children1 when at first ,i liked the whites1 ,i gave them fruits1 ,i gave them fruits4 ,this song referring to the whites was composed by ,nawat or ,left ,hand1 chief of the southern ,arapaho1 and can hardly be considered dangerous or treasonable in character4 ,according to his statement1 in his trance vision of the other world the father showed him extensive orchards1 telling him that in the beginning all these things had been given to the whites1 but that hereafter they would be given to his children1 the ,indians4 ,niatha1 plural ,niathu1 the ,arapaho name for the whites1 signifies literally1 expert1 skillful1 or wise4 #d4 ,abnihi ,abnihi1 ,abnihi1 tichbinsn1 tichbinsn1 ,chichitan1 ,chichitan4 ,translation ,my partner1 my partner1 ,let us go out gambling1 ,let us go out gambling1 ,at chichitan1 at chichitan4 ,chichitan is a favorite game of contest with the boys1 in which the player1 while holding in his hands a bow and an arrow ready to shoot1 keeps in the hand which grasps the string a small wisp of grass bound with sinew4 ,he lets this drop and tries to shoot it with the arrow before it touches the ground4 ,the wisp is about the size of a man's finger4 ,the song came from the north1 and was suggested by a trance vision in which the dreamer saw his former boy friends playing this game in the spirit world4 #e4 ,a-nisnaahu chshinqahina ,a-nisnaahu1 ,a-nisnaahu1 chshinqahina1 chshinqahina1 ,ehihsinakwuhunt1 ,ehihsinakwuhunt4 ,translation ,my father1 my father1 ,while he was taking me around1 ,while he was taking me around1 ,he turned into a moose1 ,he turned into a moose4 ,this song relates the trance experience of ,waquisi or 8,ugly ,face ,woman40 ,in his vision of the spirit world he went into a large ,arapaho camp1 where he met his dead father1 who took him around to the various tipis to meet others of his departed friends4 ,while they were thus going about1 a change came o'er the spirit of his dream1 as so often happens in this fevered mental condition1 and instead of his father he found a moose standing by his side4 ,such transformations are frequently noted in the ,ghost-dance songs4 ,illustration3 ,pl4 ,,cxx ,,arapaho ,,bed #f4 ,eyehe6 ,wnayuuhu ,eyehe6 ,wnayuuhu-- ,eyehe6 ,wnayuuhu-- ,agan1 ,agan4 ,translation ,eyehe6 they are new-- ,eyehe6 they are new-- ,the bed coverings1 ,the bed coverings4 ,the composer of this song is a woman who1 in her trance1 was taken to a large camp where all the tipis were of clean new buffalo skins1 and the beds and interior furniture were all in the same condition4 ,illustration3 ,fig4 #hi--;,bed of the prairie tribes4 ,illustration3 ,fig4 #ij--,shinny stick and ball4 ,illustration3 ,fig4 #ia--,wakuna or head-feathers4 ,the bed of the prairie tribes is composed of slender willow rods1 peeled1 straightened with the teeth1 laid side by side and fastened together into a sort of mat by means of buckskin or rawhide strings passed through holes at the ends of the rods4 ,the bed is stretched upon a platform raised about a foot above the ground1 and one end of the mat is raised up in hammock fashion by means of a tripod and buckskin hanger4 ,the rods laid across the platform1 forming the bed proper1 are usually about #c or #d feet long 7the width of the bed71 while those forming the upright part suspended from the tripod are shorter as they approach the top1 where they are only about half that length4 ,the bed is bordered with buckskin binding fringed and beaded1 and the exposed rods are painted in bright colors4 ,the hanging portion is distinct from the part resting upon the platform1 and in some cases there is a hanger at each end of the bed4 ,over the platform portion are spread the buckskins and blankets1 which form a couch by day and a bed by night4 ,a pillow of buckskin1 stuffed with buffalo hair and elaborately ornamented with beads or porcupine quills1 is sometimes added4 ,the bed is placed close up under the tipi4 ,in the largest tipis there are usually three beds1 one being opposite the doorway and the others on each side1 the fire being built in a hole scooped out in the ground in the center of the lodge4 ,they are used as seats during waking hours1 while the ground1 with a rawhide spread upon it1 constitutes the only table at meal time 7plate ,,cxxi2 figure #hi74 ,in going to bed there is no undressing1 each person as he becomes sleepy simply stretching out and drawing a blanket over himself1 head and all1 while the other occupants of the tipi continue their talking1 singing1 or other business until they too lie down to pleasant dreams4 #g4 ,hishihi ,hishihi1 ,hishihi1 ,han tawn gaawha1 ,han tawn gaawha4 ,atanthinna1 ,atanthinna4 ,translation ,my partner6 ,my partner6 ,strike the ball hard-- ,strike the ball hard4 ,i want to win1 ,i want to win4 ,this song refers to the woman's game of gghawat or 8shinny10 played with curved sticks and a ball like a baseball1 called gaawha1 made of 7buffalo7 hair and covered with buckskin 7figure #ij74 ,two stakes are set up as goals at either end of the ground1 and the object of each party is to drive the ball through the goals of the other4 ,each inning is a game4 ,the song was composed by a woman1 who met her former girl comrade in the spirit world and played this game with her against an opposing party4 #h4 -naninibinsi wakuna ,nnisana1 ,nnisana1 -naninibinsi wakuna1 -naninibinsi wakuna4 ,nnisana1 ,nnisana4 ,translation ,my children1 my children1 ,the wind makes the head-feathers sing-- ,the wind makes the head-feathers sing4 ,my children1 my children4 ,by the wakuna or head-feathers 7figure #ia7 is meant the two crow feathers mounted on a short stick and worn on the head by the leaders of the dance1 as already described4 #i4 ,he6 ,nneth bishiqaw ,music ,he6 nneth bishiqaw1 ,he6 nneth bishiqaw1 ,nnisana1 ,nnisana1 ,ninahatdbnaq1 ,ninahatdbnaq4 ,translation ,he6 ,when ,i met him approaching-- ,he6 ,when ,i met him approaching-- ,my children1 my children-- ,i then saw the multitude plainly1 ,i then saw the multitude plainly4 ,this song was brought from the north to the southern ,arapaho by ,sitting ,bull4 ,it refers to the trance vision of a dancer1 who saw the messiah advancing at the head of all the spirit army4 ,it is an old favorite1 and is sung with vigor and animation4 #aj4 ,hnanawunnu nitawunana ,nnisana1 nnisana1 ,hnanawunnu nitawunana1 ,hnanawunnu nitawunana1 ,dichin ninitawathi1 ,dichin ninitawathi4 ,nithina hesnann1 ,nithina hesnann4 ,translation ,my children1 my children1 ,i take pity on those who have been taught1 ,i take pity on those who have been taught1 ,because they push on hard1 ,because they push on hard4 ,says our father1 ,says our father4 ,this is a message from the messiah to persevere in the dance4 ,in the expressive idiom of the prairie tribes1 as also in the sign language1 the term for persevering signifies to 8push hard40 #aa4 ,a-niqu wawannibtia ,a-niqu wawannibtia--,hinini6 ,a-niqu wawannibtia--,hinini6 ,hiniqaagayetusa1 ,hiniqaagayetusa1 ,hini ninitusa nibtia--,hinini6 ,hini ninitusa nibtia--,hinini6 ,translation ,father1 now ,i am singing it--,hinini6 ,father1 now ,i am singing it--,hinini6 ,that loudest song of all1 ,that loudest song of all-- ,that resounding song--,hinini6 ,that resounding song--,hinini6 ,this is another of the old favorites4 ,the rolling effect of the vocalic ,arapaho syllables renders it particularly sonorous when sung by a full chorus4 ,niqa or a-niqu1 8father10 is a term of reverential affection1 about equivalent to 8our father0 in the ,lord's prayer4 ,the ordinary word is hesnanin1 from nisna1 8my father40 #ab4 ,hayana-usiya ,hayana-usiya6 ,hayana-usiya6 ,biga tachawaguna1 ,biga tachawaguna4 ,translation ,how bright is the moonlight6 ,how bright is the moonlight6 ,tonight as ,i ride with my load of buffalo beef1 ,tonight as ,i ride with my load of buffalo beef4 ,the author of this song1 on meeting his friends in the spirit world1 found them preparing to go on a great buffalo hunt1 the prairies of the new earth being covered with the countless thousands of buffalo that have been swept from the plains since the advent of the white man4 ,they returned to camp at night1 under the full moonlight1 with their ponies loaded down with fresh beef4 ,there is something peculiarly touching in this dream of the old life--this ,indian heaven where-- 8,in meadows wet with moistening dews1 ,in garments for the chase arrayed1 ,the hunter still the deer pursues-- ,the hunter and the deer a shade40 #ac4 ,hati nibt--,eheeye ,hati nibt--,eheeye6 ,hati nibt--,eheeye6 ,nnibtawa1 ,nnibtawa1 ,heyyaaheye6 ,heyyaaheye6 ,translation ,the cottonwood song--,eheeye6 ,the cottonwood song--,eheeye6 ,i am singing it1 ,i am singing it1 ,heyyaaheye6 ,heyyaaheye6 ,the cottonwood 7,populus monilifera7 is the most characteristic tree of the plains and of the arid region between the ,rockies and the ,sierras4 ,it is a species of poplar and takes its name from the white downy blossom fronds1 resembling cotton1 which come out upon it in the spring4 ,the cottonwood and a species of stunted oak1 with the mesquite in the south1 are almost the only trees to be found upon the great plains extending from the ,saskatchewan southward into ,texas4 ,as it never grows out upon the open1 but always close along the borders of the few streams1 it is an unfailing indication of water either on or near the surface1 in a region well-nigh waterless4 ,between the bark and the wood there is a sweet milky juice of which the ,indians are very fond--as one who had been educated in the east said1 8,it is their ice cream0--and they frequently strip off the bark and scrape the trunk in order to procure it4 ,horses also are fond of this sweet juice1 and in seasons when the grass has been burned off or is otherwise scarce1 the ,indian ponies sometimes resort to the small twigs and bark of the cottonwood to sustain life4 ,in extreme cases their owners have sometimes been driven to the same shift4 ,in winter the camps of the prairie tribes are removed from the open prairie to the shelter of the cottonwood timber along the streams4 ,the tree is held almost sacred1 and the sun-dance lodge is usually or always constructed of cottonwood saplings4 #ad4 ,eyehe6 ,aniesana ,eyehe6 ,aniesana1 ,eyehe6 ,aniesana1 ,heeeeheyuheyu6 ,heeeeheyuheyu6 ,a-baha niesana1 ,a-baha niesana4 ,translation ,eyehe6 ,the young birds1 ,eyehe6 ,the young birds1 ,heeeeheyuheyu6 ,heeeeheyuheyu6 ,the young ,thunderbirds1 ,the young ,thunderbirds4 ,among the ,algonquian tribes of the east1 the ,sioux1 ,cheyenne1 ,arapaho1 ,kiowa1 ,comanche1 and prairie tribes generally1 as well as among those of the northwest coast and some parts of ,mexico1 thunder and lightning are produced by a great bird1 whose shadow is the thunder cloud1 whose flapping wings make the sound of thunder1 and whose flashing eyes rapidly opening or closing send forth the lightning4 ,among some tribes of the northwest this being is not a bird1 but a giant who puts on a dress of bird skin with head1 wings1 and all complete1 by means of which he flies through the air when in search of his prey4 ,the myth is not found among the ,iroquois or the ,cherokee1 or1 perhaps1 among the ,muskhogean tribes4 ,the ,thunderbird usually has his dwelling on some high mountain or rocky elevation of difficult access4 ,within the territory of the myth several places are thus designated as the ,thunder's ,nest4 ,thunder bay of ,lake ,huron1 in lower ,michigan1 derives its name in this way4 ,such a place1 known to the ,sioux as ,waqkia-oye1 8,the ,thunder's ,nest10 is within the old territory of the ,sisseton ,sioux in eastern ,south ,dakota in the neighborhood of ,big ,stone lake4 ,at another place1 near the summit of the ,coteau des ,prairies1 in eastern ,south ,dakota1 a number of large round bowlders are pointed out as the eggs of the ,thunderbird4 ,according to the ,comanche there is a place on upper ,red river where the ,thunderbird once alighted on the ground1 the spot being still identified by the fact that the grass remains burned off over a space having the outline of a large bird with outstretched wings4 ,the same people tell how a hunter once shot and wounded a large bird which fell to the ground4 ,being afraid to attack it alone on account of its size1 he returned to camp for help1 but on again approaching the spot the hunters heard the thunder rolling and saw flashes of lightning shooting out from the ravine where the bird lay wounded4 ,on coming nearer1 the lightning blinded them so that they could not see the bird1 and one flash struck and killed a hunter4 ,his frightened companions then fled back to camp1 for they knew it was the ,thunderbird4 ,illustration3 ,fig4 #ib--,the ,thunderbird4 ,with both ,cheyenne and ,arapaho the thunder 7baa7 is a large bird1 with a brood of smaller ones1 and carries in its talons a number of arrows with which it strikes the victim of lightning4 ,for this reason they call the eagle on our coins baa4 ,when it thunders1 they say baa nnithut1 8the thunder calls40 ,in ,indian pictography the ,thunderbird is figured with zigzag lines running out from its heart to represent the lightning4 ,a small figure of it 7represented in figure #ib71 cut from rawhide and ornamented with beads1 is frequently worn on the heads of the dancers4 #ae4 ,ahesnanini nyaqtihi ,ahesnanini nyaqtihi1 ,ahesnanini nyaqtihi1 ,hninihigahna1 ,hninihigahna1 ,hesnanin hni nahawa4 ,hesnanin hni nahawa4 ,translation ,our father1 the ,whirlwind1 ,our father1 the ,whirlwind-- ,by its aid ,i am running swiftly1 ,by its aid ,i am running swiftly1 ,by which means ,i saw our father1 ,by which means ,i saw our father4 ,the idea expressed in this song is that the dreamer 8rides the whirlwind0 in order sooner to meet the messiah and the spirit hosts4 ,father or grandfather are terms of reverence and affection1 applied to anything held sacred or awful4 #af4 ,ahesnanini nyaqti ,ahesnanini nyaqti1 ,ahesnanini nyaqti1 ,waw chninagunti huna1 ,waw chninagunti huna4 ,translation ,our father1 the ,whirlwind1 ,our father1 the ,whirlwind1 ,now wears the headdress of crow feathers1 ,now wears the headdress of crow feathers4 ,in this song the ,whirlwind1 personified1 wears on his head the two crow feathers1 by which the dancers are to be borne upward to the new spirit world4 #ag4 ,ninaniahuna ,ninaniahuna1 ,ninaniahuna ,bitaawu hnis1 ,bitaawu hnis1 ,hinthi nniwuhun1 ,hinthi nniwuhun4 ,translation ,i circle around-- ,i circle around ,the boundaries of the earth1 ,the boundaries of the earth-- ,wearing the long wing feathers as ,i fly1 ,wearing the long wing feathers as ,i fly4 ,this song probably refers to the ,thunderbird4 ,there is an energetic swing to the tune that makes it a favorite4 ,in ,indian belief the earth is a circular disk1 usually surrounded on all sides by water1 and the sky is a solid concave hemisphere coming down at the horizon to the level of the earth4 ,in ,cherokee and other ,indian myth the sky is continually lifting up and coming down again to the earth1 like the upper blade of the scissors4 ,the sun1 which lives upon the outside of this hemisphere1 comes through from the east in the morning while there is a momentary opening between the earth and the edge of the sky1 climbs along upon the underside of the sky from east to west1 and goes out at the western horizon in the evening1 to return during the night to its starting point in the east4 #ah4 ,hanahawunn bninina ,hanahawunn bninina1 ,hanahawunn bninina1 ,hinawn gananina1 ,hinawn gananina4 ,translation ,the ,hanahawunn gave to me1 ,the ,hanahawunn gave to me1 ,his paint--,he made me clean1 ,his paint--,he made me clean4 ,the author of this song met in the spirit world a man of the now extinct ,arapaho band of the ,hanahawunna1 who washed the face of the visitor and then painted him afresh with some of the old-time mineral paint of the ,indians4 ,in accord with the ,indian belief1 all the extinct and forgotten tribes have now their home in the world of shades4 #ai4 ,atebetana-iseti hesnanini ,atebetana-iseti hesnanini--,aheeye6 ,atebetana-iseti hesnanini--,aheeye6 ,nawaatn1 ,nawaatn1 ,danatinnawa1 ,nita-isa1 nita-isa1 ,heyaheee6 ,translation ,when first our father came--,aheeye6 ,when first our father came--,aheeye6 ,i prayed to him1 ,i prayed to him-- ,my relative1 my relative-- ,heyaheee6 ,this song was composed by ,paul ,boynton 7,bkuni1 8,red ,feather071 a ,carlisle student1 after having been in a trance4 ,his brother had died some time before1 and being told by the ,indians that he might be able to see and talk with him by joining the dance1 ,paul went to ,sitting ,bull1 the leader of the dance1 at the next gathering1 and asked him to help him to see his dead brother4 ,the result was that he was hypnotized by ,sitting ,bull1 fell to the ground in a trance1 and saw his brother4 ,while talking with him1 however1 he suddenly awoke1 much to his regret1 probably from some one of the dancers having touched against him as he lay upon the ground4 ,according to his statement1 the words were spoken by him in his sleep after coming from the dance and were overheard by some companions who questioned him about it in the morning1 when he told his experience and put the words into a song4 ,the 8father0 here referred to is ,sitting ,bull1 the great apostle of the ,arapaho ,ghost dance4 ,it was from ,paul's statement1 intelligently told in good ,english before ,i had yet seen the dance1 that ,i was first led to suspect that hypnotism was the secret of the trances4 #bj4 ,a-ninthhinanina nisana ,a-ninthhinanina nisana1 ,a-ninthhinanina nisana4 ,hech nahbina1 ,hech nahbina1 ,hewa-usa hthina1 ,hewa-usa hthina4 ,translation ,my father did not recognize me 7at first71 ,my father did not recognize me 7at first74 ,when again he saw me1 ,when again he saw me1 ,he said1 8,you are the offspring of a crow10 ,he said1 8,you are the offspring of a crow40 ,this song was composed by ,sitting ,bull1 the ,arapaho apostle of the dance1 and relates his own experience in the trance1 in which he met his father1 who had died years before4 ,the expression1 8,you are the child of a crow10 may refer to his own sacred character as an apostle1 the crow being regarded as the messenger from the spirit world4 #ba4 ,ni-athu-a-u ahaknithi ,iyehe6 annisan--,uhiyeyeheye6 ,iyehe6 annisan--,uhiyeyeheye6 ,iyehe6 hadawnhana--,eyeeyuheyu6 ,iyehe6 hadawnhana--,eyeeyuheyu6 ,niathu-a-u ahaknithi--,aheyuheyu6 ,translation ,iyehe6 my children--,uhiyeyeheye6 ,iyehe6 my children--,uhiyeyeheye6 ,iyehe6 we have rendered them desolate--,eyeeyuheyu6 ,iyehe6 we have rendered them desolate--,eyeeyuheyu6 ,the whites are crazy--,aheyuheyu6 ,in this song the father tells his children of the desolation1 in consequence of their folly and injustice1 that would come upon the whites when they will be left alone upon the old world1 while the ,indians will be taken up to the new earth to live in happiness forever4 #bb4 ,nahata bitaawu ,nnisan1 nnisan1 ,nahata bitaawu htnaawaa-uhu1 ,nahata bitaawu htnaawaa-uhu4 ,hthina hinisna-hu1 ,hthina hinisna-hu4 ,translation ,my children1 my children1 ,look6 the earth is about to move1 ,look6 the earth is about to move4 ,my father tells me so1 ,my father tells me so4 ,in this song the dreamer tells his friends1 on the authority of the messiah1 that the predicted spiritual new earth is about to start to come over and cover up this old world4 ,it was also taught1 as appears from the messiah's letter1 that at the moment of contact this world would tremble as in an earthquake4 #bc4 ,ahesnanini chiqahwa- ,ahesnanini1 ahesnanini1 chiqahwa-1 chiqahwa-1 ,ehihsnihint1 ,ehihsnihint4 ,translation ,my father1 my father-- ,i am looking at him1 ,i am looking at him4 ,he is beginning to turn into a bird1 ,he is beginning to turn into a bird4 ,in this1 as in the fifth ,arapaho song1 we have a transformation4 ,according to the story of the author1 his father is transformed into a bird even while he looks at him4 ,the song is sung in quick time to hasten the trance4 #bd4 ,hanakei ,hanakei1 hanakei1 ,dnasakutwa1 ,dnasakutwa1 ,hesnanin hni nahawa1 ,hesnanin hni nahawa4 ,translation ,the rock1 the rock1 ,i am standing upon it1 ,i am standing upon it4 ,by its means ,i saw our father1 ,by its means ,i saw our father4 ,this is one of the old songs now obsolete1 and its meaning is not clear4 ,it may mean simply that the author of it climbed a rock in order to be able to see farther1 but it is more likely that it contains some mythic reference4 #be4 ,wawanadandi ,nnisana1 nnisana1 ,wawanadandi4 ,wawanadandi1 ,nnisana1 nnisana4 ,translation ,my children1 my children1 ,i am about to hum1 ,i am about to hum4 ,my children1 my children4 ,illustration3 ,fig4 #ic--;,hummer and bull-roarer4 ,the author of this song saw her children in the other world playing with the htikutha1 or hummer4 ,on going home after awaking from her trance1 she made the toy and carried it with her to the next dance and twirled it in the air while singing the song4 ,the htikutha1 or hummer1 is used by the boys of the prairie tribes as our boys use the 8cut-water10 a circular tin disk1 suspended on two strings passed through holes in the middle1 and set in rapid revolution1 so as to produce a humming sound1 by alternately twisting the strings upon each other and allowing them to untwist again4 ,one of these which ,i examined consists of a bone from a buffalo hoof1 painted in different colors1 with four buckskin strings tied around the middle and running out on each side and fastened at each end to a small peg1 so as to be more firmly grasped by the fingers4 ,it was carried in the dance in #ahij by an old ,arapaho named ,tall ,bear1 who had had it in his possession for twenty years4 ,another specimen1 shown in figure #ic1 a1 now in possession of the ,national ,museum1 is similar in construction1 but with only one string on each side4 ,a kindred toy--it can hardly be considered a musical instrument--is that known among the whites as the 8bull-roarer40 ,it is found among most of the western tribes1 as well as among our own children and primitive peoples all over the world4 ,it is usually a simple flat piece of wood1 about #f inches long1 sometimes notched on the edges and fancifully painted1 attached to a sinew or buckskin string of convenient length4 ,it is held in one hand1 and when twirled rapidly in the air produces a sound not unlike the roaring of a bull or of distant thunder4 ,with most tribes it is simply a child's toy1 but among the ,hopi1 according to ,fewkes1 and the ,apache1 according to ,bourke1 it has a sacred use to assist the prayers of the medicine-man in bringing on the storm clouds and the rain4 #bf4 ,a-teb diintitanig ,a-teb diintitanig--,iyeheeye6 ,a-teb diintitanig--,iyeheeye6 ,niitegu bena nchihit--,iyeheeye6 ,bitaawuu--,iyaheeye6 ,niitegu bena nchihit--,iyeheeye6 ,bitaawuu--,iyaheeye6 ,detawunina nisana--,aheeye-heeye6 ,detawunina nisana--,aheeye-heeye6 ,translation ,at the beginning of human existence--,iyeheeye6 ,at the beginning of human existence--,iyeheeye6 ,it was the turtle who gave this grateful gift to me-- ,the earth--,iyeheeye6 ,it was the turtle who gave this grateful gift to me-- ,the earth--,iyeheeye6 7,thus7 my father told me--,aheeye-heeye6 7,thus7 my father told me--,aheeye-heeye6 ,in the mythology of many primitive nations1 from the ancient ,hindu to our own ,indian tribes1 the turtle or tortoise is the supporter of the earth1 the ,atlas on whose back rests the burden of the whole living universe4 ,a reason for this is found in the amphibious character of the turtle1 which renders it equally at home on land and in the water1 and in its peculiar shape1 which was held to be typical of the world1 the world itself being conceived as a huge turtle swimming in a limitless ocean1 the dome of the sky being its upper shell1 and the flat surface of the earth being the bony breastplate of the animal1 while inclosed between them was the living body1 the human1 animal1 and vegetal creation4 ,in ,hindu mythology1 when the gods are ready to destroy mankind1 the turtle will grow weary and sink under his load and then the waters will rise and a deluge will overwhelm the earth4 7,fiske47 ,the belief in the turtle as the upholder of the earth was common to all the ,algonquian tribes1 to which belong the ,arapaho and ,cheyenne1 and to the northern ,iroquoian tribes4 ,earthquakes were caused by his shifting his position from time to time4 ,in their pictographs the turtle was frequently the symbol of the earth1 and in their prayers it was sometimes addressed as mother4 ,the most honored clan was the ,turtle clan2 the most sacred spot in the ,algonquian territory was ,mackinaw1 the 8,island of the ,great ,turtle20 the favorite medicine bowl of their doctors is the shell of a turtle2 the turtle is pictured on the ghost shirts of the ,arapaho1 and farther south in ,oklahoma it is the recognized stock brand by which it is known that a horse or cow belongs to one of the historic ,delaware tribe4 #bg4 ,tahunanniahuna ,nnisana1 nnisana1 ,nnnina tahunanniahun1 ,tahunanniahuna1 ,nnisana1 nnisana1 ,nnnina tahtiniahun1 ,tahtiniahun4 ,translation ,my children1 my children1 ,it is ,i who make the thunder as ,i circle about-- ,the thunder as ,i circle about4 ,my children1 my children1 ,it is ,i who make the loud thunder as ,i circle about-- ,the loud thunder as ,i circle about4 ,this song evidently refers to the ,thunderbird4 ,it is one of the old favorites from the north1 and is sung to a sprightly tune in quick time4 ,it differs from the others in having only a part instead of all of the line repeated4 #bh4 ,aniqu nechawunani ,music ,aniqu nechawunani1 ,aniqu nechawunani2 ,awawa biqnakayena1 ,awawa biqnakayena2 ,iyahuh nibithiti1 ,iyahuh nibithiti4 ,translation ,father1 have pity on me1 ,father1 have pity on me2 ,i am crying for thirst1 ,i am crying for thirst2 ,all is gone--,i have nothing to eat1 ,all is gone--,i have nothing to eat4 ,this is the most pathetic of the ,ghost-dance songs4 ,it is sung to a plaintive tune1 sometimes with tears rolling down the cheeks of the dancers as the words would bring up thoughts of their present miserable and dependent condition4 ,it may be considered the ,indian paraphrase of the ,lord's prayer4 #bi4 ,a-ninihaniahuna ,a-ninihaniahuna1 ,a-ninihaniahuna1 ,yenis-itina kuniahuna1 ,yenis-itina kuniahuna1 ,hichbi--,heee6 ,hichbi--,heee6 ,translation ,i fly around yellow1 ,i fly around yellow1 ,i fly with the wild rose on my head1 ,i fly with the wild rose on my head1 ,on high--,heee6 ,on high--,heee6 ,the meaning of this song is not clear4 ,it may refer to the ,thunderbird or to the ,crow1 the sacred bird of the ,ghost dance4 ,the yenis or wild rose is much esteemed among the prairie tribes for its red seed berries1 which are pounded into a paste and dried for food4 ,it is frequently mentioned in the ghost songs1 and is sometimes pictured on the ghost shirts4 ,although rather insipid1 the berries possess nutritive qualities4 ,they are gathered in winter1 and are sometimes eaten raw1 but more generally are first boiled and strained to get rid of the seeds4 ,this dough-like substance is sometimes mixed with marrow from broken bones and pasted around sticks and thus roasted before the fire4 ,it is never packed away for future use4 ,the ,cherokee call the same plant by a name which means 8rabbit food10 on account of this animal's fondness for the berries4 #cj4 ,nihanatayecheti ,heyohoho6 ,heyohoho6 ,nihanatayecheti1 nanagaqantihi1 ,wawagathnhu1 ,wawagathnhu1 ,wawa nehawawnanahu1 ,wawa nehawawnanahu4 ,heyohoho6 ,heyohoho6 ,translation ,heyohoho6 ,heyohoho6 ,the yellow-hide1 the white-skin 7man74 ,i have now put him aside-- ,i have now put him aside-- ,i have no more sympathy with him1 ,i have no more sympathy with him4 ,heyohoho6 ,heyohoho6 ,this is another song about the whites1 who are spoken of as 8yellow hides0 or 8white skins40 ,the proper ,arapaho name for a white man is ,niatha1 8skillful40 ,a great many names are applied to the whites by the different ,indian tribes4 ,by the ,comanche1 ,shoshoni1 and ,paiute they are called ,taivo1 8easterners20 by the ,hopi1 of the same stock as the three tribes mentioned1 they are known as ,pahana1 8eastern water people20 by the ,kiowa they are called ,bedlpago1 8hairy mouths10 or ,taka-i1 8standing ears40 ,it is very doubtful if the 8pale face0 of romance ever existed in the ,indian mind4 #ca4 ,a-bthinahu ,a-bthinahu1 a-bthinahu1 ,hatnithiakutana1 ,hatnithiakutana1 ,ha-btnanihi1 ,ha-btnanihi4 ,hatnithiakutana1 ,hatnithiakutana4 ,translation ,the cedar tree1 the cedar tree1 ,we have it in the center1 ,we have it in the center ,when we dance1 ,when we dance4 ,we have it in the center1 ,we have it in the center4 ,the ,kiowa1 the ,sioux1 and perhaps some other tribes performed the ,ghost dance around a tree set up in the center of the circle4 ,with the ,kiowa this tree was a cedar1 and such was probably the case with the other tribes1 whenever a cedar could be obtained1 as it is always a sacred tree in ,indian belief and ceremonial4 ,the southern ,arapaho and ,cheyenne never had a tree in connection with the ,ghost dance1 so that this song could not have originated among them4 ,the cedar is held sacred for its evergreen foliage1 its fragrant smell1 its red heart wood1 and the durable character of its timber4 ,on account of its fine grain1 and enduring qualities the prairie tribes make their tipi poles of its wood1 which will not warp through heat or moisture4 ,their flageolets or flutes are also made of cedar1 and in the mescal and other ceremonies its dried and crumbled foliage is thrown upon the fire as incense4 ,in ,cherokee and ,yuchi myth the red color of the wood comes from the blood of a wizard who was killed and decapitated by a hero1 and whose head was hung in the top of several trees in succession1 but continued to live until1 by the advice of a medicine-man1 the people hung it in the topmost branches of a cedar tree1 where it finally died4 ,the blood of the severed head trickled down the trunk of the tree and thus the wood was stained4 #cb4 ,wawa nnannakuti ,nnisana1 nnisana1 ,wawa nnannakuti wakuhu1 ,wawa nnannakuti wakuhu4 ,hiyu nniib-i1 ,hiyu nniib-i4 ,ht-inakuni hthina nisnahu1 ,ht-inakuni hthina nisnahu4 ,translation ,my children1 my children1 ,now ,i am waving an eagle feather1 ,now ,i am waving an eagle feather4 ,here is a spotted feather for you1 ,here is a spotted feather for you4 ,you may have it1 said my father1 ,you may have it1 said my father4 ,while singing this song the author of it waved in his right hand an eagle feather prepared for wearing in the hair1 while he carried a spotted hawk feather in the other hand4 ,in his trance vision he had received such a spotted feather from the messiah4 #cc4 ,a-niqanaga ,a-niqanaga1 ,a-niqanaga1 ,hatniinadanna1 ,hatniinadanna4 ,translation ,there is a solitary bull1 ,there is a solitary bull-- ,i am going to use him to 8make medicine10 ,i am going to use him to 8make medicine40 ,from the buffalo they had food1 fuel1 dress1 shelter1 and domestic furniture1 shields for defense1 points for their arrows1 and strings for their bows4 ,as the old ,spanish chronicles of ,coronado put it3 8,to be short1 they make so many things of them as they have need of1 or as many as suffice them in the use of this life40 ,among ,indians the professions of medicine and religion are inseparable4 ,the doctor is always a priest1 and the priest is always a doctor4 ,hence1 to the whites in the ,indian country the ,indian priest-doctor has come to be known as the 8medicine-man10 and anything sacred1 mysterious1 or of wonderful power or efficacy in ,indian life or belief is designated as 8medicine10 this term being the nearest equivalent of the aboriginal expression in the various languages4 ,to 8make medicine0 is to perform some sacred ceremony1 from the curing of a sick child to the consecration of the sun-dance lodge4 ,among the prairie tribes the great annual tribal ceremony was commonly known as the 8medicine dance10 and the special guardian deity of every warrior was spoken of as his 8medicine40 ,the buffalo was to the nomad hunters of the plains what corn was to the more sedentary tribes of the east and south--the living1 visible symbol of their support and existence2 the greatest gift of a higher being to his children4 ,something of the buffalo entered into every important ceremony4 ,in the medicine dance--or sun dance1 as it is frequently called--the head and skin of a buffalo hung from the center pole of the lodge1 and in the fearful torture that accompanied this dance among some tribes1 the dancers dragged around the circle buffalo skulls tied to ropes which were fastened to skewers driven through holes cut in their bodies and limbs4 ,a buffalo skull is placed in front of the sacred sweat-lodge1 and on the battlefield of ,wounded ,knee ,i have seen buffalo skulls and plates of dried meat placed at the head of the graves4 ,the buffalo was the sign of the ,creator on earth as the sun was his glorious manifestation in the heavens4 ,the hair of the buffalo was an important element in the preparation of 8medicine10 whether for war1 hunting1 love1 or medicine proper1 and for such purpose the ,indian generally selected a tuft taken from the breast close under the shoulder of the animal4 ,when the ,kiowa1 ,comanche1 and ,apache delegates visited ,washington in the spring of #ahid1 they made an earnest and successful request for some buffalo hair from the animals in the ,zoological ,park1 together with some branches from the cedars in the grounds of the ,agricultural ,department1 to take home with them for use in their sacred ceremonies4 ,illustration3 ,,pl4 ,,cxxi ,,the ,,sweat-,,lodge--,,kiowa ,,camp ,,on ,,the ,,washita #cd4 ,a-nthibiwhan ,a-nthibiwhan1 ,a-nthibiwhan-- ,thiyan1 ,thiyan4 ,translation ,the place where crying begins1 ,the place where crying begins-- ,the thiya1 ,the thiya4 ,this song refers to the sweat-lodge already described in treating of the ,ghost dance among the ,sioux4 ,in preparing the sweat-lodge a small hole1 perhaps a foot deep1 is dug out in the center of the floor space1 to serve as a receptacle for the heated stones over which the water is poured to produce the steam4 ,the earth thus dug out is piled in a small hillock a few feet in front of the entrance to the sweat-lodge1 which always faces the east4 ,this small mound is called thiya in the ,arapaho language1 the same name being also applied to a memorial stone heap or to a stone monument4 ,it is always surmounted by a buffalo skull1 or in these days by the skull of a steer1 placed so as to face the doorway of the lodge4 ,the thiya is mentioned in several of the ,ghost-dance songs1 and usually1 as here1 in connection with crying or lamentation1 as though the sight of these things in the trance vision brings up sad recollections4 #ce4 ,thiya henaw ,thiya henaw-- ,thiya henaw1 ,nhibiwahuna1 ,nhibiwahuna4 ,translation ,when ,i see the thiya-- ,when ,i see the thiya1 ,then ,i begin to lament1 ,then ,i begin to lament4 ,this song refers to a trance vision in which the dreamer saw a sweat-lodge1 with the thiya1 or mound1 as described in the preceding song4 #cf4 ,a-huhu hagenistiti bahu ,a-huhu hagenistiti bahu1 ,hagenistiti bahu4 ,hnistiti1 ,hnistiti4 ,hinisan1 ,hinisan-- ,nea-iqahati1 ,nea-iqahati4 ,translation ,the crow is making a road1 ,he is making a road4 ,he has finished it1 ,he has finished it4 ,his children1 ,his children-- ,then he collected them1 ,then he collected them 7i4 e41 on the farther side74 ,the crow 7ho7 is the sacred bird of the ,ghost dance1 being revered as the messenger from the spirit world because its color is symbolic of death and the shadow land4 ,the raven1 which is practically a larger crow1 and which lives in the mountains1 but occasionally comes down into the plains1 is also held sacred and regarded as a bringer of omens by the prairie tribes1 as well as by the ,tlinkit and others of the northwest coast and by the ,cherokee in the east4 ,the crow is depicted on the shirts1 leggings1 and moccasins of the ,ghost dancers1 and its feathers are worn on their heads1 and whenever it is possible to kill one1 the skin is stuffed as in life and carried in the dance1 as shown in the picture of ,black ,coyote 7plate ,,cv74 ,at one time the dancers in ,left ,hand's camp had a crow which it was claimed had the power of speech and prophetic utterance1 and its hoarse inarticulate cries were interpreted as inspired messages from the spirit world4 ,unfortunately the bird did not thrive in confinement1 and soon took its departure for the land of spirits1 leaving the ,arapaho once more dependent on the guidance of the trance revelations4 ,the eagle1 the magpie1 and the sage-hen are also sacred in the ,ghost dance1 the first being held in veneration by ,indians1 as well as by other peoples throughout the world1 while the magpie and the sage-hen are revered for their connection with the country of the messiah and the mythology of his tribe4 ,the crow was probably held sacred by all the tribes of the ,algonquian race4 ,roger ,williams1 speaking of the ,new ,england tribes1 says that although the crows sometimes did damage to the corn1 yet hardly one ,indian in a hundred would kill one1 because it was their tradition that this bird had brought them their first grain and vegetables1 carrying a grain of corn in one ear and a bean in the other1 from the field of their great god ,cautantouwit in ,sowwaniu1 the southwest1 the happy spirit world where dwelt the gods and the souls of the great and good4 ,the souls of the wicked were not permitted to enter this elysium after death1 but were doomed to wander without rest or home4 7,williams1 ,key into the ,language of ,america1 #afdc47 ,in ,arapaho belief1 the spirit world is in the west1 not on the same level with this earth of ours1 but higher up1 and separated also from it by a body of water4 ,in their statement of the ,ghost-dance mythology referred to in this song1 the crow1 as the messenger and leader of the spirits who had gone before1 collected their armies on the other side and advanced at their head to the hither limit of the shadow land4 ,then1 looking over1 they saw far below them a sea1 and far out beyond it toward the east was the boundary of the earth1 where lived the friends they were marching to rejoin4 ,taking up a pebble in his beak1 the crow then dropped it into the water and it became a mountain towering up to the land of the dead4 ,down its rocky slope he brought his army until they halted at the edge of the water4 ,then1 taking some dust in his bill1 the crow flew out and dropped it into the water as he flew1 and it became a solid arm of land stretching from the spirit world to the earth4 ,he returned and flew out again1 this time with some blades of grass1 which he dropped upon the land thus made1 and at once it was covered with a green sod4 ,again he returned1 and again flew out1 this time with some twigs in his bill1 and dropping these also upon the new land1 at once it was covered with a forest of trees4 ,again he flew back to the base of the mountain1 and is now1 for the fourth time1 coming on at the head of all the countless spirit host which has already passed over the sea and is marshaling on the western boundary of the earth4 #cg4 ,bitaawu huhu ,bitaawu huhu1 ,bitaawu huhu-- ,nnagna-uati huhu1 ,nnagna-uati huhu-- ,aheneheni6 ,aheyenehene6 ,translation ,the earth--the crow1 ,the earth--the crow-- ,the crow brought it with him1 ,the crow brought it with him-- ,aheneheni6 ,aheyenehene6 ,the reference in this song is explained under the song immediately preceding4 #ch4 ,nininitubina huhu--,i ,nininitubina huhu1 ,nininitubina huhu4 ,nanathinani huhu1 ,nanathinani huhu4 ,ninitana1 ,ninitana4 ,translation ,the crow has called me1 ,the crow has called me4 ,when the crow came for me1 ,when the crow came for me1 ,i heard him1 ,i heard him4 ,the reference in this song is explained under number #cf4 ,the song is somewhat like the former closing song1 number #eb4 #ci4 ,nnannaatnina huhu--,i ,nnannaatnina huhu1 ,nnannaatnina huhu4 ,dachinathina huhu1 ,dachinathina huhu4 ,translation ,the crow is circling above me1 ,the crow is circling above me1 ,the crow having come for me1 ,the crow having come for me4 ,the author of this song1 in his trance vision1 saw circling above his head a crow1 the messenger from the spirit world1 to conduct him to his friends who had gone before4 ,the song is a favorite one1 and is sung with a quick forcible tune when the excitement begins to grow more intense1 in order to hasten the trances1 the idea conveyed to the dancers being that their spirit friends are close at hand4 #dj4 ,iyu hthbnawa nnisana--,eeye6 nnisana--,eeye6 ,iyu hthbnawa4 ,bitaawu--,eeye6 ,bitaawu--,eeye6 ,translation ,my children--,eeye6 ,my children--,eeye6 ,here it is1 ,i hand it to you4 ,the earth--,eeye6 ,the earth--,eeye6 ,in this song the father speaks to his children and gives them the new earth4 #da4 ,hanahi yagaahina ,hanahi yagaahina-- ,hanahi yagaahina-- ,sniyagunawa--,aheeye6 ,sniyagunawa--,aheeye6 ,nyu hninata ithaq1 ,nyu hninata ithaq4 ,translation ,little boy1 the coyote gun-- ,little boy1 the coyote gun-- ,i have uncovered it--,aheeye6 ,i have uncovered it--,aheeye6 ,there is the sheath lying there1 ,there is the sheath lying there4 ,this song was composed by ,nakash1 or 8,sage10 one of the northern ,arapaho delegates to the messiah4 ,it evidently refers to one of his trance experiences in the other world1 and has to do with an interesting feature in the sociology of the ,arapaho and other prairie tribes4 ,the gaahinna or gaahina1 8coyote men10 were an order of men of middle age who acted as pickets or lookouts for the camp4 ,when the band encamped in some convenient situation for hunting or other business1 it was the duty of these men1 usually four or six in a band1 to take their stations on the nearest hills to keep watch and give timely warning in case of the approach of an enemy4 ,it was an office of danger and responsibility1 but was held in corresponding respect4 ,when on duty1 the gaahinn wore a white buffalo robe and had his face painted with white clay and carried in his hand the yahagaahina or 8coyote gun10 a club decorated with feathers and other ornaments and usually covered with a sheath of bear gut 7ithaq74 ,he must be unmarried and remain so while in office1 finally choosing his own successor and delivering to him the 8coyote gun0 as a staff of authority4 ,they were never all off duty at the same time1 but at least half were always on guard1 one or more coming down at a time to the village to eat or sleep4 ,they built no shelter on the hills1 but slept there in their buffalo robes1 or sometimes came down in turn and slept in their own tipis4 ,they usually1 however1 preferred to sleep alone upon the hills in order to receive inspiration in dreams4 ,if attacked or surprised by the enemy1 they were expected to fight4 ,the watcher was sometimes called higaahina-t1 8the man with the coyote gun40 ,the corresponding officer among the ,cheyenne carried a bow and arrows instead of a club4 #db4 ,hesna nanahathahi ,hesna nanahathahi1 ,hesna nanahathahi4 ,niituqawigni1 ,niituqawigni4 ,translation ,the father showed me1 ,the father showed me4 ,where they were coming down1 ,where they were coming down4 ,in his trance vision the author of this song saw the spirit hosts descending from the upper shadow land to the earth1 along the mountain raised up by the crow1 as already described in song number #cf4 ,the song comes from the northern ,arapaho4 #dc4 ,nnisatquthi ,chnachichibiha ,nnisatquthi ,chnachichibiha1 ,nnisatquthi ,chnachichibiha-- ,ninahawana1 ,ninahawana4 ,nibinakunithi-- ,nibinakunithi-- -bnanahuu1 -bnanahuu4 ,nhibiwahunana1 ,nhibiwahunana4 ,translation ,the seven venerable ,chnachichibt priests1 ,the seven venerable ,chnachichibt priests-- ,we see them1 ,we see them4 ,they all wear it on their heads-- ,they all wear it on their heads-- ,the ,thunderbird1 ,the ,thunderbird4 ,then ,i wept1 ,then ,i wept4 ,in his trance vision the author of this song saw a large camp of ,arapaho1 and in the midst of the camp circle1 as in the old days1 were sitting the seven priests of the ,chnachichibt1 each wearing on his head the ,thunderbird headdress1 already described and figured under song number #ad4 ,this vision of the old life of the tribe brought up sorrowful memories and caused him to weep4 ,in the similar song next given the singer laments for the ,chnachichibt and the bqati gaming wheel4 ,the priests here referred to were seven in number1 and constituted the highest order of the military and social organization which existed among the ,blackfeet1 ,sioux1 ,cheyenne1 ,kiowa1 and probably all the prairie tribes excepting the ,comanche in the south1 among whom it seems to have been unknown4 ,the society1 so far as it has come under the notice of white men1 has commonly been designated by them as the 8,dog ,soldier0 society--a misapprehension of a name belonging probably to only one of the six or eight orders of the organization4 ,the corresponding ,blackfoot organization1 the ,ikunuhkatsi or 8,all ,comrades10 is described by ,grinnell in his 8,blackfoot ,lodge ,tales40 ,the ,kiowa organization will be noted later4 ,among the ,arapaho the organization was called ,bninna1 8,warriors10 and consisted of eight degrees or orders1 including nearly all the men of the tribe above the age of about seventeen4 ,those who were not enrolled in some one of the eight orders were held in but little respect1 and were not allowed to take part in public ceremonies or to accompany war expeditions4 ,each of the first six orders had its own peculiar dance1 and the members of the principal warrior orders had also their peculiar staff or badge of rank4 ,first and lowest in rank were the ,nuhinna or ,fox men1 consisting of young men up to the age of about #be years4 ,they had no special duties or privileges1 but had a dance called the ,nuhaw or fox dance4 ,next came the ,hthahuha or ,star men1 consisting of young warriors about #cj years of age4 ,their dance was called the ,hathah4 ,illustration3 ,fig4 #id--;,dog-soldier insignia--rattle and quirt4 ,the third order was that of the ,hichquthi or ,club men4 ,their dance was called ,hichqaw4 ,they were an important part of the warrior organization1 and were all men in the prime of life4 ,the four leaders carried wooden clubs1 bearing a general resemblance in shape to a gun1 notched along the edges and variously ornamented4 ,in an attack on the enemy it was the duty of these leaders to dash on ahead and strike the enemy with these clubs1 then to ride back again and take their places in the front of the charge4 ,it hardly need be said that the position of leader of the ,hichquthi was a dangerous honor1 but the honor was in proportion to the very danger1 and there were always candidates for a vacancy4 ,it was one of those offices where the holder sometimes died but never resigned4 ,the other members of the order carried sticks carved at one end in the rude semblance of a horse head and pointed at the other4 ,in desperate encounters they were expected to plant these sticks in the ground in line in front of the body of warriors and to fight beside them to the death unless a retreat should be ordered by the chief in command4 ,the fourth order was called ,bitahinna or ,spear men1 and their dance was called ,bitahaw4 ,this order came originally from the ,cheyenne4 ,their duties and peculiar insignia of office were about the same among all the tribes4 ,they performed police duty in camp1 when traveling1 and on the hunt1 and were expected to see that the orders of the chief were obeyed by the tribe4 ,for instance1 if any person violated the tribal code or failed to attend a general dance or council1 a party of ,bitahinna was sent to kill his dogs1 destroy his tipi1 or in extreme cases to shoot his ponies4 ,on hunting expeditions it was their business to keep the party together and see that no one killed a buffalo until the proper ceremonies had been performed and the order was given by the chief4 ,they were regarded as the representatives of the law and were never resisted in performing their duty or inflicting punishments4 ,in war they were desperate warriors1 equaling or surpassing even the ,hichquthi4 ,of the leaders of the order1 two carried a sort of shepherd's crook called nusa-ichatha1 having a lance point at its lower end2 two others carried lances wrapped around with otter skin2 four carried lances painted black2 one carried a club shaped like a baseball bat1 and one carried a rattle made of the scrotum of a buffalo and ornamented with its hair4 ,in battle1 if the enemy took shelter behind defenses1 it was this man's duty to lead the charge1 throw his rattle among the enemy1 and then follow it himself4 ,the fifth order was called ,ahaknna or ,crazy men4 ,they were men more than #ej years of age1 and were not expected to go to war1 but must have graduated from all the lower orders4 ,their duties were religious and ceremonial1 and their insignia consisted of a bow and a bundle of blunt arrows4 ,their dance was the ,ahakaw or crazy dance1 which well deserved the name4 ,it will be described in another place4 ,the sixth was the order of the ,hthhinna or ,dog men4 ,their dance was called ,hthwaw4 ,they had four principal leaders and two lesser leaders4 ,the four principal leaders were the generals and directors of the battle4 ,each carried a rattle and wore about his neck a buckskin strap 7two being yellow1 the other two black7 which hung down to his feet4 ,on approaching the enemy1 they were obliged to go forward1 shaking their rattles and chanting the war song1 until some other warriors of the party took the rattles out of their hands4 ,when forming for the attack1 they dismounted1 and1 driving their lances into the ground1 tied themselves to them by means of the straps1 thus anchoring themselves in front of the battle4 ,here they remained until1 if the battle seemed lost1 they themselves gave the order to retreat4 ,even then they waited until some of their own society released them by pulling the lances out of the ground and whipping them away from the place with a peculiar quirt carried only by the private members of this division4 ,no one was allowed to retreat without their permission1 on penalty of disgrace1 nor were they themselves allowed to retire until thus released4 ,should their followers forget to release them in the confusion of retreat1 they were expected to die at their posts4 ,they could not be released excepting by one of their own division1 and anyone else attempting to pull up the lances from the ground was resisted as an enemy4 ,when pursued on the retreat1 they must give up their horses to the women1 if necessary1 and either find other horses or turn and face the enemy alone on foot4 ,they seldom accompanied any but large war parties1 and1 although they did but little actual fighting1 their very presence inspired the warriors with desperate courage1 and the driving of their lances into the ground was always understood as the signal for an encounter to the death4 ,illustration3 ,,pl4 ,,cxxii ,,dog-,,soldier ,,insignia--,,lance ,,and ,,sash ,the seventh order was that of the ,nnahaw1 a word of which the meaning is now unknown4 ,this was a secret order4 ,they had no dance and their ceremonies were witnessed only by themselves4 ,they did not fight1 but accompanied the war parties1 and every night in secret performed ceremonies and prayers for their success4 ,the eighth and highest order was that of the ,chnachinna or ,water-pouring men1 the 8seven venerable priests0 to whom the song refers4 ,they were the high priests and instructors of all the other orders1 and were seven in number1 from among the oldest warriors of the tribe4 ,their name refers to their pouring the water over the heated stones in the sweat-house to produce steam4 ,they had no dance1 and were not expected to go to war1 although one of the seven was allowed to accompany the war party1 should he so elect4 ,their ceremonies were performed in a large sweat-lodge1 called chnachichibt1 which1 when the whole tribe was camped together1 occupied the center of the circle1 between the entrance and the lodge in which was kept the sacred medicine pipe4 ,unlike the ordinary sweat-lodge1 this one had no mound and buffalo skull in front of the entrance4 ,the warrior organization of the ,kiowa is called ,yphe1 8,soldiers10 and consisted of six orders1 each with its own dance1 songs1 and ceremonial dress4 #a4 ,polyup or ,tsyui1 8,rabbits40 ,these were boys and young men from #h to #ae years of age4 ,their dance1 in which they were drilled by certain old men1 has a peculiar step1 in imitation of the jumping movement of a rabbit2 #b4 daltoyui1 or ,tebiyui1 8,young ,mountain ,sheep10 literally 8,herders or ,corralers20 #c4 ,tsetnmo1 8,horse ,head-dress 787 people20 #d4 ,tokoko1 787 8,black-leg people20 #e4 ,t#8peko1 8,skunkberry 787 people20 #f4 ,kitseko1 8,principal ,dogs or ,real ,dogs40 ,these last were the highest warrior order1 and also the camp police1 combining the functions of the ,bitahinna and the ,hthbinna of the ,arapaho organization4 ,their two leaders carried an arrow-shape lance1 with which they anchored themselves in the front of the battle by means of buckskin straps brought over the shoulders4 ,the ,tokoko captains carried in a similar way a crook-shape lance1 called pabon1 similar to that of the ,bitahinna of the ,arapaho4 #dd4 ,nnisatqi ,chnchichibiha ,music ,nnisatqi ,chnchichibiha-- ,nnisatqi ,chnchichibiha-- ,bhibiwhn1 ,bhibiwhn4 ,bqti hnibiwhn1 ,bqti hnibiwhn4 ,translation ,the seven venerable ,chnachichibt priests-- ,the seven venerable ,chnachichibt priests-- ,for them ,i am weeping1 ,for them ,i am weeping4 ,for the gaming wheel ,i am weeping1 ,for the gaming wheel ,i am weeping4 ,the first reference in this song is explained under number #dc4 ,the bqati or gaming wheel will be described later4 #de4 ,nnannaatanina huhu--,,ii ,music ,nnannaatanina huhu1 ,nnannaatanina huhu4 ,dachibinina hthina1 ,dachibinina hthina4 ,translation ,the crow is circling above me1 ,the crow is circling above me4 ,he says he will give me a hawk feather1 ,he says he will give me a hawk feather4 ,this song is very similar to number #ci1 and requires no further explanation4 ,it is sung to the same quick time4 #df4 ,natnuya chbinh ,natnuya chbinh-- ,natnuya chbinh1 ,nachichaban1 ,nachichaban4 ,translation ,the pemmican that ,i am using-- ,the pemmican that ,i am using1 ,they are still making it1 ,they are still making it4 ,this song refers to the pemmican or preparation of dried and pounded meat1 which formerly formed a favorite food of the prairie tribes1 and which the author of the song evidently tasted as it was being prepared by the women in the spirit world4 7,see ,sioux song #g47 ,one must be an ,indian to know the thrill of joy that would come to the heart of the dancers when told that some dreamer had seen their former friends in the spirit world still making and feasting on pemmican4 ,during the first year or two of the excitement1 it several times occurred at ,ghost dances in the north and south1 among ,sioux as well as among ,arapaho and others1 that meat was exhibited and tasted as genuine buffalo beef or pemmican brought back from the spirit world by one of the dancers4 ,it is not necessary to explain how this deception was accomplished or made successful4 ,it is sufficient to know that it was done1 and that the dancers were then in a condition to believe anything4 #dg4 ,hnawa hnitaqunani ,hnawa hnitaqunani-- ,hnawa hnitaqunani-- ,ninn nn hnitaqunani1 ,ninn nn hnitaqunani4 ,translation ,i know1 in the pitfall-- ,i know1 in the pitfall-- ,it is tallow they use in the pitfall1 ,it is tallow they use in the pitfall4 ,this song refers to the vision of a northern ,arapaho1 who found one of his friends in the spirit world preparing a pitfall trap to catch eagles4 ,wherever found1 the eagle was regarded as sacred among the ,indian tribes both east and west1 and its feathers were highly prized for ornamental and 8medicine0 purposes1 and an elaborately detailed ritual of prayer and ceremony was the necessary accompaniment to its capture4 ,among all the tribes the chief purpose of this ritual was to obtain the help of the gods in inducing the eagle to approach the hunter1 and to turn aside the anger of the eagle spirits at the necessary sacrilege4 ,the feathers most valued were those of the tail and wings4 ,these were used to ornament lances and shields1 to wear upon the head1 and to decorate the magnificent war bonnets1 the finest of which have a pendant or trail of eagle-tail feathers reaching from the warrior's head to the ground when he stands erect4 ,the whistle used in the sun dance and other great ceremonies is made of a bone from the leg or wing of the eagle1 and the fans carried by the warriors on parade and used also to sprinkle the holy water in the mescal ceremony of the southern prairie tribes is commonly made of the entire tail or wing of that bird4 ,hawk feathers are sometimes used for these various purposes1 but are always considered far inferior to those of the eagle4 ,the smaller feathers are used upon arrows4 ,eagle feathers and ponies were formerly the standard of value and the medium of exchange among the prairie tribes1 as wampum was with those of the ,atlantic coast4 ,the standard varied according to place and season1 but in a general way from two to four eagles were rated as equal to a horse4 ,in these days the eagle-feather war bonnets and eagle-tail fans are the most valuable parts of an ,indian's outfit and the most difficult to purchase from him4 ,among the pueblo tribes eagles are sometimes taken from the nest when young and kept in cages and regularly stripped of their best feathers4 ,among the ,caddo1 ,cherokee1 and other tribes of the timbered country in the east they were shot with bow and arrow or with the gun1 but always according to certain ritual ceremonies4 ,among the prairie tribes along the whole extent of the plains they were never shot1 but must be captured alive in pitfalls and then strangled or crushed to death1 if possible without the shedding of blood4 ,a description of the ,arapaho method will answer with slight modifications for all the prairie tribes4 ,the hunter withdrew with his family away from the main camp to some rough hilly country where the eagles were abundant4 ,after some preliminary prayers he went alone to the top of the highest hill and there dug a pit large enough to sit or lie down in1 being careful to carry the earth taken out of the hole so far away from the place that it would not attract the notice of the eagle4 ,the pit was roofed over with a covering of light willow twigs1 above which were placed earth and grass to give it a natural appearance4 ,the bait was a piece of fresh meat1 or1 as appears from this song1 a piece of tallow stripped from the ribs of the buffalo4 ,this was tied to a rawhide string and laid upon the top of the pit1 while the rope was passed down through the roof into the cavity below4 ,a coyote skin1 stuffed and set up erect as in life1 was sometimes placed near the bait to add to the realistic effect4 ,having sat up all night1 singing the eagle songs and purifying himself for the ceremony1 the hunter started before daylight1 without eating any breakfast or drinking water1 and went up the hill to the pit1 which he entered1 and1 having again closed the opening1 he seated himself inside holding the end of the string in his hands1 to prevent a coyote or other animal from taking the bait1 and waiting for the eagles to come4 ,should other birds come1 he drove them away or paid no attention to them4 ,when at last the eagle came the other birds at once flew away4 ,the eagle swooped down1 alighting always at one side and then walking over upon the roof of the trap to get at the bait1 when the hunter1 putting up his hand through the framework1 seized the eagle by the legs1 pulled it down and quickly strangled it or broke its neck4 ,he then rearranged the bait and the roof and sat down to wait for another eagle4 ,he might be so lucky as to capture several during the day1 or so unfortunate as to take none at all4 ,at night1 but not before1 he repaired to his own tipi to eat1 drink1 and sleep1 and was at the pit again before daylight4 ,while in the pit he did not eat1 drink1 or sleep4 ,the eagle hunt1 if it may be so called1 lasted four days1 and must end then1 whatever might have been the good or bad fortune of the hunter4 ,at the expiration of four days he returned to his home with the dead bodies of the eagles thus caught4 ,a small lodge was set up outside his tipi and in this the eagles were hung up by the neck upon a pole laid across two forked sticks driven into the ground4 ,after some further prayers and purifications the feathers were stripped from the bodies as they hung4 ,the ,blackfoot method1 as described by ,grinnell1 in his ,blackfoot ,lodge ,tales1 was the same in all essentials as that of the ,arapaho4 ,he adds several details1 which were probably common to both tribes and to others1 but which my ,arapaho informants failed to mention4 ,while the hunter was away in the pit his wife or daughters at home must not use an awl for sewing or for other purposes1 as1 should they do so1 the eagle might scratch the hunter4 ,he took a human skull with him into the pit1 in order that he might be as invisible to the eagle as the spirit of the former owner of the skull4 ,he must not eat the berries of the wild rose during this period1 or the eagle would not attack the bait1 and he must put a morsel of pemmican into the mouth of the dead eagle in order to gain the good will of its fellows and induce them to come in and be caught4 ,the eagle-catching ceremony of the ,caddo1 ,cherokee1 and other eastern tribes will be noticed in treating of the ,caddo songs4 #dh4 ,bhinninat nitabna ,bhinninat nitabna1 ,bhinninat nitabna4 ,nnnina huhu1 ,nnnina huhu4 ,translation ,i hear everything1 ,i hear everything4 ,i am the crow1 ,i am the crow4 ,this is another song expressive of the omniscience of the crow1 which1 as their messenger from the spirit world1 hears and knows everything1 both on this earth and in the shadow land4 ,the tune is one of the prettiest of all the ghost songs4 #di4 ,a-bqati hnichbihinna ,a-bqati hnichbihinna1 ,a-bqati hnichbihinna4 ,a-watnani anithnna1 ,a-watnani anithnna4 ,translation ,with the bqati wheel ,i am gambling1 ,with the bqati wheel ,i am gambling4 ,with the black mark ,i win the game1 ,with the black mark ,i win the game4 ,this song is from the northern ,arapaho4 ,the author of it1 in his visit to the spirit world1 found his former friends playing the old game of the bqati wheel1 which was practically obsolete among the prairie tribes1 but which is being revived since the advent of the ,ghost dance4 ,as it was a favorite game with the men in the olden times1 a great many of the songs founded on these trance visions refer to it1 and the wheel and sticks are made by the dreamer and carried in the dance as they sing4 ,the game is played with a wheel 7bqati1 8large wheel07 and two pairs of throwing sticks 7qaqa-untha74 ,the ,cheyenne call the wheel koyo or kwiu1 and the sticks hooisiyonots4 ,it is a man's game1 and there are three players1 one rolling the wheel1 while the other two1 each armed with a pair of throwing sticks1 run after it and throw the sticks so as to cross the wheel in a certain position4 ,the two throwers are the contestants1 the one who rolls the wheel being merely an assistant4 ,like most ,indian games1 it is a means of gambling1 and high stakes are sometimes wagered on the result4 ,it is common to the ,arapaho1 ,cheyenne1 ,sioux1 and probably to all the northern prairie tribes1 but is not found among the ,kiowa or ,comanche in the south4 ,the wheel is about #ah inches in diameter1 and consists of a flexible young tree branch1 stripped of its bark and painted1 with the two ends fastened together with sinew or buckskin string4 ,at equal distances around the circumference of the wheel are cut four figures1 the two opposite each other constituting a pair1 but being distinguished by different colors1 usually blue or black and red1 and by lines or notches on the face4 ,these figures are designated simply by their colors4 ,figures of birds1 crescents1 etc41 are sometimes also cut or painted upon the wheel1 but have nothing to do with the game4 7,see plate ,,cxi47 ,the sticks are light rods1 about #cj inches long1 tied in pairs by a peculiar arrangement of buckskin strings1 and distinguished from one another by pieces of cloth of different colors fastened to the strings4 ,there is also a pile of tally sticks1 usually a hundred in number1 about the size of lead pencils and painted green1 for keeping count of the game4 ,the sticks are held near the center in a peculiar manner between the fingers of the closed hand4 ,when the wheel is rolled1 each player runs from the same side1 and endeavors to throw the sticks so as to strike the wheel in such a way that when it falls both sticks of his pair shall be either over or under a certain figure4 ,it requires dexterity to do this1 as the string has a tendency to strike the wheel in such a way as to make one stick fall under and the other over1 in which case the throw counts for nothing4 ,the players assign their own value to each figure1 the usual value being five points for one and ten for the other figure1 with double that number for a throw which crosses the two corresponding figures1 and one hundred tallies to the game4 ,the wheel-and-stick game1 in some form or another1 was almost universal among our ,indian tribes4 ,another game among the prairie tribes is played with a netted wheel and a single stick or arrow1 the effort being to send the arrow through the netting as nearly as possible to the center or bull's-eye4 ,this game is called anawatin-hati1 8playing wheel10 by the ,arapaho4 #ej4 ,anisakuana dchbihatitani ,anisakuana dchbihatitani bqatib1 ,anisakuana dchbihatitani bqatib4 ,niatibikuthahu bqatihi1 ,niatibikuthahu bqatihi4 ,dichbihtitani1 ,dichbihtitani4 ,translation ,i am watching where they are gambling with the bqati wheel1 ,i am watching where they are gambling with the bqati wheel4 ,they are rolling the bqati1 ,they are rolling the bqati4 ,while they gamble with it1 ,while they gamble with it4 ,in this song the dancer tells how he watched a group of his friends in the spirit world playing the game of the bqati1 as has been explained in the song last treated4 #ea4 ,nichia ithetihi ,nichi ithetihi1 ,nichi ithetihi1 ,chanahati int-- ,chanahati int-- ,gun baa-nibin thiaku-u1 ,gun baa-nibin thiaku-u4 ,translation 7,there7 is a good river1 7,there7 is a good river1 ,where there is no timber-- ,where there is no timber-- ,but thunder-berries are there1 ,but thunder-berries are there4 ,this song refers to a trance vision in which the dreamer found his people camped by a good1 i4 e41 perennial1 river1 fringed with abundant bushes or small trees of the baa-nibin or 8thunder-berry10 which appears to be the black haw1 being described as a sort of wild cherry1 in size between the chokecherry and the wild plum4 ,it was eaten raw1 or dried and boiled1 the seeds having first been taken out4 ,it is very scarce1 if found at all1 in the southern plains4 #eb4 ,nininitubina huhu 7former closing song7 ,music ,nininitubina huhu1 ,nininitubina huhu4 ,btahinani huhu1 ,btahinani huhu1 ,nhinni hthina1 ,nhinni hthina4 ,translation ,the crow has given me the signal1 ,the crow has given me the signal4 ,when the crow makes me dance1 ,when the crow makes me dance1 ,he tells me 7when7 to stop1 ,he tells me 7when7 to stop4 ,this was formerly the closing song of the dance1 but is now superseded as such by number #gc1 beginning ,ahuyu hthina4 ,it was also the last song sung when a small party gathered in the tipi at night for a private rehearsal1 and was therefore always held in reserve until the singers were about ready to separate4 ,the tune is one of the best4 ,the special office of the crow as the messenger from the spirit world and representative of the messiah has been already explained4 ,he is supposed to direct the dance and to give the signal for its close4 #ec4 ,anihya atanitnunawa ,anihya atanitnunawa1 ,anihya atanitnunawa1 ,hthina hesnann1 ,hthina hesnann1 ,dach-ihina hesnann1 ,dach-ihina hesnann--,ih6 ,ih6 ,translation ,i use the yellow 7paint71 ,i use the yellow 7paint71 ,says the father1 ,says the father1 ,in order to please me1 the father1 ,in order to please me1 the father--,ih6 ,ih6 ,the meaning of this song is somewhat obscure4 ,it seems to be a message from the messiah to the effect that he paints himself with yellow paint1 because it pleases him1 the inference being that it would please him to have his children do the same4 ,those who take part in the sun dance are usually painted yellow1 that being the color of the sun4 ,this song is peculiar in having at the end two sharp yelps1 in the style of the ordinary songs of the warrior dances4 #ed4 ,ninaniahutawa bitaawu ,a-nnisana1 a-nnisana1 ,ninaniahutawa bitaawu1 ,ninaniahutawa bitaawu1 ,a-tinichinina nnisana1 ,a-tinichinina nnisana1 ,hthina hesnann1 ,hthina hesnann4 ,translation ,my children1 my children1 ,i am flying about the earth1 ,i am flying about the earth4 ,i am a bird1 my children1 ,i am a bird1 my children1 ,says the father1 ,says the father4 ,in this song the messiah1 addressing his children1 is represented as a bird 7crow87 flying about the whole earth1 symbolic of his omniscience4 ,the song has one or two variants4 #ee4 ,initata-usna ,initata-usna1 ,initata-usna4 ,htinitubib huhu1 ,htinitubib huhu4 ,htinahawab huhu1 ,htinahawab huhu4 ,translation ,stand ready1 ,stand ready4 7,so that when7 the crow calls you1 7,so that when7 the crow calls you4 ,you will see him1 ,you will see him4 ,this song was composed by ,little ,raven1 one of the delegation of seven from the southern ,arapaho and ,cheyenne which visited the messiah in ,nevada in ,august1 #ahia4 ,it is a message to the believers to be ready for the near coming of the new earth4 ,the first line is sometimes sung ,initata-us-huna4 #ef4 ,wawthbi ,nnisana-1 nnisana-1 ,wawthbichchinnabnaguwa-uinagathi--,heey e6 ,hthina nenahu1 ,hthina nenahu4 ,translation ,my children1 my children1 ,i have given you magpie feathers again to wear on your heads--,heeye6 ,thus says our mother1 ,thus says our mother4 ,this song affords a good specimen of the possibilities of ,indian word building4 ,the second word might serve as a companion piece to ,mark ,twain's picture of a complete word in ,german4 ,it consists of seventeen syllables1 all so interwoven to complete the sense of the word sentence that no part can be separated from the rest without destroying the whole4 ,the verbal part proper indicates that 8,i have given you 7plural7 a headdress again40 ,the final syllables1 wa-ui-nagathi1 show that the headdress consists of the tail feathers 7wagathi7 of the magpie 7wa-u-i74 ,the syllable cha implies repetition or return of action1 this being probably not the first time that the messiah had given magpie feathers to his visitors4 ,the magpie 7,pica hudsonica or mittalii7 of the ,rocky mountains and ,sierra ,nevada and the intermediate region of ,nevada and ,utah is perhaps the most conspicuous bird in the ,paiute country4 ,it bears a general resemblance to a crow or blackbird1 being about the size of the latter1 and jet black1 with the exception of the breast1 which is white1 and a white spot on each wing4 ,in its tail are two long feathers with beautiful changeable metallic luster4 ,it is a home bird1 frequenting the neighborhood of the ,paiute camps in small flocks4 ,it is held sacred among the ,paiute1 by whom the long tail feathers are as highly prized for decorative purposes as eagle feathers are among the tribes of the plains4 ,the standard price for such feathers in #ahia was #be cents a pair4 ,the delegates who crossed the mountains to visit the messiah brought back with them quantities of these feathers1 which thenceforth filled an important place in the ceremonial of the ,ghost dance4 ,in fact they were so eagerly sought after that the traders undertook to meet the demand1 at first by importing genuine magpie feathers from the mountains1 but later by fraudulently substituting selected crow feathers from the east at the same price4 ,the song is also peculiar in referring to the messiah as 8my mother0 7nena7 instead of 8our father0 7hesnanin71 as usual4 #eg4 ,aniqa htabinuhunina ,aniqa htabinuhunina1 ,aniqa htabinuhunina4 ,hatnawunnina hesnann1 ,hatnawunnina hesnann4 ,hatniniahuhina hesnann1 ,hatniniahuhina hesnann4 ,translation ,my father1 ,i am poor1 ,my father1 ,i am poor4 ,our father is about to take pity on me1 ,our father is about to take pity on me4 ,our father is about to make me fly around4 ,our father is about to make me fly around4 ,this song refers to the present impoverished condition of the ,indians1 and to their hope that he is now about to take pity on them and remove them from this dying world to the new earth above2 the feathers worn on their heads in the dance being expected to act as wings1 as already explained1 to enable them to fly to the upper regions4 #eh4 ,nnisataquthi huna ,nnisataquthi huna--,hi hinini6 ,nnisataquthi huna--,hi hinini6 ,hibithinina gasitu--,hi hinini6 ,hibithinina gasitu--,hi hinini6 ,translation ,the seven crows--,hi hinini6 ,the seven crows--,hi hinini6 ,they are flying about the carrion--,hi hinini6 ,they are flying about the carrion--,hi hinini6 ,in this song the dreamer tells of his trance visit to the spirit world1 where he found his friends busily engaged cutting up the meat after a successful buffalo hunt1 while the crows were hovering about the carrion4 ,four and seven are the constant sacred numbers of the ,ghost dance1 as of ,indian ritual and story generally4 #ei4 ,ahun hesnann ,ahun hesnann-- ,ahun hesnann-- ,nitabtani btahinani1 ,nitabtani btahinani1 ,hak hsabinina hesnann1 ,hak hsabinina hesnann4 ,translation ,there is our father-- ,there is our father-- ,we are dancing as he wishes 7makes7 us to dance1 ,we are dancing as he wishes 7makes7 us to dance1 ,because our father has so commanded us1 ,because our father has so commanded us4 ,the literal meaning of the last line is 8because our father has given it to us10 the prairie idiom for directing or commanding being to 8give a road0 or to 8make a road0 for the one thus commanded4 ,to disobey is to 8break the road0 and to depart from the former custom is to 8make a new road40 ,the idea is expressed in the same way both in the various spoken languages and in the sign language4 #fj4 ,gaawahu ,gaawahu1 gaawahu1 ,nihiin gushin1 ,nihiin gushin4 ,atanthinna1 ,atanthinna4 ,translation ,the ball1 the ball-- ,you must throw it swiftly1 ,you must throw it swiftly4 ,i want to win1 ,i want to win4 ,the author of this song was a woman who in her trance vision saw her girl friends in the other world playing the ball game1 as described in song number #g4 ,in this case1 however1 her partner is urged to throw the ball1 instead of to strike it4 #fa4 ,ahu nihigahu ,ahu nihigahu1 ,ahu nihigahu4 ,hataninitanina1 ,hataninitanina4 ,translation ,the ,crow is running1 ,the ,crow is running4 ,he will hear me4 ,he will hear me4 ,this song implies that the ,crow 7messiah7 is quick to hear the prayer of the dancer and comes swiftly to listen to his petition4 #fb4 ,yath-yna tana-uqahena ,nesna--,heeye6 ,nesna--,heeye6 ,yath-yna tana-uqahena--,heeye6 ,yath-yna tana-uqahena--,heeye6 ,tabinina hitichani--,heeye6 ,tabinina hitichani--,heeye6 ,bitaawu tathiakutawa--,heeye6 ,bitaawu tathiakutawa--,heeye6 ,translation ,my father--,heeye6 ,my father--,heeye6 ,he put me in five places--,heeye6 ,he put me in five places--,heeye6 ,i stood upon the earth--,heeye6 ,i stood upon the earth--,heeye6 ,the author of this song tells how in his trance he went up to the other world1 where he stood upon the new earth and saw the messiah1 who took him around to five different places and gave him a pipe4 ,the number five may here have some deeper mythic meaning besides that indicated in the bare narrative4 #fc4 ,ninaqawa chibti ,ninaqawa chibti1 ,ninaqawa chibti4 ,ha-inat beyi thiyana1 ,ha-inat beyi thiyana4 ,translation ,i am going around the sweat-house1 ,i am going around the sweat-house4 ,the shell lies upon the mound1 ,the shell lies upon the mound4 ,the maker of this song saw in his vision a sweat-house with a white shell lying upon the mound in front1 where a buffalo skull is usually placed4 ,the song evidently refers to some interesting religious ceremony1 but was heard only once1 and from a young man who could give no fuller explanation4 ,i have never seen a shell used in this connection4 ,it may be1 as suggested by ,reverend ,h4 ,r4 ,voth1 that the word shell is really a figurative expression for skull4 ,in the old days the whole buffalo head was used1 instead of the mere skull4 #fd4 ,hisehi1 hisehi ,hisehi1 hisehi1 ,htinebkuthana1 ,htinebkuthana1 ,htita-usetana1 ,htita-usetana4 ,translation ,my comrade1 my comrade1 ,let us play the awl game1 ,let us play the awl game1 ,let us play the dice game1 ,let us play the dice game4 ,the woman who composed this song tells how1 on waking up in the spirit world1 she met there a party of her former girl companions and sat down with them to play the two games universally popular with the women of all the prairie tribes4 ,illustration3 ,fig4 #ie--;,diagram of awl game4 ,the first is called nbkuthana by the ,arapaho and tso or 8awl game0 7from tso1 an awl7 by the ,kiowa1 on account of an awl1 the ,indian woman's substitute for a needle1 being used to keep record of the score4 ,the game is becoming obsolete in the north1 but is the everyday summer amusement of the women among the ,kiowa1 ,comanche1 and ,apache in the southern plains4 ,it is very amusing on account of the unforeseen 8rivers0 and 8whips0 that are constantly turning up to disappoint the expectant winner1 and a party of women will frequently sit around the blanket for half a day at a time1 with a constant ripple of laughter and good-humored jokes as they follow the chances of the play4 ,it would make a very pretty picnic game1 or could readily be adapted to the parlor of civilization4 ,the players sit upon the ground around a blanket marked in charcoal with lines and dots1 and quadrants in the corners1 as shown in figure #ie4 ,in the center is a stone upon which the sticks are thrown4 ,each dot1 excepting those between the parallels1 counts a point1 making twenty-four points for dots4 ,each of the parallel lines1 and each end of the curved lines in the corners1 also counts a point1 making sixteen points for the lines or forty points in all4 ,the players start from the bottom1 opposing players moving in opposite directions1 and with each throw of the sticks the thrower moves her awl forward and sticks it into the blanket at the dot or line to which her throw carries her4 ,the parallels on each of the four sides are called 8rivers10 and the dots within these parallels do not count in the game4 ,the rivers at the top and bottom are 8dangerous0 and can not be crossed1 and when the player is so unlucky as to score a throw which brings her upon the edge of the river 7i4 e41 upon the first line of either of these pairs of parallels71 she 8falls into the river0 and must lose all she has hitherto gained1 and begin again at the start4 ,in the same way1 when a player moving around in one direction makes a throw which brings her awl to the place occupied by the awl of her opponent coming around from the other side1 the said opponent is 8whipped back0 to the starting point and must begin all over again4 ,thus there is a constant succession of unforeseen accidents which furnish endless amusement to the players4 ,illustration3 ,fig4 #if--,sticks used in awl game4 ,illustration3 ,fig4 #ig--,trump sticks used in awl game4 ,the game is played with four sticks1 each from #f to #aj inches long1 flat on one side and round on the other 7figure #if74 ,one of these is the trump stick and is marked in a distinctive manner in the center on both sides1 and is also distinguished by having a green line along the flat side 7figure #ig71 while the others have each a red line4 ,the ,kiowa call this trump stick sahe1 8green10 on account of the green stripe1 while the others are called guadal1 8red40 ,there are also a number of small green sticks1 about the size of lead pencils1 for keeping tally4 ,each player in turn takes up the four sticks together in her hand and throws them down on end upon the stone in the center4 ,the number of points depends on the number of flat or round sides which turn up4 ,a lucky throw with the green or trump stick generally gives the thrower another trial in addition4 ,the formula is3 ,one flat side up counts #a ,one flat side 7if sahe7 counts #a and another throw4 ,two flat sides up1 with or without sahe1 count #b ,three flat sides up count #c ,three flat sides up1 including sahe1 count #c and another throw4 ,all four flat sides up count #f and another throw4 ,all four round sides up count #aj and another throw4 ,illustration3 ,fig4 #ih--;,baskets used in dice game4 ,only the flat sides count except when all the sticks turn round side up4 ,this is the best throw of all1 as it counts ten points and another throw4 ,on completing one round of forty points the player takes one of the small green tally sticks from the pile and she who first gets the number of tally sticks previously agreed on wins the game4 ,two1 four1 or any even number of persons may play the game1 half on each side4 ,when two or more play on a side1 all the partners move up the same number of points at each throw1 but only the lucky thrower gets a second trial in case of a trump throw4 ,the other woman's game mentioned1 the dice game1 is called ta-ustatina 7literally1 8striking10 or 8throwing against0 something7 by the ,arapaho1 and monshimnh by the ,cheyenne1 the same name being now given to the modern card games4 ,it was practically universal among all the tribes east and west1 and under the name of 8hub-bub0 is described by a ,new ,england writer as far back as #afcd1 almost precisely as it exists today among the prairie tribes4 ,the only difference seems to have been that in the east it was played also by the men1 and to the accompaniment of a song such as is used in the hand games of the western tribes4 ,illustration3 ,fig4 #ii--;,dice used in dice game4 ,the requisites are a small wicker bowl or basket 7hatchina71 five dice made of bone or of plum stones1 and a pile of tally sticks such as are used in the awl game4 ,the bowl is #f or #h inches in diameter and about #b inches deep1 and is woven in basket fashion of the tough fibers of the yucca 7figure #ih74 ,the dice may be round1 elliptical1 or diamond-shape and are variously marked on one side with lines and figures1 the turtle being a favorite design among the ,arapaho 7figure #ii74 ,two of the five must be alike in shape and marking4 ,the other three are marked with another design and may also be of another shape4 ,any number of women or girls may play1 each throwing in turn1 and sometimes one set of partners playing against another4 ,the players toss up the dice from the basket1 letting them drop again into it1 and score points according to the way the dice turn up in the basket4 ,the first throw by each player is made from the hand instead of from the basket4 ,one hundred points usually count a game1 and stakes are wagered on the result as in almost every other ,indian contest of skill or chance4 ,for the purpose of explanation1 we shall designate two of the five as 8rounds0 and the other three as 8diamonds10 it being understood that only the marked side counts in the game1 excepting when the throw happens to turn up the three diamonds blank while the other two show the marked side1 or1 as sometimes happens1 when all five dice turn up blank4 ,in every case all of one kind at least must turn up to score a point4 ,a successful throw entitles the player to another throw1 while a failure obliges her to pass the basket to some one else4 ,the formula is3 #a only of either kind #j #b rounds #c #c diamonds 7both rounds with blank side up7 #c #c diamonds blank 7both rounds with marked side up7 #c #d marked sides up #a #e 7all7 blank sides up #a #e 7all7 marked sides up #h ,a game similar in principle1 but played with six dice instead of five1 is also played by the ,arapaho women1 as well as by those of the ,comanche and probably also of other tribes4 #fe4 ,natuwanisa ,nnisana1 nnisana1 ,natuwanisa1 natuwanisa-- ,hnthnti1 ,hnthnti4 ,translation ,my children1 my children1 ,my top1 my top-- ,it will win the game1 ,it will win the game4 ,the man who made this song when he entered the spirit world in his vision met there one of his boy friends who had died long years before1 and once more spun tops with him as in childhood4 ,tops are used by all ,indian boys1 and are made of wood or bone4 ,they are not thrown or spun with a string1 but are kept in motion by whipping with a small quirt or whip of buckskin4 ,in winter they are spun upon the ice4 ,the younger children make tops to twirl with the fingers by running a stick through a small seed berry4 #ff4 ,henaganawanen ,henaganawanen nawunanin bigushishi ,hesnanini--,aheeye6 ,henaganawanen nawunanin bigushishi ,hesnanini--,aheeye6 ,nithina hesnanini--,aheeye6 ,nithina hesnanini--,aheeye6 ,translation ,when we dance until daylight our father1 the ,moon1 takes pity on us--,aheeye6 ,when we dance until daylight our father1 the ,moon1 takes pity on us--,aheeye6 ,the father says so--,aheeye6 ,the father says so--,aheeye6 ,with the ,arapaho1 as with many other tribes1 the moon is masculine1 and the sun is feminine4 ,in mythology the two are brother and sister4 ,there are various myths to account for the spots on the moon's surface1 some discerning in them a large frog1 while to others they bear a likeness to a kettle hung over the fire4 ,the ,arapaho name for the moon1 bigushish1 means literally 8night sun10 the sun itself being called hishinishish1 8day sun40 ,a similar nomenclature exists among most other tribes4 #fg4 ,ninninatinakunina nagaqu ,music ,annisana1 annisana1 ,ninninatinakunina nagaqu1 ,ninninatinakunina nagaqu2 ,tinahathihu nnisana1 ,tinahathihu nnisana1 ,hthina ,hesnann1 ,hthina ,hesnann4 ,translation ,my children1 my children1 ,it is ,i who wear the morning star on my head4 ,it is ,i who wear the morning star on my head2 ,i show it to my children1 ,i show it to my children1 ,says the father1 ,says the father4 ,this beautiful song originated among the northern ,arapaho1 and is a favorite north and south4 ,in it the messiah is supposed to be addressing his children4 ,there is a rhythmic swing to the vocalic syllables that makes the tune particularly pleasing1 and the imagery of thought expressed is poetry itself4 ,the same idea occurs in ,european ballad and legend1 and has a parallel in the angel of the evangelist1 8clothed with a cloud1 and a rainbow upon his head40 #fh4 ,a-nena tabinina ,a-nena tabinina ntqtawahu1 ,a-nena tabinina ntqtawahu4 niinahugahunahu1 niinahugahunahu4 ,tahunahathihina nnisana1 ,tahunahathihina nnisana4 ,translation ,my mother gave me my tqtawa stick1 ,my mother gave me my tqtawa stick4 ,i fly around with it1 ,i fly around with it1 ,to make me see my children1 ,to make me see my children4 ,this song was composed by a woman of the southern ,arapaho4 ,the reference is not entirely clear1 but it is probable that in her trance vision she saw her children in the other world playing the game mentioned1 and that afterward she made the game sticks and carried them in the dance1 hoping by this means to obtain another vision of the spirit world1 where she could again talk with her children who had gone before her to the shadow land4 ,in one ,ghost dance seven different women carried these game sticks4 ,the btiqtba 7abbreviated tiqtp7 game of the ,arapaho and other prairie tribes somewhat resembles the ,iroquois game of the 8snow snake10 and is played by children or grown persons of both sexes4 ,it is a very simple game1 the contestants merely throwing or sliding the sticks along the ground to see who can send them farthest4 ,two persons or two parties play against each other1 boys sometimes playing against girls or men against women4 ,it is1 however1 more especially a girl's game4 ,the game sticks 7btqtawa7 are slender willow rods about #d feet long1 peeled and painted and tipped with a point of buffalo horn to enable them to slide more easily along the ground4 ,in throwing1 the player holds the stick at the upper end with the thumb and fingers1 and1 swinging it like a pendulum1 throws it out with a sweeping motion4 ,young men throw arrows about in the same way1 and small boys sometimes throw ordinary reeds or weed stalks4 ,among the ,omaha1 according to ,dorsey1 bows1 unstrung1 are made to slide along the ground or ice in the same manner4 #fi4 ,yhhih ,yhhih1 ,yhhih1 ,hnnhigutha-u gaqa-huhu1 ,hnnhigutha-u gaqa-huhu4 ,translation ,yhhih1 ,yhhih1 ,i throw the 8button10 ,i throw the 8button40 ,in his trance vision the author of this song entered a tipi and found it filled with a circle of his old friends playing the gaqutit1 or 8hunt the button0 game4 ,this is a favorite winter game with the prairie tribes1 and was probably more or less general throughout the country4 ,it is played both by men and women1 but never by the two sexes together4 ,it is the regular game in the long winter nights after the scattered families have abandoned their exposed summer positions on the open prairie1 and moved down near one another in the shelter of the timber along the streams4 ,when hundreds of ,indians are thus camped together1 the sound of the drum1 the rattle1 and the gaming song resound nightly through the air4 ,to the stranger there is a fascination about such a camp at night1 with the conical tipis scattered about under the trees1 the firelight from within shining through the white canvas and distinctly outlining upon the cloth the figures of the occupants making merry inside with jest and story1 while from half a dozen different directions comes the measured tap of the ,indian drum or the weird chorus of the gaming songs4 ,frequently there will be a party of twenty to thirty men gaming in one tipi1 and singing so that their voices can be heard far out from the camp1 while from another tipi a few rods away comes a shrill chorus from a group of women engaged in another game of the same kind4 ,the players sit in a circle around the tipi fire1 those on one side of the fire playing against those on the other4 ,the only requisites are the 8button0 or gaqa1 usually a small bit of wood1 around which is tied a piece of string or otter skin1 with a pile of tally sticks1 as has been already described4 ,each party has a 8button10 that of one side being painted black1 the other being red4 ,the leader of one party takes the button and endeavors to move it from one hand to the other1 or to pass it on to a partner1 while those of the opposing side keep a sharp lookout1 and try to guess in which hand it is4 ,those having the button try to deceive their opponents as to its whereabouts by putting one hand over the other1 by folding their arms1 and by putting their hands behind them1 so as to pass the gaqa1 on to a partner1 all the while keeping time to the rhythm of a gaming chorus sung by the whole party at the top of their voices4 ,the song is very peculiar1 and well-nigh indescribable4 ,it is usually1 but not always or entirely1 unmeaning1 and jumps1 halts1 and staggers in a most surprising fashion1 but always in perfect time with the movements of the hands and arms of the singers4 ,the greatest of good-natured excitement prevails1 and every few minutes some more excitable player claps his hands over his mouth or beats the ground with his flat palms1 and gives out a regular war-whoop4 ,all this time the opposing players are watching the hands of the other1 or looking straight into their faces to observe every telltale movement of their features1 and when one thinks he has discovered in which hand the button is1 he throws out his thumb toward that hand with a loud 8that60 ,should he guess aright1 his side scores a certain number of tallies1 and in turn takes the button and begins another song4 ,should the guess be wrong1 the losing side must give up an equivalent number of tally sticks4 ,so the play goes on until the small hours of the night4 ,it is always a gambling game1 and the stakes are sometimes very large4 ,the first line of the song here given is an imitation of one of these gambling songs4 ,among the prairie tribes each song has one or perhaps two words with meaning bearing on the game1 the rest of the song being a succession of unmeaning syllables4 ,among some other tribes1 particularly among the ,navaho1 as described by ,dr ,washington ,matthews1 the songs have meaning1 being prayers to different animal or elemental gods to assist the player4 ,as specimens of another variety of gambling songs1 we give here two heard among the ,paiute of ,nevada when visiting the messiah in the winter of #ahia-ib4 ,they have pretty tunes1 very distinct from those of the prairie tribes1 and were borrowed by the ,paiute from the ,mohave1 in whose language they may have a meaning1 although unintelligible to the ,paiute4 ,paiute gambling song ,music #a4 ,yoho mahoyo owana1 ,haym haym kniyow4 7,repeat47 #b4 ,hotsnini tsai-owiani1 ,ihaha tsimanimina ha tsimanimina4 7,repeat47 #gj4 ,niqa-huhu ,niqa-huhu1 niqa-huhu1 ,huwsna1 huwsna-- ,gaqa-huhu1 gaqa-huhu4 ,translation ,my father1 my father1 ,i go straight to it1 ,i go straight to it-- ,the gaqa1 the gaqa4 ,this song also refers to the game of gaqutit1 just described4 ,the gaqa is the 8button40 #ga4 ,ahunawuhu ,ahunawuhu-u-u1 ahunawuhu-u-u1 ,htaniibiina--,heeye6 ,htaniibiina--,heeye6 ,gaqutinani1 ,gaqutinani1 ,hinhk gaqa--,heeye6 ,hinhk gaqa--,heeye6 ,translation ,with red paint1 with red paint1 ,i want to paint myself--,heeye6 ,i want to paint myself--,heeye6 ,when ,i play gaqutit1 ,when ,i play gaqutit4 ,it is the 8button0--,heeye6 ,it is the 8button0--,heeye6 ,this song refers to the same game described under songs #fi and #gj1 and like them is based on the trance experience of the composer4 #gb4 ,aniqa nagaqu ,aniqa nagaqu6 ,aniqa nagaqu6 ,inahabi ninagnawani1 ,inahabi ninagnawani4 ,awunni--,hiii6 ,awunni--,hiii6 ,translation ,father1 the ,morning ,star6 ,father1 the ,morning ,star6 ,look on us1 we have danced until daylight1 ,look on us1 we have danced until daylight4 ,take pity on us--,hiii6 ,take pity on us--,hiii6 ,this song is sung about daylight1 just before the closing song1 after the dancers have danced all night and are now ready to quit and go home4 ,when the new doctrine came among the prairie tribes1 the ,ghost dance was held at irregular and frequent intervals1 almost every other night1 in fact--lasting sometimes until about midnight1 sometimes until daylight1 without any rule4 ,as the ceremonial became crystallized1 however1 the messiah gave instructions that the dance should be held only at intervals of six weeks1 and should then continue four consecutive nights1 lasting the first three nights until about midnight1 but on the fourth night to continue all night until daylight of the next morning4 ,the original letter containing these directions is given in chapter ,x4 ,for a long time these directions were implicitly followed1 but the tendency now is to the original fashion of one-night dances1 at short intervals4 ,this song to the morning star was sung just before daylight on the final morning of the dance4 ,with all the prairie tribes the morning star is held in great reverence and is the subject of much mythological belief and ceremony4 ,it is universally represented in their pictographs as a cross1 usually of the ,maltese pattern4 ,in this form it is frequently pictured on the ghost shirts4 ,the ,arapaho name1 nagaq1 means literally 8a cross40 ,the ,kiowa know it as t'aiso1 8the cross10 or sometimes1 as d-edal1 8the great star40 #gc4 ,ahuyu hthina 7closing song7 ,music ,ahuyu hthina hesnanini huhu1 ,ahuyu hthina hesnanini huhu1 ,yathn ta-usb-- ,yathn ta-usb-- ,nithina hesnann1 ,nithina hesnann4 ,translation ,thus says our father1 the ,crow1 ,thus says our father1 the ,crow4 ,go around five times more-- ,go around five times more-- ,says the father1 ,says the father4 ,this is the closing song of the dance since the return of the great delegation of southern ,arapaho and ,cheyenne who visited the messiah in ,august1 #ahia4 ,before that time the closing song had been number #eb1 beginning ,nininitubina huhu4 ,the literal rendering of the second part is 8stop five times10 the meaning and practice being that they must make five circuits singing this song and then stop4 ,as already stated1 in accordance with the instructions of the messiah1 the ,ghost dance is now held 7theoretically7 at intervals of six weeks and continues for four consecutive nights1 closing about midnight1 excepting on the last night1 when the believers dance until daylight4 ,as daylight begins to appear in the east1 they sing the song to the morning star1 as just given 7number #gb71 and then1 after a short rest1 the leaders start this1 the closing song1 which is sung while the dancers make five circuits1 resting a few moments between circuits4 ,then they unclasp hands1 wave their blankets in the air to fan away all evil influences1 and go down to the river to bathe1 the men in one place and the women in another4 ,after bathing1 they resume their clothing and disperse to their various camps1 and the ,ghost dance is over4 ,,arapaho ,,glossary ,in this and the other glossaries here given it is intended only to give a concise definition of the meaning of each word without going into details of grammar or etymology4 ,the ,ghost dance was studied for its mythology1 psychology1 ritual1 and history1 and language in this connection was only the means to an end1 as it was impossible in a few months of time to devote close attention to the numerous languages spoken by the tribes represented in the dance4 ,the ,arapaho language1 as will be seen from the specimens given1 is eminently vocalic1 almost every syllable ending in a vowel1 and there being almost no double consonant sounds4 ,like the ,cheyenne language1 it lacks l and r4 ,the most prominent vowel sounds are a1 1 and i1 and in some instances there are combinations of several vowel sounds without any intervening consonant4 ,the soft th sound is also prominent4 ,the g and d frequently approximate to k and t1 respectively1 and b in the standard dialect becomes v among the northern ,arapaho4 ,the only sound of the language 7excepting the medial k and t7 not found in ,english is the gutteral q1 and the language is entirely devoid of the hissing effect of ,cheyenne or the choking sounds of ,kiowa4 ,in the songs it is common to prefix a1 and to add i1 hi1 hu1 huhu1 etc1 to the ends of words in order to fill out the meter4 ,in a few cases changes are made in the body of the word for the same purpose4 ,in the glossary these unmeaning syllables are not given where they occur at the end of words4 ,words beginning with a vowel sound may sometimes be written as beginning with the breathing h1 and s is sometimes pronounced sh4 ,aninna--the name by which the ,arapaho ,grosventres of the ,prairie1 one of the five principal divisions of the ,arapaho1 call themselves4 ,it is said to signify 8white clay men10 from ati1 8white clay10 and hinna1 8men40 ,they are called ,hitunna1 or 8beggars10 by the rest of the tribe1 and are commonly known to the whites under the ,french name of ,grosventres1 8big bellies40 ,aanhawa--another name for the ,hanahawunna division of the ,arapaho4 ,the meaning of the word is unknown4 ,abthinahu--for ,bthina4 ,abaha--for ,bahaa4 bnanahuu--for ,bnana4 ,abnihi--for ,bni4 ,abqati--for ,bqti4 chiqahwa--,i am looking at him4 ,also ,ninahawa1 ,i look at him4 ,nhn1 ,here6 ,look6 nahata1 look at it 7imperative singular72 inahabi1 look on us4 ,compare ,htinahawab4 chshinqahina--he was taking me around4 ,agan--bed-covers of buffalo skin2 singular1 ag4 ,ahaknna--8crazy men10 one of the degrees of the ,arapaho military organization4 ,the word is derived from ahaka1 crazy1 and hinna1 men4 ,the 8fire moth10 which flies around and into the fire1 is called ahaka1 or 8crazy10 and the ,ahaknna are supposed to imitate the action of this moth in the fire dance4 ,see ,arapaho song #dc and ,cheyenne song #aj4 ,ahaknithi--they are crazy4 ,in the ,indian idea 8foolish0 and 8crazy0 are generally synonymous4 ,compare ,ahaknena and ,ahakaw4 ,ahakaw--the crazy dance4 ,it is called ,psam by the ,cheyenne1 from psa1 crazy4 ,see ,arapaho song #dc and ,cheyenne song #aj4 ,aheeye6--an unmeaning exclamation used in the songs4 ,aheneheni6--an unmeaning exclamation used in the songs4 ,ahesnanini--for ,hesnann4 ,aheyenehene6--an unmeaning exclamation used in the songs4 ,aheyuheyu6--an unmeaning exclamation used in the songs4 ,ahu--for ,ho4 ,ahuhu--for ,ho4 ,ahun--there it is2 there he is4 ,ahunawuhu--for ,hnw1 paint4 ,compare ,hnawn4 ,ahuyu--thus2 in this way4 naninibinsi--for ,naninibins4 ,annisana--for ,nnisan4 ,anawatin-hati--8playing wheel0 7hati1 wheel72 a netted gaming wheel4 ,see ,arapaho song #ej4 ,anthibiwhana--for ,nthibiwana4 ,anena--for ,nena4 ,anianethahinanina--for ,nianhahinanina4 ,anisakuana--for ,nisakuana4 ,anithnna--for ,hnthnna4 ,aniesana--for ,niesana4 ,anihya--the yellow 7paint74 niinahugahunahu--for ,hniinahuna4 ,aninihaniahuna--for ,ninihaniahuna4 ,aniqa--for ,niqa4 ,aniqu--for ,niqa4 ,aniqanaga--for ,niqanaga4 ,anisnaahu--for ,nisna4 ,aqathinna--8pleasant men10 from aqathi1 8pleasant10 and hinna1 8men40 ,one of the five bands of the southern ,arapaho4 rpho--the popular name for the ,arapaho tribe4 ,the derivation is uncertain1 but it may be1 as ,dunbar suggests1 from the ,pawnee verb tirapihu or larapihu1 8he buys or trades10 in allusion to the ,arapaho having formerly been the trading medium between the ,pawnee1 ,osage1 and others in the north1 and the ,kiowa1 ,comanche1 and others to the southwest 7,grinnell74 ,it is worthy of note that old frontiersmen pronounce the name ,arpihu4 ,it is not the name by which they are called by the ,cheyenne1 ,sioux1 ,shoshoni1 ,kiowa1 ,comanche1 ,apache1 ,caddo1 or ,wichita4 rpakata--the ,crow name for the ,arapaho1 evidently another form of the word ,arapaho4 ,atnthnna--,i wish to win or beat4 ,atanitanunewa--,i use it4 ,atitnuw1 use it6 7imperative singular74 ta-usb--stop so many times 7plural imperative74 ,the verb applies only to walking1 etc2 the generic imperative for stopping or quitting is nhinni1 q4 v42 ,hithta-us1 stop6 7singular imperative74 ,atebe--for ,tb4 ,atebetana-iseti--for ,tbtana-ist4 tchbinsn--let us go out gambling4 tichanna--your pipes4 ,hicha1 a pipe2 hiticha1 this pipe2 sicha1 the sacred 8flat pipe40 ,see ,arapaho song #b4 ,atiniehinina--for ,thniehinina4 ,atsina--the ,blackfoot name for the ,aninna or ,arapaho ,grosventres4 ,the word signifies 8gut people40 ,awawa--for ,wawa4 ,awatnani--for ,watnani4 ,awunni--another form of nechawunani--take pity on us4 ,ba7-hu7--a road or trail4 ,baachinna--,another name for the ,nakasinna 7q4 v47 or northern ,arapaho4 ,the word may mean 8red willow 7i4 e41 kinikinik7 men10 or 8blood-pudding men10 the latter etymology being derived from b1 blood1 and chniniki1 to put liquid into a bladder4 ,bkuni--8,red ,feather10 the ,arapaho name of ,paul ,boynton1 a ,carlisle student1 and formerly interpreter at ,cheyenne and ,arapaho agency4 ,baa-nibina--8thunder-berries10 from ba1 thunder1 and nibin1 berry2 a wild fruit1 perhaps the black haw4 ,see ,arapaho song #ea4 ,bthina--cedar tree4 ,see ,arapaho song #ca4 ,bad ,pipes--one of the three bands of the northern ,arapaho4 ,their present chief is ,sharp ,nose4 ,bna--turtle4 ,see ,arapaho song #be4 ,bahaa1 or ,ba--the ,thunder4 ,see ,arapaho song #ad4 ,bhibiwhna--on their account ,i am made to cry 7immediate present74 ,bniwan or nibiwana1 ,i am crying2 hnibiwhna1 on its account ,i am made to cry1 for its sake ,i am crying2 nhibiwahunana1 then ,i wept2 nhibiwahuna1 then ,i began to cry or lament2 n thibiwana1 the place where crying begins4 ,bhinninat--everything4 ,bahwetegow-eninneway--the ,ojibwa name for the ,aninna or ,arapaho ,grosventres 7,tanner74 ,it signifies 8men1 or people of the falls10 from bawitig1 8falls10 and ininiwg1 8men1 or people40 ,they are so called on account of their former residence at the rapids of the ,saskatchewan4 ,bnana--the thunderbirds2 singular ,bahaa1 or ,baawa4 ,bni--my 7male7 comrade4 ,vocative4 ,used by a boy or young man speaking to his comrade or partner of the same sex4 ,the corresponding female term is his4 ,bqati--8great wheel10 from ---- great1 and hati1 a gaming wheel1 a wagon4 ,an ordinary wheel is called ninaegti1 8turner40 ,see ,arapaho song #di4 ,bqtib--with the bqti1 q4 v4 ,bsawunna--one of the five divisions of the ,arapaho1 and formerly a distinct tribe4 ,the name is variously rendered 8wood lodge men0 or 8big lodge men10 or people1 the terminal part being derived from hinna 8men40 ,btahinani--he makes me dance4 7,in the songs when1 where1 etc41 are sometimes understood with verbs74 ,btat1 a dance2 nibtana1 ,i dance2 nitabtani1 we are dancing2 btnani1 when we dance2 ,thignwat1 the ,ghost dance4 ,compare also ,henaganawann4 ,btnani--when we dance4 ,compare ,btahinani4 ,btqtawa--the throwing-stick used in the btqtba game4 ,see ,arapaho song #fh4 ,btqtba--the game of the 8throwing-stick0 or 8snow-snake0 among the prairie tribes4 ,see ,arapaho song #fh4 ,bena--for ,bna4 ,bninna--8warriors10 the military organization of the ,arapaho4 ,see ,arapaho song #dc4 ,bninina--he gave it to me4 ,bnina1 ,i gave it to him2 bninthn1 ,i gave it to you2 niibinu1 ,i gave it to them2 hsa-binina1 he has given it to us2 tabinina1 he 7she7 gave it to me2 dachibinina1 he will give me a hawk-feather4 ,btid--the ,kiowa ,apache name for the ,arapaho4 ,beyi--a 7white7 shell4 ,biga--night4 ,bigushish--the moon1 literally 8night sun10 from biga1 night1 and hishish1 sun1 or celestial luminary4 ,the sun is distinguished as hishi-nishish1 or 8day sun10 from hish1 day1 and hishish4 ,in many ,indian languages the sun and moon have but one name1 with an adjective prefix or suffix to distinguish between day and night4 ,see ,arapaho song #ff4 ,the morning star is called nagaq1 8the cross20 the milky way is hithinana-ba1 8the buffalo road10 or thigni-ba1 8the spirit or ghost road20 the pleiades are bnakth1 8the group 7sitting740 ,biqnakayena--,i am crying on account of thirst4 ,nakayena1 ,i am thirsty4 ,bishqawa--coming into sight1 approaching from a distance4 7,third person1 singular47 ,bitaawu--the earth4 ,bitahaw--the dance of the ,bitahinna4 ,see ,arapaho song #dc4 ,bitahinna--8spear men20 one of the degrees of the ,arapaho military organization4 ,the name comes from the ,cheyenne word for spear1 bitahna2 the ,arapaho word for spear is qaw4 ,see ,arapaho song #dc4 ,bitye--captor1 seizer2 the name by which the ,arapaho ,hnchthik1 8,sitting ,bull10 was called when a boy4 ,chnahat--where there is none4 ,iyahuh1 it is all gone4 ,chninagunt--he wears them1 he is wearing them4 ,chaqtha 7singular1 ,chaq7--8enemies10 the ,arapaho name for the ,comanche4 ,chsq--another1 another of them2 from chsaiy'1 one4 ,see ,yathn4 ,chbink--greasy1 something greasy2 figuratively used for pemmican4 ,see ,arapaho song #df4 ,chibt--a sweat-house4 ,chchitan--literally1 a target1 a mark to shoot at4 ,a boy's game4 ,see ,arapaho song #d4 ,chnachichibiha--venerable1 7memorable or ancient7 priests of the ,chnachichibt1 or sacred sweat-lodge1 from chnachichibt1 the sacred sweat-lodge1 and bi1 old man4 ,see ,arapaho song #dc4 ,chnachichibt--the sacred large sweat-house2 from chibt1 sweat-house4 ,see ,arapaho song #dc4 ,chnchichibtna--immortal1 venerable1 or never-to-be-forgotten priests of the sweat-house2 from chibt1 sweat-house4 ,see ,arapaho song #dc4 ,chnachinna--water-pouring men2 the highest degree of the ,arapaho military organization4 ,see ,arapaho song #dc4 ,dchbihatitani--where there is gambling2 where they are gambling4 ,in the ,arapaho language there is no generic term for playing for amusement only4 ,chbihnna1 ,i am gambling2 hnchbihnna1 ,i am gambling with it2 dichbihtitani1 while or when they are gambling with it4 ,dach-ihina--in order to please me4 ,dachibinina--he will give me a 7chicken-7 hawk feather4 ,compare ,bninina4 chinathina--he having come for me 7participle74 ,nichntiha1 ,i come for him4 ,danaabnawa--,i moved it 78when0 is sometimes understood74 ,dnasakutawa--,i am standing upon it4 ,dnatinnawa--because ,i longed1 or wished1 to see him2 da in composition gives the idea of 8because40 ,detawunina--he told me4 ,compare ,hthina4 ,dichbihtitani--while or when1 they are gambling with it4 ,compare ,dchbihatitani4 ,dichin--because4 ,haka is also sometimes used4 ,diintitanig--living people2 human existence4 ,dog soldier--a popular but incorrect name given by the whites to the military organizations of the prairie tribes4 ,see ,arapaho song #dc4 ,eeye6--an unmeaning exclamation used in the songs4 ,eheeye6--ibid4 ,ehihnakuwuhunt--he turned into a moose4 ,nakuwu1 moose2 iwqu1 elk4 ,ehihsinakawuhunt--for ,ehihnakuwuhunt4 ,ehihsnihint--he is beginning to be a bird1 he is turning into a bird2 nihi1 a bird4 ,eyaheeye6--an unmeaning exclamation used in the songs4 ,eyeaeyuheyu6--ibid4 ,eyehe6--ibid4 ,forks-of-the-river ,men--the principal of the three bands of the northern ,arapaho4 ,their present chief is ,black ,coal4 ,gaahina--another form of ,gaahinna4 ,gaahinna--8coyote men10 from gaa1 coyote1 and hinna1 men2 singular1 gaahinn4 ,the camp guards or pickets of the ,arapaho4 ,see ,arapaho song #da4 ,gaaw1 or gaawha--a ball1 used in the woman's game of ggahawat or shinny4 ,see ,arapaho song #g4 ,gawatina--canned goods1 canned fruits4 ,gannina--he wiped me off1 he cleaned me4 ,gannaa1 ,i wipe him off4 ,gaqa--the 8button0 or small object hidden by the players in the gaqutit game4 ,see ,arapaho song #fi4 ,gaqutinani--when ,i play gaqutit4 ,see ,arapaho song #fi4 ,gaqutit--the 8hunt the button0 game of the western tribes4 ,see ,arapaho song #fi4 ,gasitu--carrion4 ,gawunhna--another form of ,gawunna4 ,gawunna--one of the five bands of the southern ,arapaho4 ,the name is the same applied by the ,arapaho to the ,blackfeet1 from whom this band is said to be derived4 ,it is also the ,arapaho name for the ,blackfoot band of ,sioux4 ,the name is of foreign origin and can not be explained by the ,arapaho4 ,the ,blackfeet are sometimes also called by them ,watnitsi1 8black feet40 ,greasy ,faces--one of the three bands of the northern ,arapaho4 ,their present chief is ,spotted ,horse4 ,grosventres 7of the ,prairie7--the name by which the ,aninna 7,arapaho division7 are commonly known to the whites4 ,the correct ,french form is ,gros ,ventres des ,prairies1 8,big ,bellies of the ,prairie10 to distinguish them from the ,minitari1 or ,hidatsa1 who were called ,gros ,ventres du ,missouri4 ,the term ,gros ,ventres1 as applied to this division of the ,arapaho1 is derived from a misconception of the ,indian gesture sign for the tribe1 which really denotes 8belly people10 i4 e4 8spongers0 or 8beggars40 ,gghawat--the woman's game of shinny4 ,see ,arapaho song #g4 ,gun--but4 ,gushin--throw it6 7imperative singular74 ,aseg1 ,i throw it2 cheg1 throw it here6 ,hanake--rock1 the rock4 ,haann--forcibly1 violently4 ,habtnanihi--for ,btnani4 ,hadwuhana--we have made them desolate2 we have deprived them of all happiness4 ,hagenistit--he is making it across the water4 ,compare ,hanistit4 ,hahat--the cottonwood tree 7,populus monilifera74 ,ha-inat--it lies there1 it lies upon it4 ,hnawa--,i know4 ,nihawa1 ,i do not know4 ,haka--because4 ,dichin has the same meaning4 ,han--for ,hann4 ,hnch-thik--,sitting ,bull1 the ,arapaho apostle of the ghost dance2 from hnch1 a buffalo bull1 and thik1 he is sitting4 ,in early youth1 before going to ,wyoming1 he was called ,bitye1 8,captor40 ,hanahi--little boy 7vocative74 ,hanahawunn 7singular74 ,hanahawunna--one of the five divisions of the ,arapaho1 but now practically extinct4 ,the meaning of the name is unknown1 but the final syllables are from hinna1 signifying 8men10 or 8people40 ,hnis--at the boundaries4 ,hnnhigutha-u--for ,nhigutha4 ,hnanawunnu--those who have been taught 7874 ,hnthnna--,i win the game 7by means of something74 ,hnthnt--,it will win the game4 nthnn1 ,i win4 ,hn--for ,hnin4 ,hnibiwhn--on its account ,i am made to cry2 for its sake ,i am crying4 ,compare ,bhibiwhna4 ,hnchbihnna--,i am gambling with it4 ,compare ,dchbihatitani4 ,hnin--by this means1 by its means2 abbreviated to hni or hni4 ,hniinahuna--,i fly around with it4 ,hninata--it is lying there 7inanimate74 ,sshnna1 ,i lie down4 ,hninihigahuna--for ,hnin nhigahuna1--by its means ,i am running swiftly4 ,hanistit--he has finished it1 now he has finished it4 ,compare ,hagenistit4 ,hntaqunan--in the pitfall2 from taquna1 a pitfall4 ,see ,arapaho song #dg4 ,haqihana--8wolves10 one of the five bands of the southern ,arapaho4 ,hsabinina--he has given it to us4 ,compare ,bninina4 ,htinakuni--you may have it4 ,nnithanana1 ,i have it4 ,hatnawunnina--he is about to take pity on me4 ,nawunna1 ,i pity him2 awunan or nechawunani1 have pity on me2 nitawunana1 ,i take pity on them4 ,compare ,tiawawunnu4 ,htanbiina--,i wish to paint myself with it4 ,biinanihya1 ,i paint myself4 ,htaniibiina--for ,hatanbiina4 ,hatniinadanna--,i am about to use him to 8make medicine10 i4 e41 to perform a sacred ceremony 7remote future74 ,the immediate future is hatninadanna2 in is the root of to use2 nadanna1 is to 8make medicine10 from the root nna1 to sing4 ,the gesture sign for 8song0 and 8medicine0 are also nearly the same4 ,see ,arapaho song #cc4 ,hatniniahuhina--he is going to make me fly around4 ,hniniahuna1 ,i am flying2 gayaahuha1 ,i make him fly4 ,hataninitanina--for ,hatnitnina4 ,hatchina--the basket bowl used in the dice game4 ,see ,arapaho song #fd4 ,hthbna 7-wa7--,i hand it to you4 ,hathah--star dance2 the dance of the ,hthahuha4 ,see ,arapaho song #dc4 ,hthahuha--star people1 from htha1 star2 one of the degrees of the ,arapaho military organization4 ,see ,arapaho song #dc4 ,hthina--he tells me1 he says to me4 ,present1 hthina2 future1 nhiithina2 perfect1 hatnithina2 heitwunina1 it tells me2 detawunina1 another form for 8he told me40 ,hati--for ,hahat4 ,htikutha--the humming toy used by boys of the prairie tribes4 ,see ,arapaho song #be4 ,htinahawab--you 7plural7 will see him2 nanahaw1 ,i see him2 ninahawana1 we see them2 nahbina1 he saw me2 nahaw1 ,i saw him2 henaw1 when ,i see it2 tahunahathihina1 to make me see them4 ,ninahawa1 ,i look at him4 ,htinbkuthana--let us play nbkuthana1 the awl game4 ,see ,arapaho song #fd4 ,htinitubib--he is calling you 7plural72 ninituwa1 ,i call him4 ,htita-ustana--let us play ta-ustana4 ,see ,arapaho song #fd4 ,htnaawaa--it is about to move 7immediate future74 ,htnaawaa-uhu--for ,htnaawaa4 ,htnitanina--he will hear me4 ,nnitan1 ,i hear him2 nitabna1 ,i hear it2 ninidn1 ,i heard him4 ,in the form in ,arapaho song #fa1 ,hataninitanina1 the syllable ni is repeated in the body of the word to fill in the meter4 ,hatnithiakatana--we have it in the center4 ,nahithantan1 ,i am the center2 nhithininata1 it is in the center4 ,hayana-usiya--for ,yana-usiya4 ,he6--an unmeaning exclamation used in the songs4 ,hech--when again4 ,heee6--an unmeaning exclamation used in the songs4 ,heeeeheyuheyu6--ibid4 ,heeye6--ibid4 ,heitwunina--it tells me4 ,compare ,hthina4 ,henaw--when ,i see it4 ,compare ,htinahawab4 ,henaganawann--when we dance until daylight4 ,the root is naganh1 daylight1 or dawn4 ,nibtan1 ,i dance2 ninagnawani1 we have danced until daylight4 ,compare ,btahinani4 ,hesna--the father4 ,hesnann1 our father2 nisna1 my father1 whence hi-nisna-hu of the songs4 ,hesnann--our father4 ,compare ,hesna4 ,htabinuhunina--,i am poor2 ,i am needy4 ,hthhinna--,dog men1 from hth1 dog1 and hinna1 men2 one of the degrees of the ,arapaho military organization4 ,see ,arapaho song #dc4 ,hthwaw--,the dance of the ,hthhinna4 ,see ,arapaho song #dc4 ,hewa-usa--you are a young crow1 you are the offspring of the crow2 ho or hu1 crow2 hosa1 a young crow1 a little crow4 ,this was the ,indian name of ,little ,raven1 the noted ,arapaho chief1 who died a few years ago4 ,heyaheeye6--an unmeaning exclamation used in the songs4 ,heyyaaheye6--ibid4 ,heyohoho6--ibid4 ,hia6--ibid4 ,hibithinina--they are flying about it4 ,ninaniahutawa1 ,i am flying about it4 ,compare ,nniiahuna4 ,hichqaw--the dance of the ,hichquthi4 ,see ,arapaho song #dc4 ,hichquthi--,club men1 from chtha1 a club2 one of the degrees of the ,arapaho military organization4 ,see ,arapaho song #dc4 ,hichb-i--high up1 on high1 i4 e41 in heaven1 in the sky1 or in a tree top4 ,higaahina-t--8,the man with the coyote gun20 from gaahina1 the 8coyote men20 a camp guard or picket among the ,arapaho4 ,see ,arapaho song #da4 ,hiii6--an unmeaning exclamation used in the songs4 ,hin--here2 here it is4 ,hinhk--it is6 7strongly affirmative74 ,compare ,hin4 ,hinthi--the long wing-feather 7referring to the longest wing pinion1 worn on the head74 ,hnawn--his paint2 hnw'1 7red7 paint1 the ,indian clay paint2 ninaw'1 my paint2 henaw'1 your paint4 ,hni or n--that1 that one4 ,hinini6--an unmeaning song terminal4 ,hiniqaagayetusa--for ,hn niqagaytus4 ,hinisana--his children4 ,compare ,nnisan4 ,hinisnahu--for ,nisna4 ,hs--my female comrade1 or companion 7vocative74 ,hishihi--for ,hs4 ,hisehi--ibid4 ,htsina--7singular1 ,htsi7--8scarred people10 the ,arapaho name for the ,cheyenne4 ,from htshini1 scarred or cut4 ,hiticha--this pipe4 ,compare tichanna4 ,hitichani--for ,hiticha4 ,hitunena--the name by which the ,aninna or ,arapaho ,grosventres of the ,prairie are known to the rest of the tribe4 ,another form is ,hitunnina4 ,it signifies 8begging men10 or more exactly 8spongers10 the terminal part being from hinna1 8men40 ,the ,arapaho call the ,sioux ,natni1 and the ,asiniboin ,tu-natni1 or 8begging ,sioux40 ,hiyu--here it is4 ,nyu1 there it is2 hyu1 where is it8 what is it8 ,ho--crow2 usually duplicated as ,huhu or ,ahuhu in the songs4 ,the crow is the sacred bird of the ,ghost dance1 and is also held sacred by the ,algonquian tribes generally4 ,see ,arapaho song #cf4 ,hosa--8,little ,crow10 better known as 8,little ,raven10 the celebrated chief of the southern ,arapaho4 ,he died a few years ago and was succeeded by the present head chief ,nawat or ,left ,hand4 ,the name is derived from ho1 8crow10 and sa1 the diminutive4 ,hu6--an unmeaning exclamation sometimes used by devotees and priests in the ,ghost dance when under strong excitement1 as ,hu6 ,hu6 ,hu6 ,hubbub--the name given by old ,new ,england writers to the ,indian dice game4 ,see ,arapaho song #fh4 ,huhu--for ,ho4 ,hun--crows2 plural of ho or hu2 figuratively used in the songs for crow feathers worn on the head4 ,hunakunithi--wearers of the crow feathers2 the name given to the seven leaders of the ,ghost dance who wear crow feathers on their heads4 ,ho1 crow2 plural1 hona or huna4 ,huwsna--,i go straight to it4 ,huws1 you go1 etc2 qnuwst1 he goes1 etc4 ,huyu--another form of ,hiyu4 ,ih6--an unmeaning exclamation used in the songs4 ,ikunuhkatsi--8,all ,comrades10 the military society of the ,blackfeet4 ,see ,arapaho song #dc4 ,inahabi--,look on us6 ,ninahawa1 ,i look at him4 ,compare chiqahwa4 ,int--timber4 ,initata-usna--stand ready6 7imperative plural7 ,nnitata-usna1 ,i am ready4 ,inna-ina--the name used by the ,arapaho to designate themselves4 ,it signifies 8our people10 or 8people of our kind40 ,ithaq--a gut2 a sheath or case made of bear gut4 ,see ,arapaho song #da4 ,ithetihi--good4 ,iyahuh--gone1 it is all gone4 ,iyehe6--an unmeaning exclamation used in the songs4 ,iyeheeye--ibid4 ,iyu--another form of ,hiyu4 ,kaninahoic--the ,ojibwa name for the ,arapaho4 ,kaninavish--ibid4 ,kawinahan--the form used by ,hayden for ,gawunna or ,gawunhna1 q4 v4 ,kuniahuna--,i fly with it on my head4 ,maqpato--the ,sioux name for the ,arapaho4 ,it signifies 8blue cloud1 i4 e41 a clear sky20 reason unknown4 ,minnetarees of ,fort de ,prairie--,the name given by ,lewis and ,clark to the ,aninna or ,arapaho ,grosventres4 ,the ,aninna are known to the ,french ,canadians as ,gros ,ventres des ,prairies1 while the ,minitari are called by them ,gros ,ventres du ,missouri1 and the ,american explorers incorrectly compounded the two names4 ,nawunanin--he takes pity on us4 ,compare ,hatnawunnina4 ,nachichaban--they are still making it4 ,nnstn1 ,i make it2 ,nsunistin1 ,i still make it4 ,nagaq--the morning star4 ,see ,arapaho songs #fg and #gb4 ,the word literally means 8a cross40 ,nahbina--he saw me4 ,compare ,htinahawab4 ,nhn--here6 look6 ,compare chiqahw4 ,nahata--look at it6 7imperative singular74 ,compare chiqahw4 ,nahawa--for ,nahaw4 ,nahaw--,i saw him4 ,compare ,htinahawb4 ,nhibiwahuna--then ,i begin to cry or lament4 ,compare ,bhibiwhna4 ,nhibiwahunana--then ,i wept4 ,compare ,bhibiwhna4 ,nhigutha--,i throw it4 ,ninagutha1 ,i throw it where it can not be found4 ,nhinn--stop6 ,ninahatdbnaq--,i then saw the multitude plainly4 ,nakash--sage2 the wild sage 7,artemisia72 the name of a prominent northern ,arapaho4 ,nakasinna--the name by which the northern ,arapaho call themselves4 ,it signifies 8sagebrush men10 from nakash1 8sagebrush10 and hinna or hinnina1 the plural of hinn1 8man40 ,they are called ,baachinna by the other ,arapaho1 and ,tgyko by the ,kiowa4 ,nn--it is that1 that is the thing4 ,nanagqnt--white-skinned 7singular72 from nagu1 white 7organic7 and wanq1 skin4 ,nnach1 white 7inorganic72 either nagu or nnach may be used in speaking of a house4 ,nanagqnt is one of the ,arapaho names for the whites1 the ordinary term being ,niathn1 q4 v4 ,see also ,nihantayechet4 ,nanahathhi--he showed me4 ,nanahatha1 ,i show him4 ,nnnina--it is ,i1 ,i am he 7emphatic74 ,nanathinani--he came to take me1 he came for me4 ,in the songs the adverb 8when0 or 8where0 is sometimes understood with the verb4 ,see ,arapaho song #ch4 ,nneth--when ,i met him4 ,nniahuna--for ,nniahuna4 ,nnibtaw--,i am singing it2 ,nnibina1 ,i sing2 nibt1 a song4 ,nnibtia--for ,nnibtaw4 ,nnihithtuhna--thus ,i shouted1 or called4 ,nni in composition signifies 8thus40 ,nniib--it is spotted4 ,naninibins--the wind makes them sing4 ,nnibina1 ,i sing4 ,compare ,nnibtaw4 ,nnisana--for ,nnisan4 ,nnisan or ,nnisanq--my children4 ,nnisa1 my older child2 nnisan1 my young child4 ,nnisataqi--for ,nisataq1 seven4 ,nnisatquthi--for ,nisataq1 seven4 ,nnithatuhna--for ,nnihithatuhna4 ,nniwuhun--,i carry it as ,i fly about in circles4 ,compare ,hibithinina with ,tahtiniahuna4 ,nasusiyakunawa--,i am stripping it4 ,i am unsheathing it4 ,compare ,sniyagunawa4 ,natnuya--what ,i am using4 ,tanunwa1 ,i use it4 ,natenehina--another form of ,natni or ,natnihina4 ,natni or ,natnihina--the ,arapaho name for the ,sioux4 ,the etymology is unknown1 but it may possibly be a form of ,nadowe1 the generic ,algonquian name for ,indians of a different stock4 ,natuwanisa--my top 7a toy72 from uwanisa1 a top4 ,see ,arapaho song #fe4 ,nawaatn--,i prayed to him2 niawaatan1 ,i am praying 7to him74 ,nawat--8,left ,hand10 present head chief of the southern ,arapaho4 ,nawathinha--the name by which the southern ,arapaho are known to the rest of the tribe4 ,it signifies 8southerners10 and is said to be an archaic form for ,nawunna1 the name by which the southern ,arapaho call themselves4 ,nawunna--the proper name of the southern ,arapaho4 ,it signifies 8southern men10 from nawun1 8south10 and hinna1 8men40 ,they are called ,nawathinha1 8southerners10 by the northern ,arapaho1 which is said to be the archaic form4 ,nyaqt--the whirlwind4 ,the powers and phenomena of nature are generally personified in ,indian thought and language4 ,nyu--there it is4 ,compare ,iyu4 ,nea-iqahati--for ,neia-iqahat4 ,nethibiwana--the place where crying begins4 ,compare ,bhibiwhna4 ,nbkuthana--the 8awl game0 of the women of the prairie tribes4 ,see ,arapaho song #fd4 ,nchihit--he gave me this grateful gift2 he gave me this1 for which ,i am thankful4 ,nchwunani--have pity on me 7imperative singular74 ,compare ,hatanawunanina4 ,nehawawunna--,i have no sympathy with him4 ,compare ,tiawawunnu4 ,nia-iqahat--now he is collecting them2 now he begins to gather them4 ,nena7-hu7--my mother4 ,nesna1 my father4 ,nesna--another form of ,nisna4 ,ntqtawa--my tqtawa or throwing-stick4 ,the game is called btqtba1 abbreviated to tqtp4 ,the throwing-stick is called btqtawa or tqtawa4 ,see ,arapaho song #fh4 ,ntitawahu--for ,netqtawa4 ,ninthhinanina--he did not recognize me4 ,the negative idea is contained in nth2 ninanina1 he recognized me4 ,ninitawathi--they push hard1 i4 e41 they persevere4 ,nninitawana1 ,i push hard2 ,i do my best2 ,i do right4 ,niarharis-krikiwas-hski--proper ,wichita name for the ,arapaho4 ,nisakuana--,i am looking on1 or watching4 ,compare ,htinahawab and chiqahwa4 ,niathu or ,niathu--the white people2 singular1 ,niatha4 ,the word signifies literally expert1 skillful1 or wise1 and is also the ,arapaho name for the spider4 ,the word for 8white0 is nunacha4 ,compare ,nanagqnt and ,nihantayechet4 ,niathua-u--for ,niathua4 ,niatibikuthahu--for ,niatibikuthathi4 ,niatibikuthathi--they are rolling it4 ,nibinakunithi--they all wear it on their heads4 ,ninakuna1 ,i wear it on my head4 ,nibt--song4 ,compare ,nnibtaw4 ,nibtia--for ,nibt4 ,nibinu--for ,niibina4 ,nibithit--,i have nothing to eat4 ,nichi--river4 ,nichihinna--8river men10 the ,arapaho name for the ,kiowa4 ,from nichi1 river1 and hinna1 men1 so called from the former residence of the ,kiowa on upper ,arkansas river1 from which they were driven by the ,arapaho and ,sioux4 ,niesana1 or ,nichisana--the young birds4 ,nih1 bird2 nihisa1 a young bird4 ,nihantayechet--yellow-hided 7singular72 from nihane1 yellow1 and natayech1 a hide2 one of the ,arapaho names for the whites4 ,the ordinary term is ,niathu1 q4 v4 ,nhigahu--he is running4 ,nnigana1 ,i run2 nnihiga1 he runs2 nhigahuna1 ,i am running swiftly4 ,nhigahuna--,i am running swiftly4 ,compare ,nhigahu4 ,nihiin--forcibly1 swiftly4 ,niibina--,i gave it to them4 ,compare ,bninina4 ,niitegu--for ,niithg4 ,niithg--it was he1 he was the one4 ,niituqawigni--where they were coming down2 where they were descending toward us4 ,ninaniahuna--fly in circles 7habitual72 ,i am constantly flying about in circles4 ,compare ,hibithinina and ,tahtiniahuna4 ,ninaniahutawa--,i am flying about it4 ,compare ,hibithinina4 ,ninaqwa--,i go around it4 ,ninagnawani--we have danced until daylight4 ,compare ,henaganawann and ,btahinani4 ,ninahawana--we see them4 ,compare ,htinahawab4 ,ninninatinakunina--,it is ,i who have 7wear7 it on my head2 ,i am the one who ties it on my head4 ,ninn--tallow4 ,ninihaniahuna--,i fly around yellow4 ,nihane1 yellow4 ,compare ,hibithinina and ,nniiahuna4 ,nininitubina--he has called me4 ,ninitn--,i heard him4 ,compare ,hatnitnina4 ,nnitusa--making a sound1 resounding4 ,niqa--father 7vocative2 no possessive pronoun implied74 ,a more reverential or affectionate form than nisna4 ,niqagaytusa--the loudest sounding1 the loudest of all4 ,the idea of 8loudest0 is contained in qagay'1 and of 8sounding0 in tusa4 ,see ,nnitusa4 ,niqahuhu--for ,niqa4 ,niqanaga--that one buffalo bull2 there is a solitary bull4 ,hnch1 a buffalo bull1 is changed in the song to qanaga4 ,ni in composition denotes alone1 single1 from nisi1 only one2 chsaiy'1 one4 ,nisana--the same as nisna or nesna1 my father4 ,nisataq--seven4 ,see ,yathn4 ,nisna--my father4 ,compare ,hesna4 ,nitabna--,i hear it4 ,compare ,hatnitanina4 ,nitabtani--we are dancing4 ,compare ,btahinani4 ,nita-isa--my relative4 ,nitawunana--,i take pity on them4 ,compare ,hatnawunanina4 ,nithina--he said it1 he has said it 7immediate past74 ,compare ,hthina4 ,nuhaw--,fox dance2 the dance of the ,nuhinna4 ,see ,arapaho song #dc4 ,nuhinna--,fox men1 from nu1 fox1 and hinna1 men2 one of the degrees of the ,arapaho military organization4 ,see ,arapaho song #dc4 ,nunagna-ut--he came with it1 he brought it with him4 ,nnahaw--one of the degrees of the ,arapaho military organization2 the meaning of the word is unknown4 ,see ,arapaho song #dc4 ,nnannaatnina--he is circling above me4 ,see ,arapaho song #ci4 ,nnannakuti--,i am circling it1 ,i am waving it about in circles4 ,nusa-ichatha--the ceremonial crook or lance carried by the leader of the ,bitahinna4 ,see ,arapaho song #dc4 ,qaqa-untha--the 8throwing sticks0 used in the game of the bqati4 ,see ,arapaho song #di4 ,sanitika--,pawnee name for the ,arapaho2 from the ,comanche name ,srtka1 8dog eaters40 ,sniyagunawa--,i have stripped it1 ,i have unsheathed it4 ,nasusiyakunawa1 ,i am stripping it1 ,i am unsheathing it4 ,spani--the ,shoshoni name for the ,aninna or ,arapaho ,grosventres4 ,it signifies 8belly people10 from sp1 belly1 and ni1 the tribal suffix4 ,srtka--,comanche and ,shoshoni name for the ,arapaho4 ,it signifies 8dog-eaters10 from sre1 dog1 and tka1 a form of the verb to eat1 in allusion to their special fondness for dog flesh4 ,the name is also sometimes used by the ,wichita4 ,ssab-ithi--looking around1 i4 e41 watchers or lookouts4 ,one of the five bands of the southern ,arapaho4 ,sehiwq--8weasel bear10 from sea weasel1 and wq1 bear2 also rendered as 8gray bear10 from se1 gray1 and wq1 bear4 ,the name of the keeper of the sicha or sacred pipe of the ,arapaho4 ,see ,arapaho song #b4 ,sicha--8flat pipe10 from s1 flat1 and hicha1 pipe4 ,the sacred pipe and tribal 8medicine0 of the ,arapaho4 ,see ,arapaho song #b4 ,tawn--strike it 7imperative singular74 ,tabinina--he 7she7 gave it to me4 ,compare ,bninna4 ,tachawagna--while ,i am carrying a load of 7buffalo7 beef on a horse4 ,hag1 ,i carry a load of beef on a horse in motion2 second person1 hagn2 third person1 hagt2 ta1 prefix in composition with the verb1 implies 8while40 ,tahtiniahuna--,i make the deep1 or loud1 thunder as ,i fly about in circles 7habitual74 ,compare ,ninaniahuna and ,tahunanniahuna4 ,see ,arapaho song #bg4 ,tahunanniahuna--,i make the thunder 7or loud resounding noise7 as ,i fly about in circles 7habitual74 ,compare ,ninaniahuna and ,tahtiniahuna4 ,tahunahathihina--to make me see them4 ,compare ,htinahawab4 ,tana-uqahena--he put me there4 ,nitauqa1 ,i put him there 7present74 ,tanibth--8pierced noses10 the ,arapaho name for the ,caddo2 tani1 nose4 ,tathiakutawa--,i stood upon it 7874 ,the regular form for 8,i was standing upon it0 is ,nqtsakuna4 ,ta-ustana or ,ta-ustatina--literally 8striking10 or 8throwing against0 something2 the dice game of the women of the prairie tribes4 ,see ,arapaho song #fd4 ,tawn--for ,tawn4 ,tb--at first1 the first time1 in the beginning4 ,tbtana-ist--when he first came2 tb1 the first time4 ,thakhinna--8whetstone men10 or 8knife-whetting men10 the ,arapaho name for the ,kiowa ,apache 7,na-diisha-,dena71 and for all other southern ,athapascan tribes known to them1 including the ,lipan1 ,mescalero1 ,jicarilla1 and ,apache proper4 ,the sign for ,apache in the sign language of the plains also conveys the same idea1 being made by briskly rubbing the left forefinger with the right1 as though whetting a knife4 ,gtaka1 the ,pawnee name for the ,kiowa ,apache1 seems to have a connection with this word4 ,thniehinina--,i am a bird1 from nih1 bird4 ,thiaku--they are there4 ,thiya--the sweat-house mound4 ,the name is also applied to a stone heap or monument4 ,see ,arapaho song #cd4 ,thiyana--on the thiya or sweat-house mound4 ,thiyan--at the thiya or sweat-house mound4 ,thignwat--the ,ghost dance1 from thig1 ghost or spirit of a dead person1 and btat1 a dance4 ,compare ,btahinani4 ,tiawawunnu--when ,i sympathized with them1 when ,i liked them4 ,i sympathize with him1 tiwunn4 ,ti or tihi in composition with verbs usually conveys the idea of 8when40 ,nehawawunna1 ,i have no sympathy with him4 ,compare ,hatnawunnina4 ,tinahathihu--,i show it to them 7habitual71 or to show it to them4 ,ninahathihu1 ,i show it to him4 ,tiqtp--the common abbreviated form of ,btqtb1 q4 v4 ,uhiyeyeheye6--an unmeaning exclamation used in the songs4 tnithawuchwahnnina--we shall surely again be put 7with something understood74 ,the idea of 8surely0 is contained in tnithaw2 ch is from chihi1 8again40 ,waku7-hu7--a feather to wear on the head4 ,wakuna--feathers worn on the head2 a feather headdress4 ,they are usually painted and beaded1 and sometimes mounted on a small stick4 ,a single feather thus worn is called waku4 ,wakiya-oi--,thunder's ,track4 ,the ,sioux name of a locality in eastern ,south ,dakota4 ,see ,arapaho song #ad4 ,waquisi--,ugly ,face ,woman1 an ,arapaho man4 ,hsi1 woman1 is frequently abbreviated to si in composition4 ,waquithi--,bad faces1 or ,ugly faces2 the principal of the five bands of the southern ,arapaho4 ,their chief1 ,nawat1 or ,left ,hand1 is also the principal chief of the southern branch of the tribe4 ,watnani--a black mark or picture1 from waty1 black4 ,see ,arapaho song #di4 ,watn-gaa--,black ,coyote1 from watn1 black1 and gaa1 coyote4 ,a southern ,arapaho1 captain of the ,indian police1 and one of the principal leaders of the ,ghost dance among the ,arapaho4 ,wawa--now2 it also gives the idea of done1 or completed4 ,wawagathna--,i have already put him aside1 now ,i have put him aside4 ,wawa or waw'1 8now10 in composition1 gives the idea of 8already0 or completed action4 ,wawnadandi--,i am about to hum 7i4 e41 with the ,htikutha74 ,see ,arapaho song #be4 ,wawthbichchinnabnaguwa-u-inagathi--,i have given you 7plural7 again1 a headdress of magpie feathers2 from wawthbichchinnabnak1 ,i have given it back again2 wa-u-i1 magpie2 wagathi1 a bird's tail feathers4 ,in the verb the root is from bnina1 ,i give it to him2 waw' denotes completion1 as 8already0 done2 ch implies repetition or return of action4 ,see ,arapaho song #ef4 ,wnayuuhu--for ,wnayu1 they are new4 ,wnay1 it is new4 ,yagaahina--for ,yahagaahina4 ,yahagaahina--the 8coyote gun0 or ceremonial club of the ,gaahinna or 8,coyote men40 ,see ,arapaho song #da4 ,yaheeye6--an unmeaning exclamation used in the songs4 ,yana-usiya--how bright the moonlight is6 ,na-usiya1 the moonlight is bright4 ,yathyna--five places1 in five places2 from yathn1 five1 and yna1 places4 ,yathn--five4 ,other numerals are3 #a1 chsaiy'2 #b1 hnisi2 #c1 hnsi2 #d1 yen2 #e1 yath or yathn2 #f1 nitataq2 #g1 nisataq2 #h1 nsataq2 #i1 thiataq2 #aj1 wttaq2 #bj1 nisa2 #bi1 nisa-thiatqun2 #cj1 nsa2 #dj1 yeya2 #ej1 yathaiya2 #fj1 nitatsa2 #gj1 nisatsa2 #hj1 nsatsa2 #ij1 thiatsa2 #ajj1 wttsa4 ,yenis--the wild rose4 ,the rosebush is yenis2 the seed berry is yenun1 literally 8louse child10 from the resemblance of the seeds to nits or lice4 ,see ,arapaho song #bi4 ,yenisitina--with the wild rose2 from yenis1 the wild rose1 and tinaq1 with4 ,yhhih--an unmeaning word combination of syllables used in the gambling songs4 ,see ,arapaho song #fi4 ,,the ,,cheyenne ,,tribal ,,synonymy ,bahakosn--,caddo name2 8striped arrows10 bh1 arrow4 ,the ,caddo sometimes also call them ,sinbo1 from their ,comanche name4 ,cheyenne--popular name1 a ,french spelling of their ,sioux name4 ,it has no connection with the ,french word chien1 8dog40 ,dztssts--proper tribal name2 nearly equivalent to 8our people40 ,gatsalghi--,kiowa ,apache name4 ,htsina 7singular ,htsi7--,arapaho name1 signifying 8scarred people10 from htshini1 8scarred or cut40 ,according to the ,arapaho statement the ,cheyenne were so called because they were more addicted than the other tribes to the practice of gashing themselves in religious ceremonies4 ,the name may have more special reference to the tribal custom of cutting off the fingers and hands of their slain enemies4 7,see tribal sign1 page #ajbd47 ,itsupuzi--,hidatsa name1 8spotted arrow quills0 7,matthews74 ,kanahewastsk--,cree name1 8people with a language somewhat like ,cree0 7,grinnell74 ,niererikwats-kniki--,wichita name4 ,nanonks-karenki--,kichai name4 ,pgnvo--,shoshoni and ,comanche name2 8striped arrows10 from pga1 8arrow10 and nvo1 8striped40 ,skota--,kiowa name2 seems to refer to 8biting40 ,sa-sis-e-tas--proper tribal name according to ,clark 7,indian ,sign ,language1 #ii1 #ahhe74 ,the form should be ,dztssts as given above4 ,shaiela or ,shaiena--,sioux name2 8red10 or decorated with red paint4 ,according to ,riggs1 as quoted by ,clark1 the ,sioux call an alien language a 8red0 language1 while they designate one of their own stock as 8white10 so that the name would be equivalent to 8aliens40 ,the ,sioux apply the same name also to the ,cree4 ,shinavo--another ,comanche name1 probably a derivative from the word ,cheyenne4 ,shida--another ,wichita name1 derived from the word ,cheyenne4 ,staitan--unidentified tribal name1 given1 by ,lewis and ,clark4 ,identical with the ,cheyenne1 from their own word ,hstitn1 8,i am a ,cheyenne40 ,,tribal ,,sign ,the ,cheyenne tribal sign1 made by drawing the right index finger several times across the left forefinger1 is commonly interpreted 8cut fingers0 or 8cut wrists10 and is said to be derived from their custom of cutting off the fingers and hands of slain enemies4 ,although the same practice was found among other tribes1 the ,cheyenne were particularly distinguished in this regard4 ,in ,mackenzie's great fight with the ,cheyenne in ,wyoming1 in #ahgf1 two necklaces made of human fingers were found in the captured ,indian camp1 together with a small bag filled with hands cut from the bodies of children of the ,shoshoni tribe1 their enemies4 ,one of these necklaces was afterward deposited in the ,national ,museum at ,washington4 7,see ,bourke in ,ninth ,annual ,report of the ,bureau of ,ethnology47 ,some competent ,indian authorities say1 however1 that the sign is intended to indicate 8stripe people10 or 8striped-arrow people10 referring to the fact that the ,cheyenne usually feathered their arrows with the striped feathers of the wild turkey4 ,this agrees with the interpretation of the name for the ,cheyenne in several different languages4 ,,sketch ,,of ,,the ,,tribe ,the ,cheyenne are one of the westernmost tribes of the great ,algonquian stock4 ,in one of their ghost songs they sing of the 8turtle river10 on which they say they once lived4 7,cheyenne song #c47 ,from several evidences this seems to be identical with the ,saint ,croix1 which forms the boundary between ,wisconsin and ,minnesota4 ,this statement agrees with the opinion of ,clark 7,indian ,sign ,language71 who locates their earliest tradition in the neighborhood of ,saint ,anthony falls4 ,they were driven out by the ,sioux and forced toward the northwest1 where they came in contact with the ,asiniboin 7called by them ,hohe71 with whom they were never afterward at peace4 ,at a later period1 according to ,lewis and ,clark1 they lived on the ,cheyenne branch of ,red river1 in northern ,minnesota1 whence they were again driven by the ,sioux into the prairie4 ,in #ahje they wandered about the head of ,cheyenne river of ,dakota and in the ,black hills1 and were at war with the ,sioux1 though at peace with most other tribes4 ,since then they have pushed on to the west and south1 always in close confederation with the ,arapaho4 ,these two tribes say they have never known a time when they were not associated4 ,about forty years ago1 in ,wyoming1 the band since known as the northern ,cheyenne separated from the others 7,clark71 and have since lived chiefly in ,montana or with the ,sioux1 with whom the ,cheyenne made peace about sixty years ago4 ,the other and larger portion of the tribe continued to range chiefly on the lands of the ,arkansas and ,canadian in ,colorado and the western part of ,kansas and ,oklahoma4 ,they and the ,arapaho made peace with the ,kiowa and ,comanche in #ahdj1 and raided in connection with these tribes into ,texas and ,mexico until assigned in #ahfi to a reservation in what is now western ,oklahoma4 ,in #ahgd they1 as well as the ,kiowa1 ,comanche1 and ,kiowa ,apache1 again went on the warpath in consequence of the depredations of the buffalo hunters1 but the outbreak was speedily suppressed4 ,in #ahij they sold their reservation and took allotments in severalty4 ,the northern ,cheyenne joined the ,sioux in the 8,custer war0 of #ahgf-gg4 ,at the surrender of the hostiles they were removed to ,oklahoma and placed with the southern ,cheyenne1 but were much dissatisfied with their location1 the dissatisfaction culminating in the attempt of a large party1 under ,dull ,knife1 to escape to the north1 in ,september1 #ahgh4 ,they were pursued1 and a part of them captured and confined at ,fort ,robinson1 ,nebraska1 whence they made a desperate attempt to escape on the night of ,january #i1 #ahgi1 resulting in the killing of nearly all of the prisoners4 ,they were finally assigned a reservation in ,montana1 where they now are1 with the exception of a few among the ,sioux4 ,according to the official report for #ahib1 the southern ,cheyenne in ,oklahoma numbered #b1aai1 the northern ,cheyenne in ,montana1 #a1bjj1 and those with the ,sioux at ,pine ,edge1 ,south ,dakota1 #abj1 a total of #c1dci4 ,the ,cheyenne have eleven tribal divisions4 ,they have at least two dialects1 but probably more4 ,the tribal divisions in their order in the camping circle are-- #a4 ,evsts-unpahs 78smoky lodges0--,grinnell1 fide ,clark74 #b4 ,staya or ,stasina4 ,this is one of the most important divisions and formerly constituted a distinct tribe1 but was afterward incorporated with the ,cheyenne4 ,according to concurrent ,cheyenne and ,blackfoot tradition1 as given by ,grinnell1 they seem originally to have been a part of the ,blackfeet1 who became separated from the main body of their tribe by the sudden breaking up of the ice while crossing a large river4 ,they drifted to the southward and finally met and joined the ,cheyenne in the ,black hills4 ,their name1 spelled ,suti by ,grinnell1 is said to mean 8strange talkers40 ,they live now on the upper ,washita in ,oklahoma and speak a dialect differing considerably from that of the rest of the tribe4 #c4 sium-itniuw'1 78ridge-people20 singular1 siumi-tn--,grinnell1 fide ,clark74 #d4 ,hw-tniuw'1 8hairy men40 ,the name is also sometimes used collectively to designate all of the southern ,cheyenne as distinguished from the northern ,cheyenne1 called collectively ,hmss4 ,the southern ,cheyenne are also designated collectively as ,sowni1 8southerners40 #e4 ivimna1 8scabby40 ,this name is said to have been given them originally on account of an epidemic which once broke out among their horses and rendered them mangy4 #f4 ,witapiu 78haters0--,grinnell1 ide ,clark74 #g4 ,hotmi-tniuw1 8dog men10 or ,mstvint1 8heavy eyebrows40 ,this is also the name of one of the divisions of their warrior organization4 #h4 ,otugn4 #i4 ,hmss1 8eaters40 ,this is the most important division of the northern ,cheyenne1 and the name is also used by those of the south to designate all the northern ,cheyenne collectively4 #aj4 ,anskowns4 #aa4 ,pntg4 ,illustration3 ,fig4 #ajj--;,cheyenne camping circle4 ,these are the names given to the author by the ,cheyenne themselves as the complete list of their tribal divisions4 ,grinnell1 on the authority of the ,clark manuscript1 names six of these with two others1 ,matsshkota1 8corpse from a scaffold10 and ,miayma1 8red lodges10 which may be identical with some of the others named above1 or may perhaps be degrees of their military organization instead of tribal divisions4 ,in the great ceremony of the 8medicine arrow10 last enacted on the ,washita in #ahij1 the camping circle opened to the south4 ,at all other gatherings of the tribe the circle opened to the east1 agreeable to the general ,indian custom1 the several divisions encamping in the order shown in figure #ajj4 ,the ,cheyenne1 like the prairie tribes generally1 are1 or were until within a few years past1 a nation of nomads1 living in skin tipis1 and depending almost entirely on the buffalo for food4 ,yet they have a dim memory of a time when they lived in permanent villages and planted corn1 and in their genesis tradition1 which occupies four 8smokes0 or nights in the telling1 they relate how they 8lost0 the corn a long time ago before they became wanderers on the plains4 ,they deposit their dead on scaffolds in trees1 unlike their confederates1 the ,arapaho1 who bury in the ground4 ,their most sacred possession is the bundle of 8medicine arrows10 now in possession of the southern division of the tribe4 ,they have a military organization similar to that existing among the ,arapaho and other prairie tribes1 as described under number #dc of the ,arapaho songs4 ,above all the tribes of the plains they are distinguished for their desperate courage and pride of bearing1 and are preeminently warriors among people whose trade is war4 ,they are strongly conservative and have steadily resisted every advance of civilization1 here again differing from the ,arapaho1 who have always shown a disposition to meet the white man half-way4 ,in fact1 no two peoples could well exhibit more marked differences of characteristics on almost every point than these two confederated tribes4 ,the ,cheyenne have quick and strong intelligence1 but their fighting temper sometimes renders them rather unmanageable subjects with whom to deal4 ,their conservatism and tribal pride tend to restrain them from following after strange gods1 so that in regard to the new messiah they assume a rather skeptical position1 while they conform to all the requirements of the dance code in order to be on the safe side4 ,clark1 in his ,indian ,sign ,language1 thus sums up the characteristics of the ,cheyenne3 ,as a tribe they have been broken and scattered1 but in their wild and savage way they fought well for their country1 and their history during the past few years has been written in blood4 ,the men of the ,cheyenne ,indians rank as high in the scale of honesty1 energy1 and tenacity of purpose as those of any other tribe ,i have ever met1 and in physique and intellect they are superior to those of most tribes and the equal of any4 ,under the most demoralizing and trying circumstances they have preserved in a remarkable degree that part of their moral code which relates to chastity1 and public sentiment has been so strong in them in regard to this matter that they have been1 and are still1 noted among all the tribes which surround them1 for the virtue of their women4 ,the ,cheyenne language lacks the liquids l and r4 ,it is full of hissing sounds and difficult combinations of consonants1 so that it does not lend itself readily to song composition1 for which reason1 among others1 the ,cheyenne in the south usually join the ,arapaho in the ,ghost dance and sing the ,arapaho songs4 ,,songs ,,of ,,the ,,cheyenne #a4 ,ot nnisnsists ,ot nnisnssts--,eheeye6 ,ot nnisnssts--,eheeye6 ,mtesemmoestnowet--heeye6 ,mtesemmoestnowet--heeye6 ,hoivitusimomots--,eheeye6 ,hoivitusimomots--,eheeye6 ,nukaeshevoetse ,nitusimitnun1 ,nitusimitnun4 ,translation ,well1 my children--,eheeye6 ,well1 my children--,eheeye6 ,when you meet your friends again--heeye6 ,when you meet your friends again--heeye6 ,the earth will tremble--,eheeye6 ,the earth will tremble--,eheeye6 ,the summer cloud 787 ,it will give it to us1 ,it will give it to us4 ,the interpretation of this song is imperfect and the meaning is not clear4 ,it evidently refers to the earthquake which it is supposed will occur at the moment of contact of the spirit world with the old earth4 ,the literal meaning of the second line1 rendered 8when you meet your friends again10 is 8when you are living together again40 #b4 ,ehn eshoini ,ehn eshoini1 ,ehn eshoini1 ,hoiv eshoini1 ,hoiv eshoini1 ,iyoh--,eyeye6 ,iyoh--,eyeye6 ,inistoniwoni--,aheeye6 ,inistoniwoni--,aheeye6 ,translation ,our father has come1 ,our father has come1 ,the earth has come1 ,the earth has come1 ,it is rising--,eyeye6 ,it is rising--,eyeye6 ,it is humming--,aheeye6 ,it is humming--,aheeye6 ,this is the song composed by ,porcupine1 the great leader of the ,ghost dance among the northern ,cheyenne4 ,it refers to the coming of the new earth which is to come over this old world and which is represented as making a humming or rolling noise as it swiftly approaches4 #c4 ,nnisonsstsihi ,nnisonsstsihi1 ,nnisonsstsihi1 ,hitni mnoyuhii1 ,hitni mnoyuhii1 ,owani tsinitai-wosihi1 ,owani tsinitai-wosihi1 ,tsnitai-womai-wosihi1 ,tsnitai-womai-wosihi4 ,ihni ihiwouhi1 ,ihni ihiwouhi4 ,translation ,my children1 my children1 ,here is the river of turtles1 ,here is the river of turtles1 ,where the various living things1 ,where the various living things1 ,are painted their different colors1 ,are painted their different colors4 ,our father says so1 ,our father says so4 ,this song has a very pretty tune4 ,the ,cheyenne claim to have lived originally in the north on a stream known to them as the 8,river of ,turtles40 ,reverend ,h4 ,r4 ,voth1 former missionary among the ,cheyenne and ,arapaho1 states that the ,indians say that along the banks of this stream were clays of different colors which they used for paint4 ,in a letter of ,october #a1 #ahia1 he says3 8,i have now in my possession some red and some gray or drab paint that ,black ,coyote brought with him from the north1 which he claims came from that ancient ,turtle river1 and which the ,indians are now using to paint themselves4 ,they say there are more than two kinds of color at that river1 or at least used to be40 ,according to ,clark 7,indian ,sign ,language1 page #ii7 the oldest traditions of the ,cheyenne locate their former home on the headwaters of the ,mississippi in ,minnesota1 about where ,saint ,paul now is4 ,other facts corroborate this testimony1 and the traditional 8,turtle river0 would seem to be identical with the ,saint ,croix1 which is thus described by ,coxe in #agda3 ,a little higher up is the river ,chabadeda1 above which the ,meschacebe makes a fine lake twenty miles long and eight or ten broad4 ,nine or ten miles above that lake1 on the east side1 is a large fair river1 called the river of ,tortoises1 after you have entered a little way1 which leads far into the country to the northeast1 and is navigable by the greatest boats forty miles4 ,about the same distance farther up1 the ,meschacebe is precipitated from the rocks about fifty feet1 but is so far navigable by considerable ships1 as also beyond1 excepting another fall1 eighty or ninety miles higher1 by large vessels1 unto its sources1 which are in the country of the ,sieux1 not at a very great distance from ,hudson's bay4 ,there are many other smaller rivers which fall into the ,meschacebe1 on both sides of it1 but being of little note1 and the description of them of small consequence1 ,i have passed over them in silence4 7,coxe1 ,carolana1 #agda1 in ,french's ,hist4 ,coll4 of ,la41 part #b1 #bcc1 #ahej47 #d4 ,nseenehe eheyowomi ,nseenehe eheyowomi1 ,nseenehe eheyowomi1 ,enne mnoyoh eheyowomi1 ,enne mnoyoh eheyowomi4 ,translation ,i waded into the yellow river1 ,i waded into the yellow river1 ,this was the ,turtle river into which ,i waded1 ,this was the ,turtle river into which ,i waded4 ,this song is probably explained by the one immediately preceding4 #e4 ,wosiv- ,wosiv-1 ,wosiv-1 ,nnima-iy1 ,nnima-iy1 hiyaeyeeheye6 hiyaeyeeheye6 ,translation ,the mountain1 ,the mountain1 ,it is circling around1 ,it is circling around1 hiyaeyeeheye6 hiyaeyeeheye6 ,the interpretation of this song is not satisfactory4 ,it was explained that by the mountain was meant the new earth1 which was represented as approaching rapidly with a circular motion4 #f4 ,niha-ihihi ,niha-ihihi1 ,niha-ihihi1 ,naesoyutuhi1 ,naesoyutuhi1 ,uguchihihi1 ,uguchihihi1 ,nanistohewuhi1 ,nanistohewuhi1 ,ga6 ,nahewuhi1 ,ga6 ,nahewuhi4 ,translation ,my father1 ,my father1 ,i come to him1 ,i come to him1 ,the crow1 ,the crow1 ,i cry like it1 ,i cry like it1 ,caw6 ,i say1 ,caw6 ,i say4 ,the connection of the crow with the doctrine of the ,ghost dance has already been explained4 ,see ,arapaho song #cf4 #g4 ,hiawuhi--hihihai-yai ,hiawuhi--,hihihai-yai6 ,hiawuhi--,hihihai-yai6 ,nistanoni--,hihihai-yai6 ,nistanoni--,hihihai-yai6 ,hima wihui--,hihihai-yai6 ,hima wihui--,hihihai-yai6 ,nihihinoni--,hihihai-yai6 ,nihihinoni--,hihihai-yai6 ,nshibtmoni--,hihihai-yai6 ,nshibtmoni--,hihihai-yai6 ,translation ,the devil--,hihihai-yai6 ,the devil--,hihihai-yai6 ,we have put him aside--,hihihai-yai6 ,we have put him aside--,hihihai-yai6 ,the ,white ,man ,above--,hihihai-yai6 ,the ,white ,man ,above--,hihihai-yai6 ,he is our father--,hihihai-yai6 ,he is our father--,hihihai-yai6 ,he has blest us--,hihihai-yai6 ,he has blest us--,hihihai-yai6 ,it is hardly necessary to state that the idea of a devil is not aboriginal1 although now embodied in the ,indian mythology and language from contact with the whites4 ,the 8,white ,man ,above0 is understood to mean the ruler whose precursor the messiah is1 equivalent to our idea of ,god4 #h4 ,niha--,eyehe6 ,eheeye ,niha--,eyehe6 ,eheeye6 ,niha--,eyehe6 ,eheeye6 ,tsstamonohyot--,eheeye6 ,tsstamonohyot--,eheeye6 ,ottawomempew--,heeye6 ,ottawomempew--,heeye6 ,nimisttuhmi--,heeye6 ,nimisttuhmi--,heeye6 ,ehiwou1 ,ehiwou--,he6 ,translation ,my father--,eyehe6 ,eheeye6 ,my father--,eyehe6 ,eheeye6 ,when ,i first met him--,eheeye6 ,when ,i first met him--,eheeye6 8,in the blue-green water--,heeye60 0,in the blue-green-water--,heeye60 8,you must take a bath8--,heeye60 8,you must take a bath0--,heeye60 ,thus he told me1 thus he told me--,he6 ,quite a number of the ,cheyenne ghost songs refer to rivers seen in the spirit world1 these being frequently designated by colors1 as yellow1 blue1 etc4 ,it may be that certain rivers play a prominent part in their mythology1 and as has been said they locate their earliest traditional home on the 8,turtle river40 ,the word here rendered 8blue-green0 might mean either blue or green1 as in ,cheyenne and in many other ,indian languages the two colors are not differentiated4 ,compare ,cheyenne song number #af4 #i4 minqi minqi--,iyaheyahee6 minqi--,iyaheyahee6 ,nstsishihiyohonimni--,aheeye6 ,nstsishihiyohonimni--,aheeye6 ,nshkan nstsishnutsimani--,aheeye6 ,nshkan nstsishnutsimani--,aheeye6 ,ehni ninnietni--,aheeye6 ,ehni ninnietni--,aheeye6 ,translation ,my comrade--,iyaheyahee6 ,my comrade--,iyaheyahee6 ,let us go and play shinny--,aheeye6 ,let us go and play shinny--,aheeye6 ,let us look for our mother--,aheeye6 ,let us look for our mother--,aheeye6 ,our father tells us to do it--,aheeye6 ,our father tells us to do it--,aheeye6 ,this song was composed by ,mo ki1 8,little ,woman10 the ,cheyenne wife of ,grant ,left-hand4 ,although a young woman1 she is regarded as a leader in the ,cheyenne ,ghost dance1 having been in frequent trances and composed numerous songs4 ,in this she relates her experience in one trance1 during which she and her girl comrade played together the woman's game of shinny1 already described1 and then went to look for their mothers1 who had gone to the spirit world years before4 #aj4 ,hestutuai ,hestutuai--,yhy6 ,hesutui-- ,ad libitum4 ,translation ,the buffalo head--,yhy6 ,the half buffalo-- ,ad libitum4 ,this song refers to the crazy dance1 which the author of the song saw the former warriors of his tribe performing in the spirit world4 ,the crazy dance1 called ,psam by the ,cheyenne and ,ahakaw by the ,arapaho1 belonged to one order of the military organization already described in treating of the ,arapaho songs4 7,see ,arapaho song #dc47 ,the name in both languages is derived from the word for 8crazy40 ,men1 women1 and children took part in the ceremony1 dressed in skins or other costume to represent various animals1 as buffaloes1 panthers1 deer1 and birds1 with one bear1 two foxes1 and seven wolves1 besides two 8medicine wolves40 ,each strove to imitate the animal personated in action as well as in appearance4 ,it was the business of the two foxes to be continually running and stumbling over the others in their efforts to escape from the crowd4 ,the dance1 whose essential feature was the doing of everything by contraries1 had its parallel among many eastern tribes1 particularly among the old ,huron and ,iroquois4 ,it was considered the most picturesque and amusing dance among the prairie tribes4 ,the 8half buffalo0 of the song refers to the robe worn by certain of the dancers1 which consisted of the upper half of a buffalo skin1 the head portion1 with the horns attached1 coming over the head of the dancers4 ,the dance was an exhibition of deliberate craziness in which the performers strove to outdo one another in nonsensical and frenzied actions1 particularly in constantly doing the exact opposite of what they were told to do4 ,it was performed only in obedience to a vow made by some person for the recovery of a sick child1 for a successful war expedition1 or for some other ,indian blessing4 ,it lasted four days1 the performers dancing naked the first three days and in full dance costume on the fourth4 ,the leaders in the absurdities were two performers whose bodies and cheeks were painted with white clay1 and whose ears were filled with hair shed by the buffalo1 which was believed to confer strong 8medicine0 powers4 ,they carried whistles1 and shot at the spectators with blunt arrows4 ,almost every license was permitted to these two1 who in consequence were really held in dread by the others4 ,among other things the crazy dancers were accustomed to dance through a fire until they extinguished it by their tramping4 ,this was done in imitation of the fire-moth1 called ahaka1 8crazy10 by the ,arapaho1 which hovers about a flame or fire and finally flies into it4 ,they also handled poisonous snakes1 and sometimes1 it is said1 would even surround and kill a buffalo by their unaided physical strength4 ,the ,cheyenne dance differed somewhat from that of the ,arapaho4 ,it was last performed in the south about ten years ago4 #aa4 ,nmiots ,nmiots--,eheeeye6 ,nmiots--,eheeeye6 ,ntosnoeyotsnots hewowits--,eyaheeye6 ,ntosnoeyotsnots hewowits--,eyaheeye6 ,ntsvswomtsnowa-- ,ntsvswomtsnowa4 ,translation ,i am coming in sight--,eheeeye6 ,i am coming in sight--,eheeeye6 ,i bring the whirlwind with me--,eyaheeye6 ,i bring the whirlwind with me--,eyaheeye6 ,that you may see each other-- ,that you may see each other4 ,the whirlwind is regarded with reverence by all the prairie tribes4 ,in the mythology of the ,ghost dance it seems to be an important factor in assisting the onward progress of the new world and the spirit army4 ,it is mentioned also in several ,arapaho ghost songs4 #ab4 ,agachihi ,agachihi1 ,agachihi1 ,inimiha1 ,inimiha4 ,hitsinayo1 ,hitsinayo-- ,navishinima yusuwunutu1 ,navishinima yusuwunutu4 ,translation ,the crow1 the crow1 ,he is circling around1 ,he is circling around1 ,his wing1 his wing-- ,i am dancing with it1 ,i am dancing with it4 ,this song refers to the sacred crow feathers1 which certain of the dancers wear upon their heads in the ,ghost dance1 as explained in the ,arapaho songs4 #ac4 ,nnisensstse ,nnisensstse nshinistoniva--,heeye6 ,nnisensstse nshinistoniva--,heeye6 ,nnisoniwo1 nnisoniwo1 ,ivotomomsto--,heeye6 ,ivotomomsto--,heeye6 ,nvisivm1 nvisivm4 ,translation ,my children1 ,i am now humming--,heeye6 ,my children1 ,i am now humming--,heeye6 ,your children1 your children1 ,they are crying--,heeye6 ,they are crying--,heeye6 ,they are hurrying me along1 ,they are hurrying me along4 ,this song is supposed to be addressed by the father or messiah to his disciples4 ,he tells them that their children in the spirit world are crying to be reunited with their friends here1 and thus are hastening their coming4 ,the expression1 8,i am humming10 may possibly refer to his rapid approach4 #ad4 ,ogoch--,eheeye ,ogoch--,eheeye6 ,ogoch--,eheeye6 ,tsenehs nvihom1 ,tsenehs nvihom4 ,aaev1 ,aaev1 ,nstsistn ewovashimnsts1 ,nstsistn ewovashimnsts4 ,nishivtmni1 ,nishivtmni4 ,translation ,the crow--,eheeye6 ,the crow--,eheeye6 ,i saw him when he flew down1 ,i saw him when he flew down4 ,to the earth1 to the earth4 ,he has renewed our life1 ,he has renewed our life4 ,he has taken pity on us1 ,he has taken pity on us4 ,this song was composed by ,grant ,left-hand's wife4 ,the ,crow is here considered as the lord of the new spirit world4 #ae4 ,tssosoyotstoho ,tssosoyotstoho1 ,tssosoyotstoho1 ,hestnowhehe1 ,hestnowhehe1 ,nvihosnihi1 ,nvihosnihi1 ,tsenovittsestovi1 ,tsenovittsestovi1 koyonivhe1 koyonivhe4 ,translation ,while ,i was going about1 ,while ,i was going about1 ,among the people1 at my home1 ,among the people1 at my home1 ,i saw them1 ,i saw them1 ,where they gambled1 ,where they gambled1 ,with the koyo wheel1 ,with the koyo wheel4 ,this song was also composed by ,moki1 the wife of ,grant ,left-hand4 ,the expression here rendered 8my home0 is literally 8where ,i belonged10 as1 since the death of her children1 she speaks of the spirit world as her own proper home4 ,in this song she tells how she found her departed friends playing the game of the koyo or bqti wheel1 as described in ,arapaho song #di4 #af4 ,niha--,eyeheeyeye ,niha--,eyeheeyeye6 ,niha--,eyeheeyeye6 ,hinisonihu--,hiyeye6 ,hinisonihu--,hiyeye6 ,ottwomi mpiva--,heeye6 ,ottwomi mpiva--,heeye6 ,ettuhamotu--,heeye6 ,ettuhamotu--,heeye6 ,nhisimaqaniwom--heeye6 ,nhisimaqaniwom--heeye6 ,etwuhotnu--,heeye6 ,etwuhotnu--,heeye6 ,translation ,my father--,eyeheeyeye6 ,my father--,eyeheeyeye6 ,his children--,hiyeye6 ,his children--,hiyeye6 ,in the greenish water--,heeye6 ,in the greenish water--,heeye6 ,he makes them swim--,heeye6 ,he makes them swim--,heeye6 ,we are all crying--heeye6 ,we are all crying--heeye6 ,this song conveys nearly the same idea as that of number #h4 ,the expression 8,we are all crying0 might be rendered 8,we are all pleading1 or praying0 to the father1 to hasten his coming4 #ag4 ,agach--,eheeye ,agach--,eheeye6 ,agach--,eheeye6 ,veta chi--,heeye6 ,vetachi--,heeye6 ,ehoiotsstu1 ,ehoiotsstu4 ,maetumunu--,heeye6 ,maetumunu--,heeye6 ,ehoiotso1 ,ehoiotso4 ,nvisivqewont1 ,nvisivqewont4 ,nstkonaoevo1 ,nstkonaoevo4 ,ehevoo1 ,ehevoo4 ,translation ,the crow--,eheeye6 ,the crow--,eheeye6 ,the grease paint--,heeye6 ,the grease paint--,heeye6 ,he brings it to me1 ,he brings it to me4 ,the red paint--,heeye6 ,the red paint--,heeye6 ,he brings it1 ,he brings it4 ,i prepare myself with it1 ,i prepare myself with it4 ,it will make you strong1 ,it will make you strong4 ,he tells me1 ,he tells me4 ,red is a sacred color with all ,indians1 and is usually symbolic of strength and success1 and for this reason is a favorite color in painting the face and body for the dance or warpath1 and for painting the war pony1 the lance1 etc4 ,on all important occasions1 when painting the face or body1 the skin is first anointed with grease to make the paint adhere better1 so as not to obscure the sharp lines of the design4 #ah4 ,nnisonsstsi--,heeye ,nnisonsstsi--,heeye6 ,nnisonsstsi--,heeye6 ,vinntuuwa ogochi--,aheeye6 ,vinntuuwa ogochi--,aheeye6 ,nstsivshiwomtsno1 ,nstsivshiwomtsno4 ,translation ,my children--,heeye6 ,my children--,heeye6 ,kill a buffalo 7or beef7 for the ,crow--,aheeye6 ,kill a buffalo 7or beef7 for the ,crow--,aheeye6 ,by that means ,i shall see you1 ,by that means ,i shall see you4 ,this song refers to the feast which accompanies every dance4 ,the implied meaning is that the people must get ready for a dance in order that they may see the ,crow1 their father4 #ai4 ,aguga-ihi ,aguga-ihi1 ,aguga-ihi4 ,tsishisthisihi1 ,tsishisthisihi4 ,ihootsihi1 ,ihootsihi4 ,tstwothi1 ,tstwothi4 ,hinisanhi1 ,hinisanhi4 ,tstwomohu1 ,tstwomohu4 ,translation ,the crow woman-- ,the crow woman-- ,to her home1 ,to her home1 ,she is going1 ,she is going4 ,she will see it1 ,she will see it4 ,her children1 ,her children4 ,she will see them1 ,she will see them4 ,this song was also composed by ,moki1 8,little ,woman10 the wife of ,grant ,left-hand4 ,on account of her frequent trances and consequent leadership in the ,cheyenne ,ghost dance1 she assumes the title of the ,crow ,woman1 i4 e41 the woman messenger from the spirit world4 ,the story of her own and her husband's connection with the ,ghost dance is of interest for the light it throws on the working of the ,indian mind1 especially with regard to religion4 ,moki is a young ,cheyenne woman married to a young ,arapaho1 ,grant ,left-hand1 about #cj years of age1 a former ,carlisle student1 and the son of ,nawat1 or ,left-hand1 the principal chief of the southern ,arapaho4 ,notwithstanding several years of ,english education1 ,grant is a firm believer in the doctrine and the dance1 and the principal organizer and leader of the auxiliary 8crow dance0 in his own tribe1 while his wife is as prominent in the ,ghost dance among the ,cheyenne1 and has composed a series of a dozen or more songs descriptive of her various trance experiences in the other world4 ,her first child died soon after birth1 and the young mother was keenly affected by the bereavement4 ,afterward a boy was born to them1 and became the idol of his parents1 especially of the father4 ,he grew up into a bright and active little fellow1 but when about #d years of age was suddenly seized with a spasm in the night and died in a few minutes1 almost before his father could reach his bed4 ,this second loss brought deep sorrow to them both1 and the mother brooded over it so that there was serious fear for her own life4 ,then came the ,ghost dance and the new doctrine of a reunion with departed friends4 ,the mother went to the dance1 fell into a trance1 met her children as in life1 and played with her little boy4 ,on awaking and returning home she told her husband4 ,he could hardly believe it at first1 but it required but little persuasion to induce him to attend the next ,ghost dance with her1 because1 as he said1 8,i want to see my little boy40 ,he himself fell into a trance1 saw his children1 and rode with his little boy on the horse behind him over the green prairies of the spirit land4 ,from that time both became devoted adherents and leaders of the ,ghost dance2 their trances have been frequent1 and every dance is welcomed as another opportunity of reunion with departed friends4 ,the young man was deeply affected as he spoke of his love for his children1 the sudden death of the little boy1 and their second meeting in the other world1 and as his wife sat by his side looking up into our faces and listening intently to every word1 although she understood but little ,english1 it could not be doubted that their faith in the reality of the vision was real and earnest4 ,every ,indian parent who has lost a child1 every child who has lost a parent1 and every young man and woman who has lost a brother1 sister1 or friend affirms a similar reason for belief in the ,ghost dance4 ,,cheyenne ,,glossary ,aaev--for ,hov4 ,agach--for ,ogochi4 ,agachihi--for ,ogochi4 ,aguga-ihi--for ,ogoga4 ,aheeye--an unmeaning exclamation used in the songs4 hiyaeyeeheye--ibid4 koyo--the ,cheyenne name for the bqti gaming wheel4 ,see ,arapaho song #di4 koyonv--with the koyo wheel4 kwiu--for koyo1 the ,cheyenne name of the bqati wheel4 minqi--my 7female7 comrade 7vocative74 ,anskowns--a ,cheyenne division4 ,the meaning of the name is unknown4 ,cheyenne--the popular name for the ,cheyenne tribe4 ,it is derived from their ,sioux name ,shaiena or ,shaiela1 8red10 and figuratively 8alien40 ,dztssts--8our people20 the name used by the ,cheyenne for themselves4 ,eheeye--an unmeaning exclamation used in the songs4 ,ehn or ,ehni--for hnh4 ,eheeeye--an unmeaning exclamation used in the songs4 ,eheeye--ibid4 ,ehevo--for hiwo4 ,eheyowomi--yellowish4 ,ehoiotsst--he brings it4 ,another form is ,ehoiotso4 ,nhoiotsst1 ,i bring it4 ,ehoiotso--another form of ,ehoiotsst4 ,enne--for ,hnn4 ,eshon--he has come4 ,nhon1 ,i come4 ,ettuhamotu--for ttuhamot4 ,etwuhotnu--for twohwtnu4 ,evsts-,unpahs--8smoky lodges0 7,clark71 a ,cheyenne division4 ,ewovashimnsts--he has renewed it1 he has changed it4 ,nwovashimnsts1 ,i have renewed it4 ,eyaheeye--an unmeaning exclamation used in the songs4 ,eyehe--ibid4 ,eyeheeyeye--ibid4 ,eyeye--ibid4 ,ga6--caw6 an imitation of the cry of the crow4 ,gatsalghi--the ,kiowa ,apache name for the ,cheyenne4 ,he6--an unmeaning exclamation used in the songs4 ,heeye--ibid4 ,hestnowh--the people1 among the people4 ,hestutuai--for hstutuai4 ,hesutuh--for ,is-hotu-ai4 ,hew-,tniuw'--8hairy men20 the name of a principal division of the southern ,cheyenne1 and also used to designate all of the southern ,cheyenne collectively4 ,hewowtsu--the whirlwind4 ,hima-,wihui--for ,himh-,wihu4 ,himh-,wihu--,god2 literally the 8white man0 7wihu7 8above0 7himh74 ,see ,cheyenne song #g4 ,hiawhi--the devil4 ,see ,cheyenne song #g4 ,hihihaiyai--an unmeaning exclamation used in the songs4 ,hnn--that is it2 it is that one4 ,compare ,htn4 ,hinisanhi--for ,hnsonh4 ,hnsonh--her 7his7 children4 ,compare ,nnsonsts4 ,htn--here it is4 ,compare ,hnn4 ,hitniwov--8cloud men10 the ,cheyenne name for the ,arapaho4 ,from hitn1 man1 and wov1 cloud4 ,hitsinayo--for ,htsinon4 ,htsinon--his wing4 ,there is no word for wing alone4 ,hiyeye--an unmeaning exclamation used in the songs4 ,hmss--8eaters10 the name of one of the most important divisions of the northern ,cheyenne1 and also used collectively in the south to designate the whole of the northern band4 ,hohe--the ,cheyenne name for the ,asiniboin4 ,the name is originally from the ,sioux language1 and is said to mean 8rebels40 ,hov--the earth1 the ground4 ,hooisiyonots--the ,cheyenne name for the qaqa-untha1 or throwing sticks1 used in the game of the bqati4 ,see ,arapaho song #di4 ,hosoewont--dancing with it1 dancing by means of it4 ,nhoso1 ,i dance4 ,hotm-itniuw'--8dog men20 the name of a division of the ,cheyenne and also of one order of their military organization4 hnh--our father4 ,compare ,nihw'e4 hstutuai--buffalo head2 hotu-ai1 buffalo4 hiwo--he says1 he says so4 ,nhv1 ,i say1 ,i say so4 ,ihiwouhi--for hiwo4 ,ihoots--she 7he7 is going there4 nmih--he is circling around4 ,nvshinmaih1 ,i am circling 7going7 around2 nnma-ia1 it is circling around4 nistoniwon--he 7she1 it7 is humming1 or making a rolling noise4 ,nnstoniv1 nshnistoniva1 ,i am humming1 etc4 s-hotu-ai--a half buffalo1 i4 e41 the upper half of a buffalo hide1 including the head and horns1 worn in the ,crazy dance4 ,see ,cheyenne song #aj4 ,from s1 half1 and hotu-ai1 buffalo4 sium-itniuw'--8ridge people0 7,clark71 a ,cheyenne division4 tasupuzi--8spotted arrow quills20 the ,hidatsa name for the ,cheyenne 7,matthews74 ttuhamot--he causes them to swim4 ,ntuham1 ,i swim2 nttuhm1 let me swim4 twohwtnu--he makes them better4 ,itusimomots--it will tremble1 or shake4 ,nmomots1 ,i tremble4 ,ivotomomsto--they are crying4 ,n-qaim1 ,i am crying2 nhsimaqniwom1 we are all crying4 ,compare ,nnstohew'4 ,iyaheyahee--an unmeaning exclamation used in the songs4 ,iyoh--he 7she1 it7 is rising4 ,noh1 ,i rise4 ,maetumn--red paint4 ,maetmh1 paint4 ,mnoyohi--,turtle river2 for m-nh1 turtle 7plural1 mnonh71 oh1 river4 ,mpv1 water4 ,mnoyoh--for ,mnoyohi4 ,mnoyuhii--for ,mnoyoh4 ,mpv--water4 ,maranshobishgo--8cut-throats20 according to ,long1 the name applied by the ,cheyenne to the ,sioux4 ,the form is incorrect1 as there is no r in the ,cheyenne language4 ,according to ,hayden1 the ,cheyenne call the ,sioux ,oohomoio4 ,mtsvammowstnowt--when you 7plural7 are living together again4 ,nvstnowimonh1 ,i live with him2 namamowstnown1 we are living together4 ,mtesemmoestnowet--for ,mtsvammowstnowt4 ,matsshkota--8corpse from the scaffold20 an unidentified ,cheyenne division1 on the authority of ,clark 7,grinnell74 ,miayma--8red lodges10 an unidentified ,cheyenne division1 on the authority of ,clark 7,grinnell74 ,mstvint--8heavy eyebrows20 another name for the ,hotm-itniuw'1 q4 v4 ,moki--8little woman20 a ,cheyenne woman prominent in the ,ghost dance4 ,monshimonh--,the ,cheyenne name of the dice game1 called ta-ustana by the ,arapaho4 ,see ,arapaho song #fd4 ,naesoyutuhi--for ,nasuyut4 ,nhew'--,i say4 ,nhewuhi--for ,nhew'4 ,nhsimaqniwom--we are all crying4 ,compare ,ivotomomsto4 ,nmiiots--,i am coming in sight4 ,nmiots--for ,nmiiots4 ,nnma-i--it is circling around4 ,compare mmih4 ,nnisensstse--for ,nnsonsts4 ,nnisnssts--for ,nnsonsts4 ,nnisonsstsi--for ,nnsonsts4 ,nnsonsts--my children4 ,compare ,arapaho ,nnsana4 ,nnsoniwo1 your children2 hnsonh1 his1 or her1 children4 ,nnsoniwo--your children4 ,compare ,nnsonsts4 ,nnstohew'--,i make the sound1 ,i make a cry4 ,compare ,ivotomomsto4 ,nseenehe--for ,nsn-hn4 ,nsn-hn--,i waded in4 ,nshnistoniva--,i am now humming4 ,see nistoniwon4 ,nsuyut--,i come to him4 ,ntosnoeyots--,i shall have it with me4 ,ntnoeyotsnots1 ,i have it4 ,nvihomh--,i looked at him1 ,i saw him4 ,the present tense has the same form3 ,nvihot1 ,i look at it2 nvihosnh1 ,i looked on4 ,compare ,tstwomoh4 ,nvihosnh--,i looked on 7present tense1 same form74 ,compare ,nvihomh4 ,nvsevqewonit--,i prepare myself with it4 ,nvshinmaih--,i am going 7circling7 around4 ,compare nmih4 ,nvsivm--they are hurrying me along4 ,nvsitn1 ,i hurry4 ,nistnonh--we have put him away1 or aside4 ,nsatonh1 ,i have put him aside4 ,niererikwats-kniki--the ,wichita name for the ,cheyenne4 ,see also ,shida4 ,niha--for ,nihw'e4 ,niha-ihihi--for ,nihw'e4 ,nihihininh--he is our father4 ,compare ,nihw'e4 ,nihw'e--my father4 ,nihw'1 father2 ,nihw'e1 my father2 nihihinonh1 he is our father4 ,compare ,ihnh and ,arapaho niqa1 father4 ,nmsttuhm--you should take a swim or bath4 ,ntuham1 ,i swim or bathe4 ,nnh-nitn--he asks1 or tells1 us to do it4 ,nnh-it1 ,i ask1 or tell1 him to do it4 ,ninnietni--for ,nnh-nitn4 ,nshivtmnh--he has taken pity on us1 he has blest us1 he has sympathy for us4 ,nshivtmh1 ,i pity him4 ,nshivtmoni--for ,nshivtmnh4 ,nshknh or ,nshknh--our mother4 ,naku1 mother2 nakui1 my mother4 ,nstkonaoevo--it will strengthen you4 ,nhkonhi1 ,i am strong2 nhkon-mnihu1 ,i strengthen him4 ,nstsvsiwomtsnow--so that1 in order that1 you shall see each other2 ,nwom1 ,i see him2 nwot1 ,i see it4 ,nstsishihiyohonimni--for ,nstsishiyohonmnh4 ,nstsishnutsmnh--let us seek her1 or ask for her4 ,nhnutsnh1 ,i am looking for her4 ,nstsishiyohonmnh--let us go and play shinny4 ,nhoqu1 ,i am playing shinny2 ohonstuts1 shinny4 ,see ,cheyenne song #i4 ,nstsistn--for ,nstsstnown4 ,nstsstnown--our life1 or existence4 ,nwstnhivstts1 my existence4 ,nstsivshiwomtsnoh--by that means ,i shall see you 7plural74 ,compare ,tstwomoh4 ,ntusimtnun--he 7she1 it7 will give it to us4 ,nmtts1 ,i give it to you2 nmt1 ,i give it to him4 ,nukaeshevoetse--,this form occurs in ,cheyenne song #a4 ,the correct form and rendering are uncertain1 but it is doubtfully rendered 8the summer cloud40 ,it seems to contain the word shiv1 day4 ,ogoch or ,ogochi or ,ogoki--the crow4 ,in the ,ghost dance the crow is the messenger of the spirit world4 ,the messiah and ,god are frequently spoken of as 8,the ,crow40 ,see ,arapaho song #cf4 ,ogoga--8the crow woman20 from ogochi1 crow4 ,ohonstuts--the shinny game4 ,see ,cheyenne song #i and ,arapaho song #g4 ,oivimana--8scabby20 a ,cheyenne division4 ,ot--now6 well6 ,otsi-,tniuw'--8pierced-nose people30 the ,cheyenne name for the ,caddo4 ,ottawom--greenish4 ,ottawomempew--for ,ottawom-mp-va4 ,in the greenish 7bluish7 water1 or river4 ,ottawom1 greenish2 mp1 water4 ,otugn--a ,cheyenne division4 ,the meaning of the name is unknown4 ,owani--living things1 creatures1 animals 7including quadrupeds1 birds1 insects1 etc74 ,pgnvo--8striped arrows10 from pga1 arrow1 and nvo1 striped2 the ,shoshoni and ,comanche name for the ,cheyenne4 ,see also ,shinavo4 ,pntg--a ,cheyenne division4 ,the meaning of the name is unknown4 ,psam--the 8crazy dance0 of the ,cheyenne2 psa1 crazy4 ,it is somewhat different from the ,arapaho crazy dance4 ,see ,cheyenne song #aj and ,arapaho song #dc4 ,sa-sis-e-tas--the name used by the ,cheyenne to designate themselves1 according to ,clark4 ,it should be ,dztssts q4 v4 ,shinavo--another ,comanche name for the ,cheyenne1 probably a derivation from the word ,cheyenne4 ,shida--another ,wichita name for the ,cheyenne1 probably a derivation from the word ,cheyenne4 ,see also ,niererikwats-kniki4 ,shshinowts-itniuw'--8snake people10 the ,cheyenne name for the ,comanche4 ,sownia--8southerners20 ,cheyenne name sometimes used to designate the southern portion of the tribe in ,oklahoma4 ,staitan--a name used by ,lewis and ,clark to designate a tribe identical with the ,cheyenne4 ,it is a corruption of the ,cheyenne word hstitn1 8,i am a ,cheyenne40 ,stasina or ,staya--8strange talkers0 7,clark71 one of the most important ,cheyenne divisions and formerly a distinct tribe4 ,tsenehs--for ,tsinuis4 ,tsenovittsestovi--for ,tsenowttsstow4 ,tsenowtatsstow--where there was gambling4 ,nnow'sh1 ,i gamble4 ,tsinuis--7when7 he flew down4 ,nmiha-u1 ,i fly2 nnuiha-u1 ,i fly down4 ,tsnitaiwomaiwosihi--for ,tsuntaiwomaiw's4 ,tsinitaiwosihi--for ,tsuntaiw's4 ,tsishisthisihi--for ,tsshsts4 ,tsshsts--where she belongs1 i4 e41 her home4 ,compare ,dztssts1 the name given by the ,cheyenne to themselves4 ,tssosoyotsto--while ,i was going about4 ,nsosoyots1 ,i go about1 ,i ramble about4 ,tsstamonohyot--when ,i first reached him1 when ,i arrived where he was4 ,ntahyot1 ,i shall reach him4 ,tsstwomoh--she 7he7 will see them4 ,nwom1 ,i see him2 stawomatsmh1 ,i see you2 tstwot1 he 7she7 will see it2 nstsivshiwomtsnoh1 by that means ,i shall see you 7plural74 ,compare ,nvihomh4 ,tstwot--she 7he7 will see it4 ,compare ,tsstwomoh4 ,tsntaiwomaiw's--where they are painted in different colors2 tsntaiw's1 different2 mai-tmh1 paint4 ,tsntaiws--different1 various4 ,tgani--the ,cheyenne name for the ,wichita2 evidently a derivative from their ,comanche name1 ,dokana1 tattooed people4 ,uguchihihi--for ,ogochi4 ,vetachi--for ,vchk4 ,vchk--grease1 used in painting or anointing the face and body4 ,vnntuuw--kill a beef or buffalo for him 7imperative74 ,nntun1 ,i kill it2 nntuuh1 ,i kill it for him2 hoiwots1 a beef4 ,witp ht or ,witptu--the ,cheyenne name for the ,kiowa2 from their ,sioux name ,witaphtu1 people of the island butte4 ,wtapiu--8haters0 7,clark72 a ,cheyenne division4 ,wosv--a mountain4 ,yhy--an unmeaning exclamation used in the songs4 ,yusuwunutu--for ,hosoewont4 ,,the ,,comanche ,,tribal ,,synonymy ,bodlkiago--common ,kiowa name1 signifying 8reptile people0 or 8snake men10 from bodal1 reptile1 insect1 and kiago1 people4 ,chatha--7singular ,cha71 ,arapaho name1 signifying 8enemies40 ,comanche--popular name2 of ,mexican-,spanish origin and unknown meaning4 ,it occurs as early as #ageg1 and in the form ,cumanche as early as #agbj4 ,gyai-ko--the common name given by the ,kiowa to the ,comanche1 signifying 8enemies40 ,iatan--the ,french spelling of the name applied by several of the plains tribes to the ,ute ,indians1 and by extension to the cognate ,comanche and ,shoshoni4 ,it is a derivative from the name ,yuta or ,ute1 the final n representing a nasalized vowel sound4 ,the nearest approximation is perhaps ,it-go1 the ,kiowa 7plural7 name for the ,ute4 ,variants are ,l',iatan1 ,aliatan1 ,halitane1 ,ayutan1 ,tetau 7for ,ietau or ,ietan71 ,jetan1 ,yutan1 etc4 ,the form ,litanes occurs as early as #agdj 7,margry1 ,,vii1 #deg74 ,idahi--,kiowa ,apache name2 meaning unknown4 ,ietan--a name applied by some of the prairie tribes to several ,shoshonean tribes1 particularly the ,shoshoni and the ,comanche4 ,it occurs in a number of forms and appears as ,litanes as early as #agdj 7,margry1 ,,vii1 #deg74 ,la ,playe--former ,french trader's name1 perhaps a corruption of ,tte ,pelee4 ,nalani--,navaho name1 signifying 8many aliens0 or 8many enemies10 applied collectively to the southern plains tribes1 but more especially to the ,comanche4 ,nanita--,kichai name4 ,nata--,wichita name1 variously rendered 8snakes10 i4 e41 8enemies0 or 8dandies40 ,nma--proper tribal name used by themselves1 and signifying 8people40 ,the ,shoshoni and ,paiute designate themselves by the same name4 ,padouca--the name given to the ,comanche by the ,osage1 ,quapaw1 ,kansa1 ,oto1 and other ,siouan tribes4 ,it has several dialectic forms and is used in this form by ,pnicaut as early as #agai4 ,it may perhaps be a contraction of ,pen-tka1 the name of the principal eastern division of the ,comanche4 ,snko--obsolete ,kiowa name2 it may signify 8snakes10 from sne1 snake4 ,sauhto--,caddo name4 ,shshinowts-,itniuw'--,cheyenne name1 signifying 8snake people40 ,tte ,pelee--a name said to have been applied to the ,comanche by the ,french traders1 signifying 8bald heads40 ,the identification seems doubtful1 as the ,comanche cut their hair only when mourning4 ,ympai-ni or ,ympai-,rkani--,shoshoni name1 signifying 8yampa people10 or 8yampa eaters40 ,it is properly the name of only one division1 but is used collectively for the whole tribe4 ,the yampa plant is the ,carum gairdneri4 ,,tribal ,,sign ,the tribal sign for the ,comanche is 8snakes10 the same as that for the ,shoshoni1 but with the finger drawn toward the rear instead of thrust forward4 ,,sketch ,,of ,,the ,,tribe ,the ,comanche are one of the southern tribes of the great ,shoshonean stock1 and the only one of that group living entirely on the plains4 ,their language and traditions show that they are a comparatively recent offshoot from the ,shoshoni of ,wyoming1 both tribes speaking practically the same dialect and until very recently keeping up constant and friendly communication4 ,within the traditionary period the two tribes lived adjacent to each other in southern ,wyoming1 since which time the ,shoshoni have been beaten back into the mountains by the ,sioux and other prairie tribes1 while the ,comanche have been driven steadily southward by the same pressure4 ,in this southern migration the ,pentka seem to have preceded the rest of the tribe4 ,the ,kiowa say that when they themselves moved southward from the ,black-hills region1 the ,arkansas was the northern boundary of the ,comanche4 ,in #agai the ,comanche are mentioned under their ,siouan name of ,padouca as living in what now is western ,kansas4 ,it must be remembered that from #ejj to #hjj miles was an ordinary range for a prairie tribe1 and that the ,comanche were equally at home on the ,platte and in the ,bolson de ,mapimi of ,chihuahua4 ,as late as #ahje the ,north ,platte was still known as ,padouca fork4 ,at that time they roamed over the country about the heads of the ,arkansas1 ,red1 ,trinity1 and ,brazos rivers1 in ,colorado1 ,kansas1 ,oklahoma1 and ,texas4 ,for nearly two hundred years they were at war with the ,spaniards of ,mexico and extended their raids far down into ,durango4 ,they were friendly to the ,americans generally1 but became bitter enemies of the ,texans1 by whom they were dispossessed of their best hunting grounds1 and carried on a relentless war against them for nearly forty years4 ,they have been close confederates of the ,kiowa for perhaps one hundred and fifty years4 ,in #ahce they made their first treaty with the government1 and by the treaty of ,medicine ,lodge in #ahfg agreed to go on their present reservation1 situated between ,washita and ,red rivers1 in the southwestern part of ,oklahoma2 but it was not until after the last outbreak of the southern prairie tribes in #ahgd-ge that they and their allies1 the ,kiowa and ,apache1 finally settled on it4 ,they were probably never a large tribe1 although supposed to be populous on account of their wide range4 ,within the last fifty years they have been terribly wasted by war and disease4 ,they numbered #a1eab in #ahic4 ,the gentile system seems to be unknown among the ,comanche4 ,they have1 or still remember1 thirteen recognized divisions or bands1 and may have had others in former times4 ,of these all but five are practically extinct4 ,the ,kwhri and ,pentka are the most important4 ,following in alphabetic order is the complete list as given by their leading chiefs3 #a4 ,detsnayuka or ,nokoni4 ,this band1 to which the present head chief ,quanah ,parker belongs1 was formerly called ,nokoni1 8wanderers10 but on the death of ,quanah's father1 whose name was also ,nokoni1 the name was tabued1 according to ,comanche custom1 and the division took the name of ,detsnayuka1 8bad campers10 intended to convey the same idea of wandering4 #b4 ,ditskna1 ,wdyu1 ,yp1 or ,ymprika4 ,this division was formerly known as ,wdyu1 8awl10 but for a reason similar to that just mentioned the name was changed to ,ditskna1 8sewers10 which conveys the same idea1 an awl being the substitute for a needle4 ,they are equally well known as ,yp1 the ,comanche name of the root of the ,carum gairdneri1 known to the ,shoshoni and ,bannock as yampa1 or sometimes as ,ymp-rika1 a dialectic form signifying 8yampa eaters40 ,the whole ,comanche tribe is known to the ,shoshoni under the name of ,ympaini or ,ympai-rkani1 8yampa people0 or 8yampa eaters40 ,the ,yp are sometimes known also as ,etsitbiwat1 8northerners10 or 8people of the cold country10 from having usually ranged along the northern frontier of the tribal territory2 a fact which may account for the ,shoshoni having designated the whole tribe by their name4 #c4 ,kewatsna4 8,no ribs20 extinct4 #d4 ,kotsai4 ,extinct4 #e4 ,kotso-tka4 8,buffalo eaters10 from kotso1 buffalo1 and tka1 the root of the verb 8to eat40 #f4 ,kwahri or ,kwahdi4 8,antelopes40 ,this division was one of the most important of the tribe1 and was so called because its members frequented the prairie country and the staked plains1 while the ,pentka and others ranged farther east on the edge of the timber region4 ,they were the last to come in after the surrender in #ahgd4 ,the ,kwahri1 ,ditskana1 and ,detsnayuka were sometimes designated together by the whites as northern ,comanche as distinguished from the ,pentka1 who were known as eastern or southern ,comanche4 #g4 ,motsai4 ,perhaps from p-motsan1 8a loop in a stream40 ,these and the ,tnawa were practically exterminated in a battle with the ,mexicans about #ahde4 #h4 ,pgats4 8,head of the stream0 7p1 a stream72 extinct4 #i4 ,pentka1 or ,pennde4 8,honey eaters40 ,these and the ,kwahri were the two most important divisions in the tribe4 ,they lived on the edge of the timber country in eastern ,texas1 and hence were frequently known to the whites as eastern or southern ,comanche4 ,they had but a loose alliance with their western kinsmen1 and sometimes joined the ,texans against them4 ,other ,comanche names for them are ,teyuwt1 8hospitable20 ,tkpwai1 8no meat10 and ,kubaratpat1 8steep climbers40 #aj4 ,pohoi4 8,wild-sage people10 i4 e41 ,shoshoni4 ,this is not properly the name of a ,comanche division1 but of some immigrant ,shoshoni from the north incorporated with the ,comanche4 #aa4 ,tnma4 8,liver eaters10 from nm or nm1 liver4 ,this band is extinct1 only one old man being known to survive4 #ab4 ,tnawa or ,tenhwt4 ,from tnw'1 8down stream40 ,extinct4 ,see ,motsai above4 #ac4 ,wa-aih4 8,maggot40 ,extinct4 ,the ,comanche were nomad buffalo hunters1 constantly on the move1 cultivating nothing from the ground1 and living in skin tipis4 ,excepting that they are now confined to a reservation and forced to depend on government rations1 they are but little changed from their original condition4 ,they are still for the most part living in tipis of canvas1 and are dressed in buckskin4 ,they were long noted as the finest horsemen of the plains1 and bore a reputation for dash and courage4 ,they have a high sense of honor1 and hold themselves superior to the other tribes with which they are associated4 ,in person they are well built and rather corpulent4 ,their language is the trade language of the region1 and is more or less understood by all the neighboring tribes4 ,it is sonorous and flowing1 its chief characteristic being a rolling r4 ,it has no l4 ,the language has several dialects1 and is practically the same as that of the ,shoshoni in the north4 ,their present head chief is ,quanah ,parker1 an able man1 whose mother was an ,american captive4 ,his name1 ,kwna or ,kwaina1 signifies a sweet smell4 ,having taken but little part in the ,ghost dance1 the ,comanche have but few songs in their own language1 but these are particularly pleasing for their martial ring or soothing softness4 ,they call the dance ,ap-,ankara1 8the father's dance0 7from ap1 father2 nkara1 a dance71 or by another name which signifies the 8dance with joined hands40 ,,songs ,,of ,,the ,,comanche #a4 ,heyohn ,heyo ,music ,heeyo6 ,heyohn ,heyo6 ,heyohn ,heyo6 ,tey torbi ai-gina--,heeyo6 ,tey torbi ai-gina--,heeyo6 ,tey toah tbi wongin--hiniyo6 ,tey toah tbi wongin--hiniyo6 ,translation ,heeyo6 ,heyohn ,heyo6 ,heyohn ,heyo6 ,the sun's beams are running out--,heeyo6 ,the sun's beams are running out--,heeyo6 ,the sun's yellow rays are running out--hiniyo6 ,the sun's yellow rays are running out--hiniyo6 ,this song was probably sung at daylight1 when the first rays of the sun shone in the east1 after the dancers had been dancing all night4 ,the introductory part is a suggestion from the songs of the mescal rite1 to which the ,comanche are so much attached4 ,although the words convey but little meaning1 the tune is unique and one of the best of all the ghost songs on account of its sprightly measure4 ,tey refers to the sun's rays or beams2 torbi1 a possessive form of tbi1 sun2 7m1 moon72 toah1 from ahp1 yellow2 ai-gina and wongin or wangin1 running out1 streaming out4 #b4 ,yahiynivahu ,yahiynivahu ,hiynivahiynivahu ,yahiynivahinahenena ,hiyahinahinina ,hiynivahu ,hiynivahiynivahu ,yahiynivahiyahenena4 ,this song has no meaning1 but is of the lullaby order1 with a sweet1 soothing effect4 #c4 ,yanitsinihawana ,yanitsinihawana6 ,yanitsinihawana6 ,hiniswavitakin1 ,hiniswavitakin4 ,translation ,yanitsinihawana6 ,yanitsinihawana6 ,we shall live again1 ,we shall live again4 ,the term hiniswavitakin signifies 8we are coming to life again10 or 8we shall live again20 from nswavitakin1 8,i am beginning to be alive again40 #d4 ,nininituwina ,nininituwina huhu ,nininituwina huhu ,wtatsinana huhu ,wtatsinana huhu ,nihimatsi asisi ,nihimatsi asisi4 ,this is the ,arapaho closing song 7,arapaho song #eb71 as adopted by the ,comanche1 to whom1 of course1 it has no real meaning4 ,it is given here as an example of the change which comes to an ,indian song when adopted by an alien tribe4 ,,the ,,paiute1 ,,washo1 ,,and ,,pit ,,river ,,tribes ,,paiute ,,tribal ,,synonymy ,hogpgoni--,shoshoni name1 8rush arrow people0 7hogp1 a small water reed2 pg1 8arrow074 ,nma--proper tribal name1 signifying 8people0 or 8,indians20 the same name is also used for themselves by the ,shoshoni and ,comanche4 ,pai-yuchim--,hopi name4 ,pai-yuts--,navaho name4 ,pal--,washo name4 ,paiute or ,piute--popular name1 variously rendered 8true 7pai7 ,ute0 or 8water 7p7 ,ute0--pronounced among themselves ,paiuti4 ,note4--,the northern bands of the ,paiute are frequently included with ,shoshoni and others under the name of ,snakes1 while the others are often included with various ,californian tribes under the collective name of ,diggers4 ,,sketch ,,of ,,the ,,paiute ,,characteristics ,the ,paiute belong to the great ,shoshonean stock and occupy most of ,nevada1 together with adjacent portions of southwestern ,utah1 northwestern ,arizona1 and northwestern and southeastern ,california4 ,the ,pahvant and ,gosiute on their eastern border are frequently1 but improperly1 classed as ,paiute1 while the ,chemehuevi1 associated with the ,walapai in ,arizona1 are but a southern offshoot of the ,paiute and speak the same language4 ,with regard to the ,indians of ,walker ,river and ,pyramid ,lake reservations1 who constitute the main body of those commonly known as ,paiute1 ,powell claims that they are not ,paiute at all1 but another tribe which he calls ,paviotso4 ,he says3 8,the names by which the tribes are known to white men and the department give no clue to the relationship of the ,indians4 ,for example1 the ,indians in the vicinity of the reservation on the ,muddy and the ,indians on the ,walker ,river and ,pyramid ,lake reservations are called ,pai or ,pah ,utes1 but the ,indians know only those on the ,muddy by that name1 while those on the other two reservations are known as ,paviotsoes1 and speak a very different language1 but closely allied to1 if not identical with1 that of the ,bannocks40 7,comr41 #de47 ,the ,ghost dance originated among these ,indians in the neighborhood of ,walker river1 from whom the songs here given were obtained1 and for convenience of reference we shall speak of them under their popular title of ,paiute1 without asserting its correctness4 ,the different small bands have little political coherence and there is no recognized head chief4 ,the most influential chiefs among them in modern times have been ,winnemucca1 who died a few years ago1 and ,natchez4 ,wovoka's leadership is spiritual1 not political4 ,the ,indians of ,walker river and ,pyramid lake claim the ,bannock as their cousins1 and say that they speak the same language4 ,as a rule they have been peaceable and friendly toward the whites1 although in the early sixties they several times came into collision with miners and emigrants1 hostility being frequently provoked by the whites themselves4 ,the northern ,paiute are more warlike than those of the south1 and a considerable number of them took part with the ,bannock in the war of #ahgh4 ,owing to the fact that the great majority of the ,paiute are not on reservations1 many of them being attached to the ranches of white men1 it is impossible to get any correct statement of their population1 but they may be safely estimated at from #g1jjj to #h1jjj and are thought to be increasing4 ,in #ahic those on reservations1 all in ,nevada1 were reported to number1 at ,walker ,river1 #efc2 at ,pyramid ,lake1 #did2 at ,duck ,valley 7,western ,shoshone agency1 in connection with the ,shoshoni71 #bji4 ,nevada ,indians off reservation were estimated to number #f1hae1 nearly all of whom were ,paiute4 ,illustration3 ,fig4 #aja--,paiute wikiup4 ,as a people the ,paiute are peaceable1 moral1 and industrious1 and are highly commended for their good qualities by those who have had the best opportunities for judging4 ,while apparently not as bright in intellect as the prairie tribes1 they appear to possess more solidity of character4 ,by their willingness and efficiency as workers1 they have made themselves necessary to the white farmers and have been enabled to supply themselves with good clothing and many of the comforts of life1 while on the other hand they have steadily resisted the vices of civilization1 so that they are spoken of by one agent as presenting the 8singular anomaly0 of improvement by contact with the whites4 ,another authority says3 8,to these habits and excellence of character may be attributed the fact that they are annually increasing in numbers1 and that they are strong1 healthy1 active people4 ,many of them are employed as laborers on the farms of white men in all seasons1 but they are especially serviceable during the time of harvesting and hay-making40 7,comr41 #df47 ,they would be the last ,indians in the world to preach a crusade of extermination against the whites1 such as the messiah religion has been represented to be4 ,aside from their earnings among the whites1 they derive their subsistence from the fish of the lakes1 jack rabbits and small game of the sage plains and mountains1 and from pion nuts and other seeds which they grind into flour for bread4 ,their ordinary dwelling is the wikiup or small rounded hut of tul rushes over a framework of poles1 with the ground for a floor and the fire in the center and almost entirely open at the top4 ,strangely enough1 although appreciating the advantages of civilization so far as relates to good clothing and such food as they can buy at the stores1 they manifest no desire to live in permanent houses or to procure the furniture of civilization1 and their wikiups are almost bare of everything excepting a few wicker or grass baskets of their own weaving4 ,the ,paiute ghost songs have a monotonous1 halting movement that renders them displeasing to the ear of a white man1 and are inferior in expression to those of the ,arapaho and the ,sioux4 ,a number of words consisting only of unmeaning syllables are inserted merely to fill in the meter4 ,like the cognate ,shoshoni and ,comanche1 the language has a strong rolling r4 ,,genesis ,,myth ,at first the world was all water1 and remained so a long time4 ,then the water began to go down and at last ,kurangwa 7,mount ,grant7 emerged from the water1 near the southwest end of ,walker lake4 ,there was fire on its top 7it may have been a volcano71 and when the wind blew hard the water dashed over the fire and would have extinguished it1 but that the sage-hen 7hutsi--,centrocercus urophasianus7 nestled down over it and fanned away the water with her wings4 ,the heat scorched the feathers on the breast of the sage-hen and they remain black to this day4 ,afterward the ,paiute got their first fire from the mountain through the help of the rabbit1 who is a great wonder-worker1 8same as a god40 ,as the water subsided other mountains appeared1 until at last the earth was left as it is now4 ,then the great ancestor of the ,paiute1 whom they call ,nmina1 8,our ,father10 came from the south in the direction of ,mount ,grant1 upon which his footprints can still be seen1 and journeyed across to the mountains east of ,carson sink and made his home there4 ,a woman1 ,ibidsi1 8,our ,mother10 followed him from the same direction1 and they met and she became his wife4 ,they dressed themselves in skins1 and lived on the meat of deer and mountain sheep1 for there was plenty of game in those days4 ,they had children--two boys and two girls4 ,their father made bows and arrows for the boys1 and the mother fashioned sticks for the girls with which to dig roots4 ,when the children grew up1 each boy married his sister1 but the two families quarreled until their father told them to separate4 ,so one family went to ,walker lake and became ,agaih-tkara1 8fish eaters0 7the ,paiute of ,walker lake71 while the other family went farther north into ,idaho and became ,kotso-tkra1 8buffalo eaters0 7the ,bannock71 but both are one people and have the same language4 ,after their children had left them1 the parents went on to the mountains farther east1 and there ,nmina went up into the sky and his wife followed him4 ,,the ,,washo ,associated with the ,paiute are the ,washo1 or ,wsiu1 as they call themselves1 a small tribe of about #djj souls1 and having no affinity1 so far as known1 with any other ,indians4 ,they occupy the mountain region in the extreme western portion of ,nevada1 about ,washo and ,tahoe lakes and the towns of ,carson and ,virginia ,city4 ,they formerly extended farther east and south1 but have been driven back by the ,paiute1 who conquered them1 reducing them to complete subjection and forbidding them the use of horses1 a prohibition which was rigidly enforced until within a few years4 ,thus broken in spirit1 they became mere hangers-on of the white settlements on the opening up of the mines1 and are now terribly demoralized4 ,they have been utterly neglected by the government1 have never been included in any treaty1 and have now no home that they can call their own4 ,they are devoted adherents of the messiah1 but usually join in the dance with the nearest camp of ,paiute1 whose songs they sing1 and have probably no ,ghost songs in their own language4 ,we quote a gloomy account of their condition in #ahff4 ,the description will apply equally well today1 excepting that their numbers have diminished3 ,this is a small tribe of about #ejj ,indians1 living in the extreme western part of the state4 ,they are usually a harmless people1 with much less physical and mental development than the ,paiutes1 and more degraded morally4 ,they are indolent1 improvident1 and much addicted to the vices and evil practices common in savage life4 ,they manifest an almost uncontrollable appetite for intoxicating drinks4 ,they are sensual and filthy1 and are annually diminishing in numbers from the diseases contracted through their indulgences4 ,a few have learned the ,english language and will do light work for a reasonable compensation4 ,they spend the winter months about the villages and habitations of white men1 from whom they obtain tolerable supplies of food and clothing4 ,the spring1 summer1 and autumn months are spent in fishing about ,washo and ,tahoe lakes and the streams which flow through their country4 ,they also gather grass seed and pine nuts1 hunt rabbits1 hares1 and ducks4 ,there is no suitable place for a reservation in the bounds of their territory1 and1 in view of their rapidly diminishing numbers and the diseases to which they are subjected1 none is required4 7,comr41 #dg47 ,,the ,,pit ,,river ,,indians ,another group of ,indians closely associated with the ,paiute on the northwest consists of a number of small tribes1 known collectively to the whites as ,pit ,river or ,hot ,springs ,indians1 holding the basin of ,pit river in northeastern ,california from ,goose lake to the junction with the ,sacramento4 ,among their tribes or bands are the ,achomawi1 ,humawhi1 ,estakwach1 ,hantwa1 ,chumwa1 ,atuamih or ,hamefkuttelli1 ,ilmawi1 and ,pakamalli4 7,powers1 ,tribes of ,california47 ,they are at present supposed to constitute a distinct linguistic group1 but it is probable that better information will show their affinity with some of the neighboring ,californian stocks4 ,with the exception of a few at ,round ,valley reservation1 ,california1 none of them are on reservations or have any official recognition by the government4 ,they probably number #a1jjj to #a1ejj souls4 ,the northern bands have suffered much from ,modoc slave raids in former days1 and are much inferior in physique and intellect to those lower down the river1 who were the terror of northern ,california thirty years ago1 and who are described by recent observers as good workers1 intelligent1 brave1 and warlike4 7,a4 ,g4 ,o41 #i47 ,,songs ,,of ,,the ,,paiute #a4 ,nv ka rorni ,nv ka rorni6 ,nv ka rorni6 ,nv ka rorni6 ,nv ka rorni6 ,gosipa hvign1 ,gosipa hvign4 ,translation ,the snow lies there--rorni6 ,the snow lies there--rorni6 ,the snow lies there--rorni6 ,the snow lies there--rorni6 ,the ,milky ,way lies there1 ,the ,milky ,way lies there4 ,this is one of the favorite songs of the ,paiute ,ghost dance4 ,the tune has a plaintive but rather pleasing effect1 although inferior to the tunes of most of the ghost songs of the prairie tribes4 ,the words as they stand are very simple1 but convey a good deal of meaning to the ,indian4 ,it must be remembered that the dance is held in the open air at night1 with the stars shining down on the wide-extending plain walled in by the giant sierras1 fringed at the base with dark pines1 and with their peaks white with eternal snows4 ,under such circumstances this song of the snow lying white upon the mountains1 and the ,milky ,way stretching across the clear sky1 brings up to the ,paiute the same patriotic home love that comes from lyrics of singing birds and leafy trees and still waters to the people of more favored regions4 ,in the mythology of the ,paiute1 as of many other tribes1 the ,milky ,way is the road of the dead to the spirit world4 ,rorni serves merely to fill in the meter4 #b4 ,dna gayon ,dna gayon1 ,dna gayoni1 ,dna gayon1 ,dna gayoni1 ,baw doron1 ,baw doroni1 ,baw doron1 ,baw doroni4 ,translation ,a slender antelope1 a slender antelope1 ,a slender antelope1 a slender antelope1 ,he is wallowing upon the ground1 ,he is wallowing upon the ground1 ,he is wallowing upon the ground1 ,he is wallowing upon the ground4 ,this song evidently refers to a trance vision in which the sleeper saw an antelope rolling in the dust1 after the manner of horses1 buffalo1 and other animals4 #c4 ,do tmbi ,do tmbi1 ,do tmbi-nn1 ,do tmbi1 ,do tmbi-nn1 ,tmbi bai-yo1 ,tmbi bai-yo-n1 ,tmbi bai-yo1 ,tmbi bai-yo-n4 ,translation ,the black rock1 the black rock1 ,the black rock1 the black rock1 ,the rock is broken1 the rock is broken1 ,the rock is broken1 the rock is broken4 ,this song may refer to something in ,paiute mythology4 ,nn and n are unmeaning syllables added to fill out the measure4 #d4 ,ps wnoghn ,ps wnoghn1 ,ps wnoghn1 ,ps wnoghn1 ,wai-va wnoghn1 ,wai-va wnoghn1 ,wai-va wnoghn4 ,translation ,the wind stirs the willows1 ,the wind stirs the willows1 ,the wind stirs the willows1 ,the wind stirs the grasses1 ,the wind stirs the grasses1 ,the wind stirs the grasses4 ,wai-va 7or wai in composition7 is the sand grass or wild millet of ,nevada 7,oryzopsis membranacea71 the seeds of which are ground by the ,paiute and boiled into mush for food4 #e4 ,pgnv ,pgnv6 ,pgnv6 ,tngwkwiji6 ,tngwkwiji6 ,wmbedoma6 ,wmbedoma6 ,translation ,fog6 ,fog6 ,lightning6 ,lightning6 ,whirlwind6 ,whirlwind6 ,this song is an invocation of the elemental forces4 ,it was composed by an old woman1 who left the circle of dancers and stood in the center of the ring while singing it4 #f4 ,wmbndomn ,wmbndomn1 ,wmbndomn1 ,wmbndomn1 ,wmbndomn4 ,nuvrp noyowan1 ,nuvrp noyowan1 ,nuvrp noyowan1 ,nuvrp noyowan4 ,translation ,the whirlwind6 ,the whirlwind6 ,the whirlwind6 ,the whirlwind6 ,the snowy earth comes gliding1 the snowy earth comes gliding2 ,the snowy earth comes gliding1 the snowy earth comes gliding4 ,this song may possibly refer to the doctrine of the new earth1 here represented as white with snow1 advancing swiftly1 driven by a whirlwind4 ,such an idea occurs several times in the ,arapaho songs4 #g4 ,kosi wmbindom ,kosi wmbindom1 ,kosi wmbindom1 ,kosi wmbindom4 ,kai-va wmbindom1 ,kai-va wmbindom1 ,kai-va wmbindom4 ,translation ,there is dust from the whirlwind1 ,there is dust from the whirlwind1 ,there is dust from the whirlwind4 ,the whirlwind on the mountain1 ,the whirlwind on the mountain1 ,the whirlwind on the mountain4 #h4 ,dombina sowina ,dombina sowina1 ,dombina sowina1 ,dombina sowina4 ,kai-va sowina1 ,kai-va sowina1 ,kai-va sowina4 ,translation ,the rocks are ringing1 ,the rocks are ringing1 ,the rocks are ringing4 ,they are ringing in the mountains1 ,they are ringing in the mountains1 ,they are ringing in the mountains4 ,this song was explained to refer to the roaring of a storm among the rocks in the mountains4 #i4 ,sng- royonji ,sng- royonji1 ,sng- royon1 ,sng- royonji1 ,sng- royon1 ,sng- royonji1 ,sng- royon4 ,pui doyonji1 ,pui doyon1 ,pui doyonji1 ,pui doyon1 ,pui doyonji1 ,pui doyon4 ,translation ,the cottonwoods are growing tall1 ,the cottonwoods are growing tall1 ,the cottonwoods are growing tall4 ,they are growing tall and verdant1 ,they are growing tall and verdant1 ,they are growing tall and verdant4 ,this song seems to refer to the return to spring4 ,throughout the arid region of the west the cottonwood skirting the borders of the streams is one of the most conspicuous features of the landscape4 ,see ,arapaho song #ac4 ,,paiute ,,glossary ,agaih-tkara--8fish eaters20 the distinctive name of the ,paiute of ,walker lake1 ,nevada4 ,bai-yo--it is broken4 ,baw--going around in a circle4 ,dna--for ,tna4 ,do--black4 ,dombina--for ,tmbi or ,tbi4 ,doroni--rolling on the ground1 wallowing4 ,doyon or ,doyonji--it is growing tall4 ,gayon or ,gayoni--slender1 tall and slender4 ,gosipa--the ,milky ,way1 the road of the dead4 ,see ,paiute song #a4 ,hvign--it lies there1 it lies there asleep2 hvikw1 sleep4 ,hogpgoni--8rush-arrow people20 the ,shoshoni name for the ,paiute2 from hogp1 a small water reed2 pg1 arrow1 and ni1 the tribal suffix4 ,hutsi--the sage-hen 7,centrocercus urophasianus74 bidsi--8our mother20 the mythic maternal ancestor of the ,paiute4 ,jack ,wilson--see ,wovoka4 ,ka--the root of the verb sit2 ynakat1 ,i am sitting down4 ,kai-va--mountain4 ,kosi--for ,kosiba4 ,kosiba--dust4 ,kotso-tkara--8buffalo eaters20 the ,paiute name for the ,bannock4 ,compare ,kotso-tka1 a ,comanche division4 ,kurangwa--8very high peak20 applied to ,mount ,grant1 the sacred mountain of the ,paiute1 west of ,hawthorne and near the southwestern end of ,walker lake1 ,nevada4 ,kwohitsauq or wijauh--8big rumbling belly10 one of the names assumed by ,wovoka the messiah4 ,it was originally the name of his paternal grandfather4 ,nnigkwa--the ,paiute name of the ,ghost dance4 ,the word signifies the 8dance in a circle20 nka1 a dance4 ,noyo--to come gliding or creeping2 the verb is applied to the movement of a snake or of an object which progresses without the aid of feet4 ,noyowana--for ,noyo4 ,nm--8people10 or 8,indians10 the name used to designate themselves by the ,paiute1 ,shoshoni1 and ,comanche4 ,nm-na--8our father20 the mythic ancestor of the ,paiute4 ,nv--for ,nvbi4 ,nvbi--snow4 ,nv-rip--snowy earth1 snow-covered earth 7compound word72 from nvbi1 snow1 and rip or tip1 earth4 ,pgnv--fog4 ,paiute or ,piute--7,pai-yut7 the name by which the ,nma of ,nevada and the adjacent region are popularly and officially known4 ,it has been rendered as 8true 7pai7 ,ute0 or 8water 7p7 ,ute40 ,they themselves pronounce the word in three syllables1 ,pai-u-ti4 ,pai-yuchim--the ,hopi name for the ,paiute4 ,pai-yuts--the ,navaho name for the ,paiute4 ,pal--the ,washo name for the ,paiute4 ,ps--for ,psbi4 ,psbi--willow4 ,paviotso--the proper tribal name of the ,indians of ,walker ,river and ,pyramid ,lake reservations in ,nevada1 according to ,powell1 who considers them distinct from the ,paiute4 ,pui--for ,puigai-yu4 ,puigai-yu--verdant1 green 7applied to growing plants74 ,rorni--an unmeaning word used to fill out the measure of the songs4 ,royon or ,royonji--other forms of ,doyon4 ,snake ,indians--a name loosely applied to various northern bands or tribes of ,shoshonean stock1 including ,paiute1 ,bannock1 ,shoshoni1 and sometimes even the ,comanche4 ,sowina--ringing like a bell1 roaring4 ,sng---for ,sng-bi4 ,sng-bi--cottonwood4 ,taivo--the ,paiute1 ,shoshoni1 and ,comanche name for a white man4 ,see ,tvibo4 ,tkwkwij--lightning4 ,tvibo--8white man10 the father of ,wovoka the messiah4 ,the word has a connection with tbi or tvi1 the sun2 tvngwt1 the east or sunrise place1 and tai-vo1 the ,shoshoni and ,comanche name for a white man4 ,tmbi or ,tmbin--a rock2 another form is tbi4 ,tna--antelope4 ,tngwkwiji--for ,tkwkwij4 ,waiva--the sand grass or wild millet of ,nevada 7,oryzopsis membranacea74 ,in composition the word becomes wai4 ,see ,paiute song #d4 ,wasiu--the name by which the ,washo call themselves4 ,wkiup--the popular name of the ,paiute dwelling1 made in conical form1 about #h or #aj feet high1 and open at the top1 of tul rushes woven over a framework of poles4 ,the word is of uncertain origin4 ,wnoghn--shaken by the wind1 waving in the wind4 ,wovoka or ,wvoka--8the cutter10 the proper name of the ,paiute messiah1 known to the whites as ,jack ,wilson4 ,a few years ago he assumed also the name of ,kwohitsauq1 8big rumbling belly10 from his paternal grandfather4 ,see chapter ,,ix ante4 ,wbidoma--whirlwind1 hurricane4 ,higw1 wind2 pitngw-higw1 the south wind4 ,wmbedoma--for ,wbidoma4 ,wmbndomn--for ,wbidoma4 ,,the ,,sioux ,,tribal ,,synonymy ,chahrarat--,pawnee name 7,grinnell74 ,dakota1 ,nakota1 or ,lakota--proper tribal name1 according to dialect1 8allies1 friends20 sometimes also they speak of themselves as ,oceti ,sakowin1 the 8seven council fires10 in allusion to their seven great divisions4 ,itahatski--,hidatsa name1 8long arrows0 7,matthews74 ,kodalp-,kiago--,kiowa name1 8necklace people10 perhaps a misconception of neck-cutting people1 i4 e41 beheaders4 ,maranshobishgo--,cheyenne name1 8cut-throats0 7,long74 ,the name is plainly incorrect1 as the ,cheyenne language has no r4 ,nadowesi or ,nadowesiu--8little snakes0 or 8little enemies10 ,nadowe1 8snake0 and figuratively 8enemy10 being the common ,algonquian term for all tribes of alien lineage4 ,the ,ojibwa and others designated the ,iroquois1 living east of them1 as ,nadowe1 while the ,sioux1 living to the west1 were distinguished as ,nadowesi or ,nadowesiu1 whence come ,nadouessioux and ,sioux4 ,natnihina or ,natni--,arapaho name2 ,hayden gives the form as ,natenehina1 which he renders 8cut-throats or beheaders10 but it may be derived from ,nadowe1 as explained above4 ,niaketsiktk--,kichai name4 ,pambizimina--,shoshoni name1 8beheaders40 ,papitsinima--,comanche name1 8beheaders10 from papitsi1 signifying to behead1 and nma or nma1 people4 ,shaha--,osage1 ,kansa1 ,oto1 etc1 name 7,dorsey74 ,sioux--popular name1 abbreviated from ,nadouessioux1 the ,french form of their ,ojibwa name4 ,tsabakosh--,caddo name1 8cut-throats40 ,,tribal ,,sign ,a sweeping pass of the right hand in front of the neck1 commonly rendered 8cut-throats0 or 8beheaders10 but claimed by the ,kiowa to refer to a kind of shell necklace formerly peculiar to the ,sioux4 ,,sketch ,,of ,,the ,,tribe ,the ,sioux constitute the largest tribe in the ,united ,states1 and are too well known to need an extended description here4 ,although now thought of chiefly as a prairie tribe1 their emergence upon the plains is comparatively recent1 and within the historic period their range extended as far eastward as central ,wisconsin1 from which1 and most of ,minnesota1 they have been driven out by the westward advance of the ,ojibwa4 ,there is ground for believing that the true home of the whole ,siouan stock is not in the west1 or even in the central region1 but along the south ,atlantic slope4 7,see the author's ,siouan ,tribes of the ,east47 ,the ,sioux language has three well-marked dialects--the eastern or ,santee1 the middle or ,yankton 7including the ,asiniboin in the north71 and the western or ,teton4 ,the tribe consists of seven great divisions1 each of which again has or had subdivisions4 ,dorsey enumerates over one hundred in all4 ,each grand division had its own camping circle1 and when two or more such divisions camped together they usually camped in concentric circles4 7,dorsey47 ,the seven great divisions are3 #a4 ,mde-waka-towa 7,medewacanton71 8village of the ,spirit lake20 #b4 ,waqpekute 7,wahpacoota71 8leaf shooters20 #c4 ,waqpetowa 7,wahpeton71 8leaf village20 #d4 ,sisitowa 7,sisseton71 variously rendered 8slimy village0 or 8swamp village20 #e4 ,ihanktowa 7,yankton71 8end village20 #f4 ,ihanktowana 7,yanktonais71 8upper end village20 #g4 ,titowa 7,teton71 8prairie village40 ,the first four divisions collectively are known as ,isaati or ,santee ,sioux4 ,the name is supposed to be derived from isa1 the dialectic word for 8knife40 ,they formerly held ,mississippi1 ,minnesota1 and upper ,red rivers in ,minnesota and were afterward gathered on reservations at ,devils lake1 ,north ,dakota2 ,lake ,traverse 7,sisseton agency7 and ,flandreau1 ,south ,dakota2 and ,santee agency1 ,nebraska4 ,those at ,lake ,traverse and ,flandreau have now taken allotments as citizens4 ,the ,yankton and ,yanktonais1 together speaking the middle dialect1 occupied chiefly the country of ,james river1 east of the ,missouri1 in ,north ,dakota and ,south ,dakota and extending into ,iowa4 ,they are now on ,yankton and ,crow ,creek reservations in ,south ,dakota1 and ,fort ,peck reservation1 ,montana4 ,the ,teton constitute more than two-thirds of the whole ,sioux tribe1 and held nearly the whole country southwest of the ,missouri from ,cannonball river to the ,south ,platte1 extending westward beyond the ,black hills4 ,they are all now on reservations in ,south and ,north ,dakota4 ,they are again subdivided into seven principal divisions3 #a4 ,sichagu1 8burnt thighs0 7,bruls71 now on ,rosebud reservation2 #b4 ,ogalala1 referring to 8scattering0 of dust in the face 7,clark71 now on ,pine ,ridge reservation1 under the celebrated chief ,red ,cloud 7,maqpe-,luta72 #c4 ,hunkpapa1 8those who camp at the end 7or opening7 of the camping circle0 7,clark71 on ,standing ,rock reservation2 #d4 ,minikazu1 8those who plant by the water10 on ,cheyenne ,river reservation2 #e4 ,itazipko1 8without bows0 7,sans ,arcs71 on ,cheyenne ,river reservation2 #f4 ,sihasapa1 8black feet0 7not to be confounded with the ,blackfoot tribe71 on ,cheyenne ,river and ,standing ,rock reservations2 #g4 ,ohenopa1 8two kettles10 on ,cheyenne ,river and ,rosebud reservations4 ,according to the official report for #ahic1 the ,sioux within the ,united ,states number about #bc1daj1 which1 with #fjj permanently settled in ,manitoba1 make the whole population about #bd1jjj souls4 ,the ,sioux1 under the name of ,nadouessi1 are mentioned by the ,jesuit missionaries as early as #afcb4 ,they made their first treaties with our government in #ahae4 ,the most prominent events in their history since that date have been the treaty of ,prairie du ,chien in #ahbe1 which defined their eastern boundary and stopped the westward advance of the ,ojibwa2 the ,minnesota massacre of #ahfb1 which resulted in the expulsion of the ,sioux from ,minnesota2 the ,sioux war of #ahgf-gg1 largely consequent on the unauthorized invasion of the ,black hills by miners1 and the chief incident of which was the defeat and massacre of an entire detachment under ,general ,custer2 the treaty by which the great reservation was broken up in #ahhi1 and the outbreak of #ahij1 with the massacre of ,wounded ,knee4 ,by reason of their superior numbers the ,sioux have always assumed1 if not exercised1 the lordship over all the neighboring tribes with the exception of the ,ojibwa1 who1 having acquired firearms before the ,sioux1 were enabled to drive the latter from the headwaters of the ,mississippi1 and were steadily pressing them westward when stopped by the intervention of the ,united ,states government4 ,the ,sioux in turn drove the ,cheyenne1 ,crow1 ,kiowa1 and others before them and forced them into the mountains or down into the southern prairies4 ,the eastern bands were sedentary and largely agricultural1 but the ,teton were solely and preeminently wandering buffalo hunters4 ,all dwelt in tipis--the word is from the ,sioux language--which were of bark in the timber country and of buffalo skins on the plains4 ,in warlike character they are probably second only to the ,cheyenne1 and have an air of proud superiority rather unusual with ,indians4 ,clark says of them1 8,in mental1 moral1 and physical qualities ,i consider the ,sioux a little lower but still nearly equal to the ,cheyenne1 and the ,teton are the superior branch of the family40 7,indian ,sign ,language1 #cde47 ,the eastern ,sioux are now far advanced toward civilization through the efforts of teachers and missionaries for over a generation1 and the same is true in a less degree of the ,yankton1 while the majority of the ,teton are still nearly in their original condition4 ,i found the ,sioux very difficult to approach on the subject of the ,ghost dance4 ,this was natural1 in view of the trouble that had resulted to them in consequence of it4 ,when ,i was first at ,pine ,ridge1 the troops still camped there served as a reminder of the conflict1 while in the little cemetery at the agency were the fresh graves of the slain soldiers1 and only a few miles away was the ,wounded ,knee battlefield and the trench where the bodies of nearly three hundred of their people had been thrown4 ,to my questions the answer almost invariably was1 8,the dance was our religion1 but the government sent soldiers to kill us on account of it4 ,we will not talk any more about it40 ,another reason for their unwillingness was the fact that most of the interpreters were from the eastern or ,santee portion of the tribe1 and looked with contempt on the beliefs and customs of their more primitive western brethren1 between whom and themselves there was in consequence but little friendly feeling4 ,on one occasion1 while endeavoring to break the ice with one of the initiates of the dance1 ,i told him how willingly the ,arapaho had given me information and even invited me to join in the dance4 8,then10 said he1 8don't you find that the religion of the ,ghost dance is better than the religion of the churches80 ,i could not well say yes1 and hesitated a moment to frame an answer4 ,he noticed it at once and said very deliberately1 8,well1 then1 if you have not learned that you have not learned anything about it10 and refused to continue the conversation4 ,illustration3 ,fig4 #ajb--,native drawings of ,ghost dance--,a1 ,comanche2 ,b1 ,sioux ,the ,sioux ghost songs are all in the dialect of the ,teton1 who took the most active interest in the dance1 which was hardly known among the bands east of the ,missouri4 ,the vocalic character of the language1 and the frequent liquid l of this dialect1 renders these songs peculiarly musical1 while for beauty of idea and expression they are second only to those of the ,arapaho4 ,,songs ,,of ,,the ,,sioux #a4 ,ate heye eyayo ,opening song ,ate heye eyayo6 ,ate heye eyayo6 ,ate heye lo1 ,ate heye lo4 ,nitukashila wayegalake--kta eyayo6 ,nitukashila wayegalake--kta eyayo6 ,ate heye lo1 ,ate heye lo4 ,nitakuye wayeglake--kta eyayo6 ,nitakuye wayeglake--kta eyayo6 ,ate heye lo1 ,ate heye lo4 ,translation ,the father says so--,eyayo6 ,the father says so--,eyayo6 ,the father says so1 ,the father says so4 ,you shall see your grandfather--,eyayo6 ,you shall see your grandfather--,eyayo6 ,the father says so1 ,the father says so4 ,you shall see your kindred--,eyayo6 ,you shall see your kindred--,eyayo6 ,the father says so1 ,the father says so4 ,this is the opening song of the dance4 ,while singing it1 all the dancers stand motionless with hands stretched out toward the west1 the country of the messiah and the quarter whence the new spirit world is to come4 ,when it is ended1 all cry together1 after which they join hands and begin to circle around to the left4 8,grandfather10 as well as 8father10 is a reverential term applied to the messiah4 #b4 ,michnkshi nape ,michnkshi nape mayuzaye1 ,michnkshi nape mayuzaye1 ,ate heye lo1 ,ate heye lo4 ,inichaghe-kte1 ,inichaghe-kte1 ,ate heye lo1 ,ate heye lo4 ,chnopa wa chicha-upi1 ,chnopa wa chicha-upi1 ,ate heye lo1 ,ate hehe lo4 ,cha-yanipi-kta1 ,cha-yanipi-kta1 ,ate heye lo1 ,ate heye lo4 ,translation ,my son1 let me grasp your hand1 ,my son1 let me grasp your hand1 ,says the father1 ,says the father4 ,you shall live1 ,you shall live1 ,says the father1 ,says the father4 ,i bring you a pipe1 ,i bring you a pipe1 ,says the father1 ,says the father4 ,by means of it you shall live1 ,by means of it you shall live1 ,says the father1 ,says the father4 ,this song refers to the sacred pipe which1 according to the ,sioux tradition1 was brought to them by a mysterious young woman from the spirit world4 ,the story1 as outlined by ,captain ,j4 ,m4 ,lee1 is as follows3 ,in the old times the ,sioux were always at war1 not only with other tribes1 but also among themselves4 ,on one occasion two young men were out hunting when they saw a young woman approaching them with folded arms4 ,seeing that she was not of their own tribe1 one proposed to the other that they kill her1 but he refused and urged that they wait until they learned what she wanted4 ,the first speaker1 however1 was about to kill her as she drew near1 when she suddenly stooped down and took from around her ankle something resembling an anklet1 which she waved about her head4 ,the motion was so rapid that it seemed as though a cloud encircled her for a few moments1 when she ceased1 and the snake which she had taken from off her ankle glided away through the grass4 ,but the young warrior who had thought to kill her had disappeared1 swept from the face of the earth4 ,turning now to his companion1 she said1 8,to you ,i come as a friend and helper4 ,your people have been killing each other4 ,i bring you a pipe1 which is a token of peace10 and she held out a pipe as she spoke4 8,when you smoke it your thoughts will be of peace1 and no murderer 7i4 e41 no one who kills a member of his own tribe7 must be allowed to smoke it40 ,she returned with him to his village1 where the women prepared for her reception a large tipi1 to which the chiefs of the tribe came to listen to her instructions4 ,she taught them to be at peace with one another1 if they would be happy1 and when they listened to her words and accepted her teachings1 she gave them the sacred medicine pipe to smoke thenceforth in their councils as a perpetual reminder of the peace covenant of the ,lakota4 ,her mission now ended1 she said she must leave them1 and although they begged her earnestly to stay with them1 she could not tarry longer1 but disappeared as suddenly and mysteriously as she had come4 ,a variant of this legend is given by ,colonel ,mallery in his paper in the ,tenth ,annual ,report of the ,bureau of ,ethnology1 where it is illustrated by a colored plate from a picture by the ,indian story teller4 ,according to this version1 the pipe maiden was the mysterious white ,buffalo ,cow1 and brought1 with the pipe1 a package of four grains of maize of different colors4 ,this corn sprang from the milk which dropped from her udder1 and was thus1 with the flesh of the buffalo itself1 appointed from the beginning to be the food of all the red tribes4 ,the seeming snakes about her waist and ankles were really blades of grass 7corn874 ,she taught the people to call her 8grandmother10 a reverential title among ,indians1 and after leading them to her relatives1 the buffalo1 she faded from their sight as they stood gazing at her4 ,the pipe holds an important part in the mythology and ritual of almost all our tribes1 east and west1 and no great ceremony is complete and no treaty was ever ratified without it4 ,it is generally symbolic of peace and truth4 ,as a peace emblem1 it was formerly carried by every bearer of a friendly message from one tribe to another and was smoked in solemn ratification of treaties1 the act of smoking being itself in the nature of an oath4 ,among the prairie tribes an individual accused of crime is offered the sacred pipe1 and if he accepts it and smokes he is declared innocent1 as no ,indian would dare to smoke it if guilty4 ,the ordinary ceremonial pipe of the prairie tribes is made of the red stone1 known as catlinite1 from the famous pipestone quarry in ,minnesota in the old country of the ,sioux4 ,the peace pipe of the ,cherokee was made of a white stone1 somewhat resembling talc1 from a quarry near ,knoxville1 ,tennessee4 ,it is said to have had seven stem holes1 emblematic of the seven clans of the ,cherokee1 and was smoked by seven counselors at the same time4 ,in every case the tribe has a legend to account for the origin of the pipe4 ,a flat pipe is the tribal 8medicine0 of the ,arapaho1 and is still preserved with the northern band in ,wyoming4 7,see ,arapaho songs #a and #b47 ,besides the stone pipe1 there are also in use pipes of clay or bone1 as well as cigarettes1 but as a rule no ceremonial character attaches to these4 ,in ceremonial smoking the pipe is passed around the circle of councilors1 each of whom takes only a few whiffs and then hands it to his neighbor4 ,each one as he receives the pipe offers it first to the sun1 holding the bowl up toward the sky and saying1 8,grandfather1 smoke20 then to the earth1 the fire1 and perhaps also to each of the four cardinal points and to one or another of their mythologic heroes4 ,among the ,kiowa ,i have seen a man hold up the pipe to the sky1 saying1 8,smoke1 ,sinti0 7,sinti being their great mythologic trickster71 and then in the same way1 8,smoke1 ,jesus40 ,in the ,ghost dance at ,rosebud and ,pine ,ridge1 as usually performed1 a young woman stood in the center of the circle holding out a pipe toward the messiah in the west1 and remained thus throughout the dance4 ,another young woman usually stood beside her holding out a bqati wheel 7see ,arapaho song #di7 in the same way4 ,this feature of the dance is said to have been introduced by ,short ,bull4 #c4 ,he tuwecha he ,he tuwecha he u echani hwo8 ,he tuwecha he u echani hwo8 ,huku okile chaya he u hwo8 ,huku okile chaya he u hwo8 ,ate-ye heye lo1 ,ate-ye heye lo4 ,translation ,who think you comes there8 ,who think you comes there8 ,is it someone looking for his mother8 ,is it someone looking for his mother8 ,says the father1 ,says the father4 ,in this the singer tells how he was greeted by his former friend upon entering the spirit world1 to which he had gone in search of his mother4 #d4 ,wanaya maniye ,wanaya maniye1 ,wanaya maniye4 ,tataka wa maniye1 ,tataka wa maniye1 ,ate heye lo1 ,ate heye lo4 ,translation ,now he is walking1 ,now he is walking4 ,there is a buffalo bull walking1 ,there is a buffalo bull walking1 ,says the father1 ,says the father4 ,the maker of this song1 in her vision of the spirit world1 evidently saw a herd of buffalo1 with a bull walking about near them4 ,the form of the verb shows that a woman is supposed to be talking4 #e4 ,lechel miyoqa-kte ,lechel miyoqa-kte lo--,yoyoyo6 ,lechel miyoqa-kte lo--,yoyoyo6 ,taku maka a-ichagha hena mitawa-ye lo--,yoyoyo6 ,taku maka a-ichagha hena mitawa-ye lo--,yoyoyo6 ,ate heye lo--,yoyoyo6 ,ate heye lo--,yoyoyo6 ,eya ,yoyoyo6 ,eya ,yoyoyo6 ,translation ,this is to be my work--,yoyoyo6 ,this is to be my work--,yoyoyo6 ,all that grows upon the earth is mine--,yoyoyo6 ,all that grows upon the earth is mine--,yoyoyo6 ,says the father--,yoyoyo6 ,says the father--,yoyoyo6 ,eya ,yoyoyo6 ,eya ,yoyoyo6 #f4 ,michinkshiyi tewaqila che ,michinkshiyi tewaqila che--,yeye6 ,michinkshiyi tewaqila che--,yeye6 ,oyate-ye inichaghapi-kta che--,yeye6 ,oyate-ye inichaghapi-kta che--,yeye6 ,ateye heye lo1 ,ateye heye lo4 ,hayeye ,eyayoyo6 ,hayeye ,eyayoyo6 ,translation ,i love my children--,yeye6 ,i love my children--,yeye6 ,you shall grow to be a nation--,yeye6 ,you shall grow to be a nation--,yeye6 ,says the father1 says the father4 ,hayeye ,eyayoyo6 ,hayeye ,eyayoyo6 #g4 ,mila ki hiyumichichiyana ,mila ki hiyumichichiyana1 ,mila ki hiyumichichiyana4 ,wawakabla-kte--,yeye6 ,wawakabla-kte--,yeye6 ,ochi heye lo--,yoyo6 ,ochi heye lo--,yoyo6 ,puye chiyi wasna wakaghiyi-kte1 ,puye chiyi wasna wakaghiyi-kte1 ,ochi heye lo--,yoyo6 ,ochi heye lo--,yoyo6 ,translation ,give me my knife1 ,give me my knife1 ,i shall hang up the meat to dry--,yeye6 ,i shall hang up the meat to dry--,yeye6 ,says grandmother--,yoyo6 ,says grandmother--,yoyo6 ,when it is dry ,i shall make pemmican1 ,when it is dry ,i shall make pemmican1 ,says grandmother--,yoyo6 ,says grandmother--,yoyo6 ,this song brings up a vivid picture of the old ,indian life4 ,in her trance vision the old grandmother whose experience it relates came upon her friends in the spirit world just as all the women of the camp were engaged in cutting up the meat for drying after a successful buffalo hunt4 ,in her joy she calls for her knife to assist in the work1 and says that as soon as the meat is dry she will make some pemmican4 ,illustration3 ,fig4 #ajc--;,jerking beef4 ,in the old days an ,indian camp during the cutting up of the meat after a buffalo hunt was a scene of the most joyous activity1 some faint recollection of which still lingers about ration day at the agency4 ,thirty years ago1 when a grand hunt was contemplated1 preparations were made for days and weeks ahead4 ,couriers were sent out to collect the neighboring bands at a common rendezvous1 medicine-men began their prayers and ceremonies to attract the herd1 the buffalo songs were sung1 and finally when all was ready the confederated bands or sometimes the whole tribe--men1 women1 children1 horses1 dogs1 and travois--moved out into the buffalo grounds4 ,here the immense camp of hundreds of tipis was set up1 more ceremonies were performed1 and the mounted warriors rode out in a body to surround and slaughter the herd4 ,the women followed close after them to strip the hides from the fresh carcasses and cut out the choice portion of the meat and tallow and bring it into camp4 ,here the meat was cut into thin strips and hung upon frames of horizontal poles to dry1 while the tallow was stripped off in flakes4 ,in the dry prairie atmosphere one day is usually sufficient to cure the meat1 without the aid of salt or smoke4 ,when thus dried it is known as 8jerked beef40 ,while the meat is fresh1 for the first day or two the camp is a scene of constant feasting1 the juicy steaks or the sweet ribs being kept broiling over the coals in one tipi or another until far into the night4 ,it is the harvest home of the prairie tribes4 ,as soon as the meat is dry1 the tipis are taken down and packed into the wagons along with the meat1 and one family after another starts for home until in a short time the great camp is a thing of the past4 ,the jerked beef or venison is commonly prepared for eating by being boiled until reasonably tender4 ,in eating1 the ,indian takes a strip thus cooked1 dips one end into a soup made by dissolving some salt in warm water1 takes the portion thus salted between his teeth1 and saws off enough for a mouthful with a knife held in his other hand4 ,between mouthfuls he takes bites from a strip of dried tallow placed in the dish with the meat4 ,for pemmican the jerked beef or other meat is toasted over a fire until crisp and is then pounded into a hash with a stone hammer4 ,in the old times a hole was dug in the ground and a buffalo hide was staked over so as to form a skin dish1 into which the meat was thrown to be pounded4 ,the hide was that from the neck of the buffalo1 the toughest part of the skin1 the same used for shields1 and the only part which would stand the wear and tear of the hammers4 ,in the meantime the marrow bones are split up and boiled in water until all the grease and oil come to the top1 when it is skimmed off and poured over the pounded beef4 ,as soon as the mixture cools1 it is sewed up into skin bags 7not the ordinary painted parflche cases7 and laid away until needed4 ,it was sometimes buried or otherwise cached4 ,pemmican thus prepared will keep indefinitely4 ,when prepared for immediate use1 it is usually sweetened with sugar1 mesquite pods1 or some wild fruit mixed and beaten up with it in the pounding4 ,it is extremely nourishing1 and has a very agreeable taste to one accustomed to it4 ,on the march it was to the prairie ,indian what parched corn was to the hunter of the timber tribes1 and has been found so valuable as a condensed nutriment that it is extensively used by arctic travelers and explorers4 ,a similar preparation is in use upon the pampas of ,south ,america and in the desert region of ,south ,africa1 while the canned beef of commerce is an adaptation from the ,indian idea4 ,the name comes from the ,cree language1 and indicates something mixed with grease or fat4 7,lacombe47 #h4 ,le heyahe ,le heyahe--,yeye6 ,le heyahe--,yeye6 ,kaghi-ye oyate-ye cha-ya wao we lo1 ,kaghi-ye oyate-ye cha-ya wao we lo4 ,translation ,this one says--,yeye6 ,this one says--,yeye6 ,i belong indeed to the nation of ,crows1 ,i belong indeed to the nation of ,crows4 ,this song may better be rendered1 8,i am a ,crow nation10 i4 e41 ,i represent the nation of ,crows1 the ,crow nation probably typifying the spirits of the dead in the other world1 as explained in ,arapaho song #cf4 ,in several of the ghost songs there occur such expressions as 8,i am a ,crow10 8the ,crow woman is going home10 etc4 ,compare ,sioux song #ah4 #i4 ,niyate-ye heuwe ,niyate-ye heuwe1 niyate-ye heuwe1 ,wabli glshka wa-ya nihiyouwe1 ,wabli glshka wa-ya nihiyouwe4 ,translation ,it is your father coming1 it is your father coming1 ,a spotted eagle is coming for you1 ,a spotted eagle is coming for you4 ,this song probably refers to a transformation trance vision1 such as is frequently referred to in the ghost songs1 where the spirit friend suddenly assumes the form of a bird1 a moose1 or some other animal4 #aj4 ,miyoqa ki walaki ,miyoqa ki walaki--,yeyeye6 ,miyoqa ki walaki--,yeyeye6 ,hena walake1 ,hena walake1 ,haeyeya heyeye1 ,haeyeya heyeye4 ,translation ,you see what ,i can do--,yeyeye6 ,you see what ,i can do--,yeyeye6 ,you see them1 you see them1 ,haeyeya heyeye6 ,haeyeya heyeye6 ,in this song the ,father is probably represented as calling his children to witness that he has shown them visions of the spirit world and their departed friends4 #aa4 ,michnkshi mitawaye ,eyayeye6 ,eyayeye6 ,michnkshi mitawaye1 ,michnkshi mitawaye4 ,translation ,eyayeye6 ,eyayeye6 ,it is my own child1 ,it is my own child4 ,the form of the verb indicates that this song was composed by a woman1 who had evidently met her dead child in the spirit world4 #ab4 ,ate he u-we ,ate he u-we1 ,ate he u-we1 ,ate eyaya he u-we lo1 ,ate eyaya he u-we lo1 ,yanipi-kta eya u-we lo1 ,yanipi-kta eya u-we lo4 ,translation ,there is the father coming1 ,there is the father coming4 ,the father says this as he comes1 ,the father says this as he comes1 8,you shall live10 he says as he comes1 8,you shall live10 he says as he comes4 ,this is a reiteration of the messiah's promise of eternal life in the new spirit world4 #ac4 ,wasna wati-kta ,wasna wati-kta--,eyeyeyeye6 ,wasna wati-kta--,eyeyeyeye6 ,lechiya-ya eyapi-lo--,eyeyeyeye6 ,lechiya-ya eyapi-lo--,eyeyeyeye6 ,eya he-ye lo1 ,eya he-ye lo1 ,ate-ye heye lo1 ,ate-ye heye lo4 ,translation ,i shall eat pemmican--,eyeyeyeye6 ,i shall eat pemmican--,eyeyeyeye6 ,they say so1 they say so1 ,the father says so1 the father says so4 ,for the explanation of this song reference1 see song number #g4 #ad4 ,ate lena maqu-we ,ate lena maqu-we--,yeyeye6 ,ate lena maqu-we--,yeyeye6 ,peta wa--yaya maqu-we--,yeyeye6 ,peta wa--yaya maqu-we--,yeyeye6 ,ate maqu-we--,yeyeye6 ,ate maqu-we--,yeyeye6 ,translation ,it was the father who gave us these things--,yeyeye6 ,it was the father who gave us these things--,yeyeye6 ,it was the father who gave us fire--,yeyeye6 ,it was the father who gave us fire--,yeyeye6 ,the father gave it to us--,yeyeye6 ,the father gave it to us--,yeyeye6 ,this was frequently used as the opening song of the ,sioux ,ghost dance4 ,fire is held in reverence among all ,indian tribes as one of the greatest gifts of the ,author of ,life1 and every tribe has a myth telling how it originated and how it was obtained by the people4 ,in most of these myths the fire is represented as being at first in the possession of some giant or malevolent monster1 from whom it is finally stolen by a hero1 after a series of trials and difficulties worthy of the heroes of the ,golden ,fleece4 #ae4 ,ina hekuwo ,ina hekuwo2 ina hekuwo4 ,misunkala cheyaya omani-ye1 ,misunkala cheyaya omani-ye4 ,ina hekuwo2 ina hekuwo4 ,translation ,mother1 come home2 mother1 come home4 ,my little brother goes about always crying1 ,my little brother goes about always crying4 ,mother1 come home2 mother1 come home4 ,this touching song was a favorite among the ,sioux4 ,it was composed by a young woman who saw her dead mother in the other world1 and on waking out of her trance vision implores the mother to come back to them again1 as her little brother is forever crying after her4 #af4 ,wana wanasapi-kta ,wana wanasapi-kta1 ,wana wanasapi-kta4 chi itazipa michu-ye1 chi itazipa michu-ye1 ,ate heye lo1 ate heye lo4 ,translation ,now they are about to chase the buffalo1 ,now they are about to chase the buffalo1 ,grandmother1 give me back my bow1 ,grandmother1 give me back my bow1 ,the father says so1 the father says so4 ,the author of this song1 in his trance vision of the spirit world1 sees his old-time friends about to start on a buffalo hunt1 and calls to his grandmother to give him back his bow1 so that he may join them4 ,the form1 8give it back to me10 is intended to show how far remote is the old life of the ,indians1 before they used the guns and other things of the white man4 ,the last line has no particular connection with the rest1 except as a common refrain of the ghost songs4 #ag4 ,he6 kiiyaka agali-ye ,he6 kiiyaka agali-ye1 ,he6 kiiyaka agali-ye1 ,wa6 lechiya wanasapi-kta keyapi lo1 ,wa6 lechiya wanasapi-kta keyapi lo1 ,wahinkpe kagha-yo6 ,wahinkpe kagha-yo6 ,ate heye lo1 ,ate heye lo4 ,translation ,he6 ,they have come back racing1 ,he6 ,they have come back racing1 ,why1 they say there is to be a buffalo hunt over here1 ,why1 they say there is to be a buffalo hunt over here1 ,make arrows6 ,make arrows6 ,says the father1 says the father4 ,this song may be considered supplementary to the last4 ,in the old times1 when going on a buffalo hunt1 it was customary among the ,sioux to send out a small advance party to locate the herd4 ,on finding it1 these men at once returned at full gallop to the main body of hunters1 but instead of stopping on reaching them they dashed past and then turned and fell in behind4 ,it is to this custom that the first line refers4 ,the author of the song1 on waking up in the spirit world1 sees the scouting party just dashing in with the news of the presence of the buffalo4 ,everyone at once prepares to join the hunt and 8the father0 commands him to make 7or get ready7 his arrows and go with them4 #ah4 ,miye wamayaka-yo ,miye wamayaka-yo6 ,miye wamayaka-yo6 ,kaghi oyate wa chaku wakaghe lo1 ,kaghi oyate wa chaku wakaghe lo1 ,yanipi-kta-cha1 yanipi-kta-cha4 ,kola heye lo1 kola heye lo4 ,translation ,look at me6 ,look at me6 ,i make a road for one of the ,crow nation 7871 ,i make a road for one of the ,crow nation 7874 ,you shall live indeed1 you shall live indeed4 ,our friend says so1 our friend says so4 ,the idea of this song is somewhat similar to that of number #h4 ,it has no reference to the ,crow ,indians4 ,as has been already explained1 the crow is symbolic of the spirit world1 and when the 8friend0--the father or messiah--declares that he makes a road for one of the ,crow nation he means that he has prepared the way for the return of their friends who are gone before4 #ai4 ,maka sitomaniya ,maka sitomaniya ukiye1 ,oyate ukiye1 oyate ukiye1 ,wabali oyate wa hoshihi-ye lo1 ,ate heye lo1 ate heye lo1 ,maka owachaya ukiye4 ,pte ki ukiye1 pte ki ukiye1 ,kaghi oyate wa hoshihi-ye lo1 ,ate heye lo1 ate heye lo4 ,translation ,the whole world is coming1 ,a nation is coming1 a nation is coming1 ,the ,eagle has brought the message to the tribe4 ,the father says so1 the father says so4 ,over the whole earth they are coming4 ,the buffalo are coming1 the buffalo are coming1 ,the ,crow has brought the message to the tribe1 ,the father says so1 the father says so4 ,this fine song summarizes the whole hope of the ,ghost dance--the return of the buffalo and the departed dead1 the message being brought to the people by the sacred birds1 the ,eagle and the ,crow4 ,the eagle known as wabali is the war eagle1 from which feathers are procured for war bonnets4 #bj4 ,lena waka ,lena waka wakagha-che1 ,ate heye lo1 ate heye lo1 ,ogle kiha waka wakagha-che1 ,ate heye lo1 ate heye lo1 ,chnopa ki wakagha-che1 ,ate heye lo1 ate heye lo4 ,translation ,it is ,i who make these sacred things1 ,says the father1 says the father4 ,it is ,i who make the sacred shirt1 ,says the father1 says the father4 ,it is ,i who made the pipe1 ,says the father1 says the father4 ,this song refers to the sacred pipe 7see ,sioux song #b and ,arapaho song #b7 and the ghost shirt4 #ba4 ,miyoqa ki chichu-che ,miyoqa ki chichu-che1 ,ate heye lo1 ate heye lo1 ,ogle ki niniye-kta1 ,ate heye lo1 ate heye lo4 ,translation ,verily1 ,i have given you my strength1 ,says the father1 says the father4 ,the shirt will cause you to live1 ,says the father1 says the father4 ,this song also refers to the ghost shirt1 which was supposed to make the wearer invulnerable4 #bb4 ,michnkshi tahena ,michnkshi tahena kupiye1 ,michnkshi tahena kupiye1 ,makoche wa washte ayaglipi-kte1 ,ate heye lo1 ate heye lo4 ,translation ,my child1 come this way1 ,my child1 come this way4 ,you will take home with you a good country1 ,says the father1 says the father4 ,this song may refer to the vision of the new earth1 which the messiah showed to the ,sioux delegates when they visited him4 7,see page #gig47 ,the first line means literally 8return in this direction10 the imperative form used being between a command and an entreaty4 #bc4 ,wana wichshka ,wana wichshka ati-ye1 ,wana wichshka ati-ye4 ,wihuta ohomni1 wihuta ohomni1 ,okatana1 okatana1 ,koya wowahi-kte1 ,koya wowahi-kte4 ,translation ,now set up the tipi1 ,now set up the tipi4 ,around the bottom1 ,around the bottom1 ,drive in the pegs1 ,drive in the pegs4 ,in the meantime ,i shall cook1 ,in the meantime ,i shall cook4 ,the form of the verb okatana shows that it is a woman speaking1 even if we did not learn this from the context4 ,to those who know the ,indian life it brings up a vivid picture of a prairie band on the march1 halting at noon or in the evening4 ,as soon as the halt is called by some convenient stream1 the women jump down and release the horses from the wagons 7or the travois in the old times1 and hobble them to prevent them wandering away4 ,then1 while some of the women set up the tipi poles1 draw the canvas over them1 and drive in the pegs around the bottom and the wooden pins up the side1 other women take axes and buckets and go down to the creek for wood and water4 ,when they return1 they find the tipis set up and the blankets spread out upon the grass1 and in a few minutes fires are built and the meal is in preparation4 ,the woman who composed the song evidently in her vision accompanied her former friends on such a march4 #bd4 ,ate michuye ,ate michuye1 ,ate michuye1 ,wahinkpe michuye1 ,wahinkpe michuye1 ,ahiye1 ahiye4 ,wasna watikte1 ,wasna watikte4 ,translation ,father1 give them to me1 ,father1 give them to me1 ,give me my arrows1 ,give me my arrows4 ,they have come1 they have come4 ,i shall eat pemmican1 ,i shall eat pemmican4 ,the maker of this song1 while in the spirit world1 asks and receives from the ,father some of the old-time arrows with which to kill buffalo1 so that he may once more feast upon pemmican4 #be4 ,hapa wechaghe ,hapa wechaghe1 ,hapa wechaghe1 ,tewaqila-la he1 ,tewaqila-la he4 ,wablenichala he kaye lo1 ,wablenichala he kaye lo1 ,tokecha wawegalaki-kte1 ,tokecha wawegalaki-kte1 ,nihu ko he heye lo1 ,nihu ko he heye lo4 ,translation ,i made moccasins for him1 ,i made moccasins for him1 ,for ,i love him1 ,for ,i love him4 ,to take to the orphan1 ,to take to the orphan4 ,soon ,i shall see my child1 ,soon ,i shall see my child1 ,says your mother1 ,says your mother4 ,this song evidently relates the trance vision of a mother who saw her child in the spirit world1 and expresses the hope that she may soon be reunited with him4 ,in accordance with the custom of the ,ghost dance1 it is probable that she made a pair of moccasins to give him when next they met1 and that she carried them in the dance as she sang4 #bf4 ,wakaya iyaki-kte ,wakaya iyanki-kte1 ,wakaya iyanki-kte1 ,chagleshka wa luzaha iyaki-kte1 ,chagleshka wa luzaha iyaki-kte1 ,wawayag upo1 wawayag upo1 ,ate heye lo1 ate heye lo4 ,translation ,the holy 7hoop7 shall run1 ,the holy 7hoop7 shall run1 ,the swift hoop shall run1 ,the swift hoop shall run4 ,come and see it1 ,come and see it1 ,says the father1 ,says the father4 ,this song refers to the game wheel and sticks 7bqati1 ,arapaho7 already described in the ,arapaho songs4 ,it is said that the medicine-man of ,big ,foot's band carried such a hoop with him in their flight from the north1 and displayed it in every dance held by the band until the fatal day of ,wounded ,knee4 ,a similar hoop was carried and hung upon the center tree at the dance at ,no ,water's camp near ,pine ,ridge4 ,to the ,indian it symbolizes the revival of the old-time games4 ,,sioux ,,glossary ,agli 7-ye7--they have returned2 waku1 ,i am returning or coming home2 wagali1 ,i have returned4 ,ahi 7-ye7--they have come2 wa-u1 ,i come2 hi1 he has come4 ,a-ichagha--growing upon2 from kagha1 to grow or spring up4 ,ate or ,ate-ye--father2 ate ki1 the father2 ate-mita1 my father2 ni-ate1 your father2 at-kuku1 his or her father4 ,ye is a syllable sometimes added to fill in the meter4 ,ati-ye--set up the tipi2 here ye is the imperative suffix4 ,ayaglipi-kte--you 7plural7 will take home with you1 you will bring back with you2 from awagle1 ,i take it home4 ,chagleshka--a hoop2 the bqati hoop4 ,see ,sioux song #bf1 and ,arapaho songs4 ,chaku--road1 trail4 ,chnopa--pipe2 opa1 to smoke2 cha-li1 tobacco4 ,cha-yanipi-kta--you 7plural7 will live2 from niwa-u1 ,i live1 ,i go about alive2 the regular form is ,yanipi-kta q4 v4 ,cheyaya--he is constantly crying4 ,wa-chey1 ,i cry2 the final ya implies repetition or habit4 ,chicha-upi--,i bring it to you 7plural74 ,chicha implies ,i to thee1 or ,i mean thee2 u implies come1 from wa-u1 ,i come2 pi is the plural participle1 and with chicha implies ,i bring it to you1 or ,i come with it to you4 ,chichu-ch--,i give it to you1 indeed2 waku1 ,i give it to him2 ch conveys the idea of verily or indeed4 ,compare ,maqu-we4 ,chiyi--for ,kihi1 when1 when it is so4 ,echani--you think so about it2 echami1 ,i think2 echani hwo1 who do you think8 ,eya6--an unmeaning exclamation used in the songs4 ,eya--he says2 epa1 ,i say4 ,eyaya1 he reiterates1 he says again2 eyahe1 eyapi1 they say4 ,eyahe--another form of eya1 he says1 q4 v4 ,eyapi--they say4 ,compare ,eya4 ,eyaya--he reiterates1 he says again4 ,the final ya implies repetition4 ,compare ,eya4 ,eyayeye6--an unmeaning exclamation used in the songs4 ,eyayo6--an unmeaning exclamation used in the songs to fill in the measure4 ,eyeyeyeye6--an unmeaning exclamation used in the songs4 ,gleshka--spotted4 ,haeyeya6--an unmeaning exclamation used in the songs4 ,hapa--moccasin4 ,hayeye6--an unmeaning exclamation used in the songs4 ,he--7#a7 an exclamation1 look6 look here6 7#b7 an interrogative particle1 after the sentence2 7#c7 the demonstrative 8that40 ,hkuwo--come home now1 return home at once2 wa-u1 ,i come2 he1 a prefix implying now1 or directly4 ,hena--those1 plural of he1 that4 ,heuw--that is he coming2 from he1 that2 u1 coming2 and w1 the feminine particle4 ,heyahe 7-ye7--he says that1 he says this2 ye is usually the female suffix4 ,compare ,heye4 ,heye--he says4 ,heyeye6--an unmeaning exclamation used in the songs4 ,hiyumichichiyana--hand me my own2 na1 the female imperative particle4 ,hoshihi 7-ye7--he has arrived with a message2 he has brought a message2 from hoshi1 to tell news1 to carry a message4 ,hku--his mother2 in1 mother4 ,hwo--an interrogative sign1 used by a man2 a woman says wi4 ,ina--mother2 my mother4 ,inichaghapi-kte--you 7plural7 will grow or live4 ,compare ,inichaghe-kte4 ,inichaghe-kte--you 7singular7 will grow1 i4 e41 you will live2 ichaghehe1 it is growing4 ,iyaki-kte--it shall run2 from iyaka1 to run4 ,itazipa--a bow 7to shoot with74 ,kagha-yo--make them2 wakaghe1 ,i make it2 yo1 an imperative particle4 ,kaghi--a crow4 ,kaye--another form of kaya1 to take to one4 ,keyapi--they say that1 they say it2 epa1 to say4 ,kiiyaka--racing2 from iyaka1 to run2 the prefix ki implies a contest or emulation4 ,ki--the4 ,kiha--explained as another form of ki2 the ordinary meaning is when or if4 ,kola--friend4 ,ko--that 7demonstrative72 it sometimes conveys the idea of 8aforesaid40 ,koya--in the meantime4 ,kupi-ye--you will return4 ,lechel--thus1 in this way2 from le1 this4 ,lechiya--over here in this place2 from le1 this4 ,lena--these things2 from le1 this4 ,lo--an emphatic or euphonic particle used at the end of a phrase or sentence2 it may be described as an emphatic or euphonic period4 ,lo is used by men1 ye by women4 ,luzaha--swift4 ,maka--earth1 the earth4 ,makoche--a country4 ,maniye--he walks 7habitual72 mawani1 ,i walk2 the suffix ye usually denotes a female speaker4 ,maqpe-,luta--,red ,cloud1 the noted chief of the ,ogalala ,teton ,sioux at ,pine ,ridge2 from maqpiya1 a cloud1 and luta1 red4 ,maqu-we--he gave to me1 indeed2 from waku1 ,i give it2 we is an emphatic particle4 ,compare ,chichu-ch4 ,mayuza 7-ye7--grasp it with me1 let me grasp it4 ,michnkshi 7-yi7--my son1 my offspring2 chnksh1 son4 ,michu 7-ye7--give it back to me4 ,mila--knife4 ,misukala--my little brother4 ,mi1 my2 la1 the diminutive4 ,mitaw or ,mitawaye--it is mine1 from mi1 ,i1 my1 and taw1 it belongs4 ,miye--,i1 myself1 me4 ,miyoqa--my power1 my work4 ,compare ,miyoqa-kte4 ,miyoqa-kte--it will be my work1 my power1 the way ,i shall do2 from mi1 my2 oqa1 action1 work1 strength1 and kte1 the future suffix4 ,nape--hand2 mi-nape1 my hand4 ,nihiyouw--he is coming for you2 from the root u1 to come2 w is the feminine particle1 which shows that a woman is speaking4 ,nihu--your 7singular7 mother4 ,niniye-kta--it will cause you to live2 miye1 to come to live2 ni1 in composition1 you1 your2 kta1 the future suffix4 ,nitakuye--your kindred2 mitakuye1 my relative4 ,nitukashila--your grandfather2 mitukashila1 my grandfather4 ,the final la is a euphonic diminutive4 ,niyate--for ,ni-ate1 your father4 ,ogle--shirt1 coat4 ,ohomni--around1 round about4 ,okatana--drive it in1 drive them in 7as nails or tipi pegs72 na is the female imperative particle4 ,okile--looking for its own2 owale1 ,i look for it2 owakile1 ,i look for my own4 ,omani 7-ye7--walking around1 going about4 ,ochi--grandmother4 ,owachaya--all over1 everywhere4 ,oyate--tribe1 nation4 ,peta--fire4 ,pte--buffalo 7generic71 buffalo cow4 ,puze or ,puza--dry4 ,shaiela or ,shaiena--8red10 i4 e41 8alien20 the ,sioux name for the ,cheyenne4 ,the root of the word is sha1 red1 with la or na1 the diminutive1 frequently used merely for euphony4 ,sitomni-ya--everybody1 all over1 everywhere4 ,tahena--on this side1 this way1 in this direction4 ,taku--something1 whatever4 ,tataka--a buffalo bull2 pte1 a buffalo cow1 or a buffalo 7generic74 ,tewaqila or ,tewaqila-la--,i love him2 the final la is a diminutive or endearing particle1 sometimes added to verbs as well as to nouns4 ,tipi--a tent1 a house2 from1 ti1 to dwell or abide4 ,tokecha--soon1 before long4 ,tuwe-cha--who indeed8 who can it be8 tuwe1 who8 ,u--coming2 wa-u1 ,i come4 ,ukiye--they are coming2 wa-u1 ,i come4 ,uchi--grandmother1 my grandmother4 ,upo--you come 7plural imperative72 from wa-u1 ,i come4 ,u-we--coming1 as he comes2 see u2 we is another form of ye1 an emphatic or euphonic particle4 ,wachipi--a dance4 ,waka--sacred1 mysterious1 sacred thing4 ,wakagha-ch--it is ,i who made it1 ,i made it indeed4 ,the particle ch conveys the idea of indeed1 verily4 ,wakaghe--,i make it4 ,wakaghiyi-kte--,i shall make it2 wakaghe1 ,i make it4 ,wakaya--sacredly1 mysteriously2 from waka1 sacred1 mysterious4 ,wa--a4 ,wa6--look6 see6 why6 ,wana--now4 ,wanaghi--ghost1 spirit of the dead4 ,wanaghi wachipi--,ghost dance1 from wanaghi1 ghost1 or spirit of the dead1 and wachipi1 a dance4 ,wanasapi--see ,wanasapi-kta4 ,wanasapi-kta--they will chase buffalo1 they are about to chase buffalo2 from wanasa1 to hunt game by surrounding and shooting it4 ,kta or kte is the future sign4 ,wabalenichala--a little orphan2 from wablenicha1 an orphan4 ,wabli--eagle1 the war eagle4 ,wahinkpe--arrow1 arrows4 ,wa-laki--you see it2 wablaki1 ,i see it4 ,wamayaka-yo--look at me6 wablaka1 ,i see it2 yo1 the imperative suffix4 ,wao we--,i am in that condition1 ,i am it2 we is the feminine suffix4 ,wawayag--to see it4 ,compare ,wamayaka-yo4 ,wawegalaki-kte--,i shall see my own4 ,compare ,wamayaka-yo4 ,waya--for wa1 a 7the article74 ,wayegalake-kta--you 7plural7 shall see your own2 from wablaki1 ,i see it4 ,kte or kta is the future suffix4 ,washte--good4 ,wasna--pemmican4 ,see ,sioux song #g4 ,wati-kte--,i shall eat2 wawate1 ,i eat4 ,wawakabla-kte--,i shall spread out the meat to dry2 kabla1 to spread out meat for drying4 ,wayana--now2 another form of wana4 ,we--an emphatic suffix particle equivalent to verily or indeed4 ,wechaghe--,i made them for him4 ,wichshka--a tipi2 the word literally means only the opening at the top of the tipi4 ,wihuta--the bottom of a tipi4 ,wowahi-kte--,i shall cook2 wowaha1 ,i cook 7generic74 ,yanipi-kta--you 7plural7 will live2 from niwa-u1 ,i am alive4 ,yaya--an unmeaning word used in the songs to fill up the measure4 ,ye--an emphatic1 imperative1 or precatory particle or suffix1 usually spoken by a woman4 ,in the songs it seems frequently to be used merely for euphony4 ,yeye6--an unmeaning exclamation used in the songs4 ,yoyoyo--ibid4 ,,the ,,kiowa ,,and ,,kiowa ,,apache ,,kiowa ,,tribal ,,synonymy ,beshltch--,kiowa ,apache name1 meaning unknown4 ,caygua--,spanish form1 from their proper name1 ,kaigwu4 ,gahewa--,wichita and ,kichai name2 another form of ,kiowa4 ,kigw--8real or principal people10 proper tribal name4 ,kai-w--,comanche and ,caddo name2 from their proper name1 ,kaigwu4 ,kiowa--popular name1 a corruption of the name used by themselves4 ,kw'da--8going out20 old name formerly used by the ,kiowa for themselves4 chihinna--8river men10 ,arapaho name2 so called because they formerly lived on upper ,arkansas river1 from which the ,arapaho claim to have driven them4 ,tepda--8coming out10 8issuing20 another old name formerly used by the ,kiowa for themselves4 ,witaphat or ,witaptu--,cheyenne name1 from their ,sioux name1 ,witaphtu4 ,witaphtu--8island butte people0 7871 ,sioux name4 ,,kiowa ,,tribal ,,sign ,the ,kiowa tribal sign indicates 8hair cut off at right ear10 in allusion to a former custom of the warriors4 ,from a careless habit in making this sign it has sometimes been wrongly interpreted to mean 8foolish10 or 8rattle-brain40 ,,sketch ,,of ,,the ,,kiowa ,so far as present knowledge goes1 the ,kiowa constitute a distinct linguistic stock2 but it is probable that more material will enable us to prove their connection with some tribes farther north1 from which direction they came4 ,they are noticed in the ,spanish records as early at least as #agcb4 ,their oldest tradition1 which agrees with the concurrent testimony of the ,shoshoni and ,arapaho1 locates them about the junction of ,jefferson1 ,madison1 and ,gallatin forks1 at the extreme head of ,missouri river1 in the neighborhood of the present ,virginia ,city1 ,montana4 ,they afterward moved down from the mountains and formed an alliance with the ,crow1 with whom they have since continued on friendly terms4 ,from here they drifted southward along the base of the mountains1 driven by the ,cheyenne and ,arapaho4 ,about #ahdj they made peace with the latter tribes1 with which they have since commonly acted in concert4 ,the ,sioux claim to have driven them out of the ,black hills1 and in #ahje they were reported as living upon the ,north ,platte4 ,according to the ,kiowa account1 when they first reached ,arkansas river they found their passage opposed by the ,comanche1 who claimed all the country to the south4 ,a war followed1 but peace was finally concluded1 when the ,kiowa crossed over to the south side of the ,arkansas and formed a confederation with the ,comanche1 which continues to the present day4 ,in connection with the ,comanche they carried on a constant war upon the frontier settlements of ,mexico and ,texas1 extending their incursions as far south at least as ,durango4 ,among all the prairie tribes they were noted as the most predatory and bloodthirsty1 and have probably killed more white men in proportion to their numbers than any of the others4 ,they made their first treaty with the government in #ahcg1 and were put upon their present reservation jointly with the ,comanche and ,apache in #ahfh4 ,their last outbreak was in #ahgd-ge1 in connection with the ,comanche1 ,apache1 and ,cheyenne4 ,while probably never very numerous1 they have been greatly reduced by war and disease4 ,their last terrible blow came in the spring of #ahib1 when the measles destroyed over #cjj of the three confederated tribes4 ,their present chief is ,gui-pgo1 ,lone ,wolf4 ,they occupy the same reservation with the ,comanche and ,apache1 between ,washita and ,red rivers1 in southwestern ,oklahoma1 and numbered #a1jag in #ahic4 ,the ,kiowa do not have the gentile system1 and there is no restriction as to intermarriage among the divisions4 ,they have six tribal divisions1 including the ,apache associated with them1 who form a component part of the ,kiowa camping circle4 ,a seventh division1 the ,kuto1 is now extinct4 ,the tribal divisions in the order of the camping circle are3 #a4 ,kata--8biters10 i4 e41 ,arikara or ,ree2 so called1 not because of ,arikara origin1 but because they were more intimate with that tribe in trade and otherwise when the ,kiowa lived in the north4 #b4 ,kogui--8elks40 #c4 ,kigw--8,kiowa proper40 ,this is the oldest division1 to which belongs the keeping of the medicine tipi1 in which is the grand medicine of the tribe4 #d4 ,kiep--8big shields40 ,this is the largest division in the tribe and of corresponding importance4 #e4 ,semt--8thieves10 the ,apache4 #f4 ,kotlyui--8black boys40 ,sometimes also called ,sindiyui1 8,sindi's children40 ,said to be of darker color than the rest of the tribe1 which1 if true1 might indicate a foreign origin4 ,sindi is the great mythic hero of the ,kiowa4 #g4 ,kuato--8pulling up from the ground or a hole40 ,an extinct division1 speaking a slightly different dialect1 and exterminated by the ,sioux in one battle about the year #aghj4 ,on this occasion1 according to tradition1 the ,kiowa were attacked by an overwhelming force of ,sioux and prepared to retreat1 but the chief of the ,kuato exhorted his people not to run1 8because1 if they did1 their relatives in the other world would not receive them40 ,so they stood their ground and were killed1 while the others escaped4 ,their place in the tribal camp circle is not known4 ,illustration3 ,fig4 #ajd--,kiowa camping circle4 ,in the annual sun dance and in other great tribal gatherings the several divisions camped in the order shown in figure #ajd4 ,although brave and warlike1 the ,kiowa are considered inferior in most respects to the ,comanche4 ,in person they are dark and heavily built1 forming a marked contrast to the more slender and brighter-complexioned prairie tribes farther north4 ,their language is full of choking and nasal sounds1 and is not well adapted to rhythmic composition1 for which reason they frequently used the ,arapaho songs in the ,ghost dance1 without any clear idea of the meaning or correct pronunciation1 although they have quite a number of songs of their own4 ,,the ,,kiowa ,,apache ,a small tribe of ,athapascan stock1 calling themselves ,na-isha or ,na-diisha-dena1 and popularly known as ,apache or ,kiowa ,apache1 has been associated with the ,kiowa as far back as the traditions of either tribe go4 ,while retaining their distinct language1 they nearly all speak and understand ,kiowa and form a component part of the ,kiowa camping circle4 ,in dress and general habits of life they are in no way distinguishable4 ,they have come from the north with the ,kiowa1 and are mentioned under the name of ,cataka as living in the ,black-hills country in #ahje4 ,la ,salle speaks of them under the name of ,gattacka as early as #afha4 ,there is no reason to suppose that they ever formed a part of the ,apache proper of ,arizona and ,new ,mexico1 but are probably1 like the ,sarsi1 a distinct ,athapascan people who have always lived east of the mountains1 and who1 having been obliged by weakness of numbers to unite themselves with a stronger tribe1 have since shared their migratory fortunes southward along the plains4 ,the ,na-isha are called ,gataqka by the ,pawnee and sometimes by the ,wichita2 ,cataka by ,lewis and ,clark1 in #ahje2 ,kataka in their first treaty with the government1 made jointly with the ,kiowa in #ahcg2 ,tashn by the ,comanche2 ,gns by the ,wichita2 ,kantsi1 8deceivers10 by the ,caddo2 ,krinhs by the ,kichais2 ,thakahinna1 8knife-whetting men 7870 by the ,arapaho1 and ,mtsintniuw1 8whetstone people10 by the ,cheyenne4 ,they have several names among the ,kiowa1 but are commonly known by them as ,semt1 8thieves40 ,other ,kiowa names for them are ,tagui1 of unknown meaning1 and ,sadlsomte-kiago1 8weasel people40 ,the tribal sign for them1 as for the ,apache1 ,lipan1 and ,navaho1 conveys the idea of 8knife whetters40 ,in #ahia they numbered #cbe4 ,in #ahic they had been reduced1 chiefly by an epidemic of measles1 to #bbd4 ,more extended information in regard to the ,kiowa and ,kiowa ,apache will be given in the author's memoir1 8,calendar ,history of the ,kiowa ,indians10 now in preparation for the ,bureau of ,ethnology4 ,,songs ,,of ,,the ,,kiowa #a4 ,data-i sodate ,data-i sodate1 ,data-i sodate4 ,dom ezntedate1 ,dom ezntedate4 ,demhdate1 ,demhdate4 ,beamanhyi1 ,beamanhyi4 ,translation ,the father will descend1 ,the father will descend4 ,the earth will tremble1 ,the earth will tremble4 ,everybody will arise1 ,everybody will arise4 ,stretch out your hands1 ,stretch out your hands4 ,this is a summary of the ,ghost dance doctrine1 closing with an invocation to all present to stretch out their hands toward the west and pray to the ,father to hasten his coming4 #b4 ,dakago 7m7 zntehedal ,dakiago 7m7 zntehedal1 ,dakiago 7m7 zntehedal1 ,dedom ezntehedal1 ,dedom ezntehedal4 ,demgo 7-7dtodeyo1 ,demgo 7-7dtodeyo4 ,debekodats1 ,debekodats4 ,translation ,the spirit army is approaching1 ,the spirit army is approaching1 ,the whole world is moving onward1 ,the whole world is moving onward4 ,see6 ,everybody is standing watching1 ,see6 ,everybody is standing watching4 ,let us all pray1 ,let us all pray4 ,in this song the verb mzntehedal implies that the spirits are coming on like an army or like a great herd of animals4 ,the termination hedal implies that it is a matter of report or common belief and not of personal knowledge4 #c4 ,guato dga ,guato dga nyongum1 ,guato dga nyongum1 ,gomty tsodalsdal1 ,gomty tsodalsdal4 nyglonte1 nyglonte4 ,tlyi mhgo1 ,tlyi mhgo4 ,translation ,i scream because ,i am a bird1 ,i scream because ,i am a bird1 ,i bellow like a buffalo1 ,i bellow like a buffalo4 ,the boy will rise up1 ,the boy will rise up4 ,this song was composed by ,pa-guadal1 8,red ,buffalo10 at a ,ghost dance held on ,walnut creek in the summer of #ahic1 under the direction of the prophet ,pa-igya 7see page #ijg71 for the purpose of resurrecting ,red ,buffalo's son1 who had recently died4 ,pa-igya assured the people that if they held the dance as he directed1 the dead boy would rise up alive from the ground before their eyes4 ,in the dance ,red ,buffalo became 8crazy0 and composed this song4 ,in his trance he evidently imagined himself a bird4 ,his father was one of the 8buffalo doctors10 or surgeons of the tribe1 who are under the special protection of the buffalo and whose war cry is an imitation of the bellowing of a buffalo bull4 ,red ,buffalo claims to have inherited his father's knowledge2 hence his assertion that he bellows like a bull4 ,the boy was not resurrected4 #d4 ,data-i nyhongamo hy ,eheho6 hy ,eheho6 ,ehy ,eheho6 ,ehy ,eheho6 ,data-i nyhongamo1 ,data-i nyhongamo4 deteponb1 deteponb1 gunponb1 gunponb4 ,translation hy ,eheho6 hy ,eheho6 ,ehy ,eheho6 ,ehy ,eheho6 ,the father shows me the road1 ,the father shows me the road4 ,i went to see my friends1 ,i went to see my friends1 ,i went to see the dances1 ,i went to see the dances4 ,the composer of this song went1 in her trance1 to the other world1 led by the ,father1 who pointed out the way1 and saw there her former friends and joined them in the dance4 #e4 ,dakia batey ,dakia batey1 ,dakia batey4 ,guto ton nymo1 ,guto ton nymo4 hiih nymo1 hiih nymo4 ,translation ,the spirit 7,god7 is approaching1 ,the spirit 7,god7 is approaching4 ,he is going to give me a bird tail1 ,he is going to give me a bird tail4 ,he will give it to me in the tops of the cottonwoods1 ,he will give it to me in the tops of the cottonwoods4 ,the 8bird tail0 refers to the feathers 7wakuna1 ,arapaho7 worn on the heads of the dancers 7figure #ia74 ,the song is peculiar in implying that the recipient must climb up into the tree tops to obtain it4 #f4 ,nadag kana ,heyheyheyheye hoho6 ,heyheyheyheye hoho6 ,nadag kana1 ,nadag kana1 ,degygomga datsto1 ,degygomga datsto4 oyo1 oyo4 ,translation ,heyheyheyheye hoho6 ,heyheyheyheye hoho6 ,because ,i am poor1 ,because ,i am poor1 ,i pray for every living creature1 ,i pray for every living creature4 oyo6 oyo6 ,although the words of this song do not contain much meaning1 the tune is one of the best among the ,kiowa ghost songs4 ,the introductory line gives somewhat the effect of ,comanche song #a4 ,the last line is supposed to be a prayer or entreaty to the messiah1 and is an imitation of the ,kiowa funeral wail4 #g4 ,zebt-gga igunpa-ima ,zebt-gga igunpa-ima1 ,zebt-gga igunpa-ima4 ,blg natadlgoma1 ,blg natadlgoma4 ,tlyi bepete1 ,tlyi bepete4 ,translation ,he makes me dance with arrows1 ,he makes me dance with arrows4 ,he calls the bow my father1 ,he calls the bow my father4 ,grandmother1 persevere1 ,grandmother1 persevere4 ,this song embodies the ,ghost-dance idea of a return to the old ,indian things4 ,the expression1 8,he calls the bow my father10 is worthy of an oriental poet4 ,the last line is a general exhortation to the women to persevere or 8push hard0 in the dance4 #h4 ,beta6 ,tongy-guadl ,beta6 ,tongy-guadl totl-edal1 ,beta6 ,tongy-guadl totl-edal4 ,bateyi1 ,bateyi4 ,date gykom omhedl1 ,date gykom omhedl4 ,translation ,now ,i understand6 ,red ,tail has been sent1 ,now ,i understand6 ,red ,tail has been sent4 ,we cry and hold fast to him1 ,we cry and hold fast to him4 ,he was made to live a long time1 ,he was made to live a long time4 ,this song was made by ,mary ,zotom1 a woman who speaks very fair ,english1 and refers to a young man named ,tongy-guadal1 ,red ,tail1 who used to go into frequent trances4 ,the expression 8he was sent0 implies that he is a recognized messenger to the spirit world1 while 8we hold fast to him0 is equivalent to 8we have faith in him40 #i4 ,data-i nkagona ,data-i nkagona1 ,data-i nkagona4 ,damnhgo1 ,damnhgo4 ,kaante damnhgo1 ,kaante damnhgo4 ,translation ,my father has much pity for us1 ,my father has much pity for us4 ,i hold out my hands toward him and cry1 ,i hold out my hands toward him and cry4 ,in my poverty ,i hold out my hands toward him and cry1 ,in my poverty ,i hold out my hands toward him and cry4 #aj4 ,data-i ikathedal hy ,eheho1 hy ,eheho4 ,data-i ikathedal4 ,adata-i dsa1 data-i mnsdal1 data-i tosdal1 data-i omda4 ,translation hy ,eheho1 hy ,eheho4 ,my father has had pity on me4 ,i have eyes like my father's1 ,i have hands like my father's1 ,i have legs like my father's1 ,i have a form like my father's4 8,so ,god created man in his own image40 #aa4 ,dakiago hohedal ,dakiago hohedal1 ,dakiago hohedal4 ,gdal-gga hohedal1 ,gdal-gga hohedal4 ,dom-gga hohedal1 ,dom-gga hohedal4 ,translation ,the spirit host is advancing1 they say1 ,the spirit host is advancing1 they say4 ,they are coming with the buffalo1 they say1 ,they are coming with the buffalo1 they say4 ,they are coming with the 7new7 earth1 they say1 ,they are coming with the 7new7 earth1 they say4 #ab4 ,ehyui degita ,music ,ehyui degita1 ,ehyui degita4 ,tshop hedal1 ,tshop hedal4 ,na degunta1 degunta2 ,na degunta1 degunta2 ,gdal-gu tagya deota1 ,gdal-gu tagya deota4 ,go dehita1 dehita1 ,go dehita1 dehita4 ,translation ,i am mashing the berries1 ,i am mashing the berries4 ,they say travelers are coming on the march1 ,they say travelers are coming on the march4 ,i stir 7the berries7 around1 ,i stir them around2 ,i take them up with a spoon of buffalo horn1 ,i take them up with a spoon of buffalo horn1 ,and ,i carry them1 ,i carry them 7to the strangers71 ,and ,i carry them1 ,i carry them 7to the strangers74 ,this song gives a pretty picture of the old ,indian home life and hospitality4 ,in her dream the woman who composed it imagines herself cooking fruit1 when the word comes that travelers are approaching1 the verb implying that they are on the march with their children1 dogs1 and household property4 ,she stirs the berries around a few times more1 lifts them out with a spoon of buffalo horn1 and goes to offer them to the strangers4 ,the translation is an exact paraphrase of the rhythmic repetition of the original4 ,the berry called eyhui1 8principal or best fruit10 is not found in the present country of the ,kiowa1 but is remembered among the pleasant things of their old home in the north4 ,it is described as a species of cherry4 #ac4 ,gomgy-daga ,gomgy-daga1 ,gomgy-daga1 ,do nyzngo1 ,do nyzngo1 ,go dagya ihpo1 ,go dagya ihpo4 ,translation ,that wind1 that wind ,shakes my tipi1 shakes my tipi1 ,and sings a song for me1 ,and sings a song for me4 ,to the familiar this little song brings up pleasant memories of the prairie camp when the wind is whistling through the tipi poles and blowing the flaps about1 while inside the fire burns bright and the song and the game go round4 #ad4 ,dakia dakathedal ,dakia dakathedal1 ,dakia dakathedal4 ,tsiss- dakathedal1 ,tsiss- dakathedal4 ,dagya nypade1 ,dagya nypade4 ,dagya iatgyi1 ,dagya iatgyi4 ,translation ,god has had pity on us1 ,god has had pity on us4 ,jesus has taken pity on us1 ,jesus has taken pity on us4 ,he teaches me a song1 ,he teaches me a song4 ,my song is a good one1 ,my song is a good one4 ,in their confounding of aboriginal and ,christian ideas the ,kiowa frequently call the ,indian messiah 8,jesus10 having learned the latter as a sacred name through the whites4 #ae4 ,anso gytto ,music ,anso gytto1 ,anso gytto2 daltem gatdalto-o1 daltem gatdalto-o2 nmhgo1 nmhgo4 ,translation ,i shall cut off his feet1 ,i shall cut off his feet2 ,i shall cut off his head1 ,i shall cut off his head2 ,he gets up again1 he gets up again4 ,this is one of the favorite ,kiowa ghost songs and refers to the miraculous resurrection of the dismembered buffalo1 according to the promise of the messiah1 as related in ,sword's narrative4 ,see page #gig4 ,,kiowa ,,glossary hedal--they are coming1 it is said 71 ,i come72 the suffix hedal implies a report4 dga--because ,i am2 the suffix ga gives the idea of because4 daltem--head2 literally hair bone1 i4 e41 skull2 from dal1 hair1 and tem1 bone4 daltoyui--8young mountain sheep10 literally 8herders0 or 8corralers10 one of the degrees of the ,kiowa military organization4 ,also called ,tebeyui4 7,see ,arapaho song #dc47 datai--like my father1 resembling my father2 from data-i1 father1 my father4 dtodeyo--he is standing watching it2 dtode1 ,i stand watching it4 deteponb--,i went to see my friends2 deteponbta1 ,i am going1 etc2 dete1 friend4 gunponb--,i went to see dancing2 guanponbta1 ,i am going to see a dance2 guan1 a dance4 hy--an unmeaning exclamation used in the songs4 hi-aih--in the tops of the cottonwood2 from hi1 cottonwood1 and aih1 in or on the tree tops4 ,ahohedal--they are approaching1 it is said 7as a family on the move1 or an army on the march1 with household goods1 etc72 the suffix hedal implies a report or rumor4 ho1 ,i am coming on1 with my family and possessions4 ,compare ,imzntehedal4 hoho6--an unmeaning exclamation used in the songs4 hyto--the ,kiowa name for the ,arapaho1 meaning unknown4 ,the ,kiowa call the wild plum by the same name4 kana--for kaon1 q4 v4 kaon--,i am poor4 ,the words for 8rich0 and 8poor0 refer rather to reputation and mental and moral qualities than to temporal possessions4 ,a man may own many horses1 but if he has no war record he is accounted poor4 nmhgo--he gets up again1 he rises again4 ,dehgo1 ,i rise2 beh1 get up2 mhgo1 he will get up4 ,ankagona--he pities us much2 gykati1 it is a pity4 ,compare ,ikathedal4 ,anso--feet2 ansoi1 foot4 nyglonte--,i bellow like a buffalo 7habitual72 nyonto1 ,i am bellowing like a buffalo4 omhedal--he was made so2 omdatsoha1 ,i am made so1 ,i am rendered thus4 piata--8wooden stabber1 or lance20 the name of a ,kiowa sent by his tribe as a delegate to the messiah in #ahij4 ,asatitola--8he whom we send to work10 i4 e41 8the messenger20 the name by which the ,kiowa prophet1 ,biki1 is now known4 totl-edal--he was sent2 gyto1 ,i send him4 tsodalsdal--,i have wings 7attached72 from tsodal1 wing4 ,bateyi--we cry and hold fast to him2 gyteta1 ,i cry and hold fast to him4 ,btey--he is approaching2 batey1 ,i am approaching4 ,compare ,imzntehedal4 ,beamnhyi--stretch out your 7plural7 hands in entreaty4 ,deamnhgo1 ,i stretch out1 etc2 beamnh1 stretch out your 7singular vocative71 etc4 ,bedlguat--another ,kiowa name for the ,wichita2 signifying 8painted or tattooed lips20 from bedal1 lips or mouth1 and guat1 painted1 tattooed1 or written4 ,see ,doguat4 ,bedlpago--8hairy mouths20 one of the ,kiowa names for the whites2 from bedal1 lips or mouth1 pa1 downy hair or fuzz1 and go or gua1 the tribal terminal4 ,compare ,taka-i4 ,beta6--an exclamation about equivalent to ,i see1 ,i understand4 ,biki--8eating man10 8eater10 a ,kiowa prophet and medicine-man2 also known as ,asatitola1 8the messenger40 ,botkiago--the ,kiowa name for the ,aninna or ,arapaho ,grosventres4 ,the name signifies 8belly people20 from bot1 belly or stomach1 and kiago1 people1 from kiahi1 8man40 ,d-edal--8great star20 from d1 star1 and edal1 great2 one of the ,kiowa names for the morning star4 ,it is more commonly called ,t'aiso1 8the cross40 7,see ,arapaho song #gb47 ,dagya--a song4 ,dakathedal--another form of ,ikathedal1 q4 v4 ,dakia--spirit1 ,god2 plural dakiago2 from da-i1 medicine1 mystery1 and kia or kiahi1 man4 ,dakiago--spirits1 the spirits2 spirit1 ,god1 dakia4 ,damnhgo--for ,deamnhgo4 ,dsa--,i have eyes2 d1 t'1 eye4 ,data-i--father4 ,date--a long time4 ,dateka--8keeps his name always10 a ,kiowa prophet about #ahha1 who undertook to bring back the buffalo4 ,datsto--,i pray for them2 nndatsto1 ,i pray for him4 ,deamnhgo--,i hold out my hands toward him in entreaty4 ,compare ,beamnhyi4 ,debekodats--let us all pray or worship1 we must all pray or worship2 dedatsto1 ,i pray4 ,dedom--all the world2 from dom1 the earth1 and de1 all1 complete4 ,degita--,i am mashing or pounding it4 ,degunta--,i stir it around4 ,degygomga--every living creature2 the prefix de conveys the idea of every or all4 ,dehita--,i take it4 ,demgo--look1 everybody6 ,see1 everybody around6 ,the prefix de gives the idea of everybody or all4 ,demhdate--everybody will arise2 from deh1 ,i rose up from a reclining position4 ,the prefix de gives the idea of everybody1 all1 or completeness1 according to context4 ,deota--,i lift it up1 ,i raise it4 ,do--tipi4 ,doguat--the ,kiowa name for the ,wichita1 signifying 8painted or tattooed faces10 from dob1 face1 and guat1 painted1 engraved1 or written4 ,dom--the earth4 ,dom-gga--with the earth2 gga1 with1 in composition4 ,eheho6--an unmeaning exclamation used in the songs4 ,ehy6--ibid4 ,ehyui--8principal1 real1 or best fruit20 a berry1 probably a dwarf cherry1 described as a black grape-like fruit growing in clusters on bushes from #d to #f feet high1 in the ,sioux country4 ,it was eaten raw or mixed with pemmican4 ,emankina--8can't hold it10 a ,kiowa policeman1 now dead1 seen by ,asatitola in a vision4 ,epeya--8afraid of him10 a ,kiowa warrior who died while a prisoner at ,fort ,marion1 ,florida1 about #ahge4 ,ezntehedal--it is approaching1 they say4 ,compare ,imzntehedal4 ,ezntedate--it will shake1 or tremble 7impersonal74 ,gdal-gga--with the buffalo2 gga1 with1 in composition2 gdal1 buffalo1 generic2 pa1 a buffalo bull4 ,gdal-gu--a buffalo horn2 from gdal1 buffalo2 and guti1 horn4 ,gatdalto--,i shall cut it off1 ,i am cutting it off 7present and future alike74 ,go--and4 ,gomgy-daga--that wind2 from gomgy1 wind1 and daga1 that1 the1 in composition4 ,gomty--on 7my7 back2 from gomt or gomb1 back4 ,guadal--red4 ,gun--a dance4 ,guan-dalka-i--8dance frenzy20 from guan1 a dance1 and dalka-i1 crazy or foolish2 the ,kiowa name for the ,ghost-dance ecstasy4 ,guato--bird4 ,gykom--life1 living2 hitagykomtay1 ,i am alive4 ,gytto--,i shall cut them off2 gatdalto1 ,i cut it off4 ,hoyo1 or oyo--a cry of grief1 especially at funerals4 ,heyheyheyhey6--an unmeaning exclamation used in the songs4 ,imhgo--he would get up1 he would arise4 ,compare nmhgo4 ,imzntehedal--they are approaching1 it is said2 from deznte1 ,i move about2 the termination hedal makes it a matter of report or common belief1 equivalent to 8they say40 ,compare ,ezntehedal4 ,the verb implies coming on like a herd or company or like persons on a march4 ,the simple verb for approaching is bate4 ,compare ,batey and hohedal4 ,iatgyi--it is a good one2 from tgya or gytgya1 good4 ,ihpo or ,ihpade--he sings for me 7as if to teach me72 dagya gehpo1 ,i sing a song for him4 ,ikathedal--he has had pity on me2 from gykati1 7it is a7 pity4 ,compare ,ankagona4 ,kaante--another form of ,kaon1 poor4 ,compare kaon4 ,kitseko--8principal1 or real dogs20 the highest degree of the ,kiowa military organization4 7,see ,arapaho song #dc47 ,komseka-kiahyup--the former ,kiowa name for the ,arapaho4 ,it signifies 8men of the worn-out leggings20 from komse1 8smoky1 soiled1 or worn-out10 kati1 8leggings10 and kiahyup1 8men40 ,mnsdal--,i have hands or arms2 mnto1 hand1 arm4 ,masep--the ,kiowa name for the ,caddo1 signifying 8pierced noses20 from makon1 nose1 and sep1 the root of a verb signifying to pierce or sew with an awl4 ,na--,i1 my2 sometimes put before the verb to make it emphatic4 ,na dga--because ,i am 7emphatic72 from na1 ,i1 my1 and dga 7q4 v471 because ,i am4 ,nadag--for ,na dga1 q4 v4 ,nymo--he will give it to me2 nynmo1 ,i shall give it to him4 ,there are a number of verbs for give1 according to the nature of the thing given4 ,nyhongamo--he shows or tells me the road2 nynhongamo1 ,i show him the road2 hon1 road4 ,nyongum--,i scream2 from nonde1 it screams1 or makes utterance with the mouth4 ,nypade--for ,ihpo or ,ihpade1 q4 v4 ,nyzngo--it shakes mine2 nzngo1 it shakes his4 ,omda--,i have a shape or form 7implying a likeness1 as data-i omda1 ,i have a form like my father's74 ,pa-guadal--8red buffalo20 from pa1 a buffalo bull1 said guadal1 red4 ,a ,kiowa man1 the author of one of the ,ghost-dance songs4 ,pa-igya--8standing in the middle20 a ,kiowa prophet who1 in #ahhg1 preached the speedy destruction of the whites and the return of the buffalo4 ,polyup--8rabbits20 the lowest degree of the ,kiowa military organization4 7,see ,arapaho song #dc47 ,sahe--green4 7,see ,arapaho song #fd47 ,skota--the ,kiowa name for the ,cheyenne2 the word seems to refer to 8biting40 ,set-t'aiti--8white bear10 a noted ,kiowa chief1 about #ahfe-ahge4 ,the name comes from set1 bear1 t'ai1 white1 and ti1 the personal suffix4 ,sodate--he will descend2 sota1 ,i descend4 ,tgyko--the ,kiowa name for the ,nakasinna or northern ,arapaho4 ,the word has the same meaning1 8sagebrush people10 from tgyi1 8sage brush10 and ko1 the tribal suffix4 ,t'aiso--the morning star2 literally 8the cross20 it is sometimes also called ,d-edal1 the 8great star40 7,see ,arapaho song #dc47 ,taka-i--one of the ,kiowa names for the whites2 the word means literally 8prominent ears1 or ears sticking out10 as compared with the ears of the ,indian1 which are partly concealed by his long hair4 ,the same name is also applied to a mule or donkey4 ,compare ,bedal-pago4 ,tlyi--a boy4 ,tagya--a spoon2 under certain circumstances the suffix gy is dropped and the word becomes t'a4 ,tapeko--skunkberry 787 people2 one of the degrees of the ,kiowa military organization4 7,see ,arapaho song #dc47 ,tebeyui--8young mountain sheep10 another name for the daltoyui1 q4 v4 ,ton--tail2 guato-ton1 bird tail2 frequently used to denote a fan or headdress made of the tail feathers of an eagle1 hawk1 or other bird4 ,tongy-guadal--8red tail20 the name of a ,kiowa man2 from ton or tongy1 tail1 and guadal1 red4 ,tokogo--8black legs10 one of the degrees of the ,kiowa military organization4 7,see ,arapaho song #dc74 ,tosdal--,i have legs2 from toti1 leg4 ,tshop--movers1 emigrants 7moving with household goods1 etc74 ,the word has no singular form4 ,tsyui--8rabbits20 another name for the ,polyup degree of the ,kiowa military organization4 7,see ,arapaho song #dc47 ,tsetnmo--horse headdress people 7871 one of the degrees of the ,kiowa military organization4 7,see ,arapaho song #dc47 ,tsiss 7,tsiss-7--,jesus4 ,tso--an awl4 ,tso--the awl game4 7,see ,arapaho song #fd47 ,yphe--soldiers2 the military organization of the ,kiowa4 7,see ,arapaho song #dc47 ,,the ,,caddo ,,and ,,associated ,,tribes ,,caddo ,,tribal ,,synonymy ,asinais--an old ,french name1 from ,hasinai4 ,caddo--popular name1 from ,kdohadcho4 ,cadodaquio--,joutel 7#afhg71 another form of ,kdohadcho4 ,cenis--old ,french name used by ,joutel in #afhg2 from ,hasinai4 ,dsha-i--,wichita name4 ,dsa--another form of ,dsha-i4 ,hasinai or ,hasini--the proper generic term for at least the principal ,caddo divisions1 and perhaps for all of them4 ,it is also used by them as synonymous with 8,indians40 ,kdohdcho--the name of the ,caddo proper1 as used by themselves4 ,masep--,kiowa name2 8pierced nose10 from makon1 nose1 and sep1 the root of a verb signifying to pierce or sew with an awl4 ,nashont or ,nashoni--,comanche name1 frequently used also by the neighboring tribes to designate the ,caddo2 the ,nassonite of the early ,french writers on ,texas4 ,nez ,perc--,french traders' name2 8pierced nose40 ,nirs-hris-kriki--another ,wichita name4 ,ots-itniuw--,cheyenne name2 8pierced nose people40 ,tanibnn1 ,tanibnnina1 ,tanibtha--,arapaho name2 8pierced nose people10 tani1 nose4 ,,caddo ,,tribal ,,sign 8,pierced nose10 in allusion to their former custom of boring the nose for the insertion of a ring4 ,,sketch ,,of ,,the ,,caddo ,the ,caddo are the principal southern representatives of the ,caddoan stock1 which includes also the ,wichita1 ,kichai1 ,pawnee1 and ,arikara4 ,their confederacy consisted of about a dozen tribes or divisions1 claiming as their original territory the whole of lower ,red river and adjacent country in ,louisiana1 eastern ,texas1 and southern ,arkansas4 ,the names of these twelve divisions1 including two of foreign origin1 have been preserved as follows3 ,kdohadcho 7,caddo proper74 ,ndko 7,anadarko74 ,hai-nai 7,toni74 ,nbai-dcho 7,nabedache74 ,nkohodotsi 7,nacogdoches74 ,nshitosh 7,natchitoches74 ,nkanawan4 ,hdai-i 7,adai1 ,adaize74 ,hai-sh 7,eyeish1 ,aliche1 ,aes74 ,ytsi4 ,imha--a band of ,omaha1 or perhaps more probably ,kwp1 who lived with the ,kdohadcho1 but retained their own distinct language4 ,there are still a few living with the ,caddo1 but they retain only the name4 ,it will be remembered that when the ,caddo lived in eastern ,louisiana the ,arkansas or ,kwp were their nearest neighbors on the north1 and these ,imaha may have been a part of the ,kwp who lived 8up stream0 7,umaha7 on the ,arkansas4 ,the ,caddo call the ,omaha tribe by the same name4 ,yowani--originally a band of the ,heyowani division of the ,choctaw4 ,they joined the ,caddo a long time ago1 probably about the time the ,choctaw began to retire across the ,mississippi before the whites4 ,some few are still living with the ,caddo and retain their distinct language4 ,there is evidence that some ,koasati 7,cooshatties7 were mixed with them4 ,the ,kdohadcho seem to be recognized as the principal ,caddo division1 and the generic term ,hasinai by which the confederates designate themselves is sometimes regarded as belonging more properly to the three divisions first named4 ,according to their own statements some of the dialects spoken by the several divisions were mutually unintelligible4 ,at present the ,kdohadcho and ,ndko are the ruling dialects1 while the ,nbaidcho1 ,nkohodotsi1 ,hdai-i1 and ,hai-sh are practically extinct4 ,the ,kichai1 ,bidai1 and ,akokisa1 who formerly lived near the ,caddo on the eastern border of ,texas1 did not belong to the confederacy1 although at least one of these tribes1 the ,kichai1 is of the same stock and is now on the same reservation4 ,the ,caddo have ten gentes3 ,nawotsi1 ,bear2 ,tasha1 ,wolf2 ,tanh1 ,buffalo2 ,tao1 ,beaver2 ,iwi1 ,eagle2 ,ot1 ,raccoon2 ,kagaih1 ,crow2 ,kaghnn1 ,thunder2 ,kshi1 ,panther2 ,sko1 ,sun4 ,the ,bear gens is the most numerous4 ,the ,buffalo gens is sometimes called also ,koho or ,alligator1 because both animals bellow in the same way4 ,these of a particular gens will not kill the animal from which the gens takes its name1 and no ,caddo in the old times would kill either an eagle or a panther1 although they were not afraid to kill the bear1 as are so many of the western tribes4 ,the eagle might be killed1 however1 for its feathers by a hunter regularly initiated and consecrated for that purpose4 ,the original home of the ,caddo was on lower ,red river in ,louisiana4 ,according to their own tradition1 which has parallels among several other tribes1 they came up from under the ground through the mouth of a cave in a hill which they call ,chakann1 8,the place of crying10 on a lake close to the south bank of ,red river1 just at its junction with the ,mississippi4 ,in those days men and animals were all brothers and all lived together under the ground4 ,but at last they discovered the entrance to the cave leading up to the surface of the earth1 and so they decided to ascend and come out4 ,first an old man climbed up1 carrying in one hand fire and a pipe and in the other a drum4 ,after him came his wife1 with corn and pumpkin seeds4 ,then followed the rest of the people and the animals4 ,all intended to come out1 but as soon as the wolf had climbed up he closed the hole1 and shut up the rest of the people and animals under the ground1 where they still remain4 ,those who had come out sat down and cried a long time for their friends below1 hence the name of the place4 ,because the ,caddo came out of the ground they call it in1 mother1 and go back to it when they die4 ,because they have had the pipe and the drum and the corn and pumpkins since they have been a people1 they hold fast to these things and have never thrown them away4 ,from this place they spread out toward the west1 following up the course of ,red river1 along which they made their principal settlements4 ,for a long time they lived on ,caddo lake1 on the boundary between ,louisiana and ,texas1 their principal village on the lake being called ,shachidni1 8,timber hill40 ,their acquaintance with the whites began at a very early period4 ,one of their tribes1 the ,ndko1 is mentioned under the name of ,nandacao in the narrative of ,de ,soto's expedition as early as #aedj4 ,the ,kdohadcho were known to the ,french as early as #afhg4 ,the relations of the ,caddo with the ,french and ,spaniards were intimate and friendly4 ,catholic missions were established among them1 about the year #agjj and continued to exist until #ahab1 when the missions were suppressed by the ,spanish government and the ,indians were scattered4 ,in the meantime ,louisiana had been purchased by the ,united ,states1 and the ,caddo soon began to be pushed away from their ancient villages into the western territory1 where they were exposed to the constant inroads of the prairie tribes4 ,from this time their decline was rapid1 and the events of the ,texan and ,mexican wars aided still further in their demoralization4 ,they made their first treaty with the ,united ,states in #ahce1 at which time they were chiefly in ,louisiana1 southwest of ,red river and adjoining ,texas4 ,they afterward removed to ,brazos river in ,texas1 and to ,washita river in ,indian ,territory in #ahei4 ,when the rebellion broke out1 the ,caddo1 not wishing to take up arms against the government1 fled north into ,kansas and remained there until the close of the war1 when they returned to the ,washita4 ,their present reservation1 which they hold only by executive order and jointly with the ,wichita1 lies between ,washita and ,canadian rivers in western ,oklahoma1 having the ,cheyenne and ,arapaho on the north and west and the ,kiowa1 ,comanche1 and ,apache on the south4 ,in #ahic they numbered #ejg4 ,in person the ,caddo are rather smaller and darker than the neighboring prairie tribes1 and from their long residence in ,louisiana1 they have a considerable admixture of ,french blood4 ,they are an agricultural tribe1 raising large crops of corn1 pumpkins1 and melons1 and still retaining industrious habits in spite of their many vicissitudes of fortune4 ,they were never buffalo hunters until they came out on the plains4 ,they formerly lived in conical grass houses like the ,wichita1 but are now in log houses and generally wear citizen's dress excepting in the dance4 ,the old custom which gave rise to the name and tribal sign of 8,pierced ,nose0 is now obsolete4 ,in #ahjf ,sibley said of them1 8,they are brave1 despise danger or death1 and boast that they have never shed white man's blood40 ,their former enemies1 the prairie tribes1 bear witness to their bravery1 and their friendship toward the whites is a part of their history1 but has resulted in no great advantage to themselves1 as they have been dispossessed from their own country and are recognized only as tenants at will in their present location4 ,they and the ,wichita received the new doctrine from the ,arapaho1 and were soon among its most earnest adherents1 notwithstanding the fact that they were regarded as the most advanced of all the tribes in that part of the country4 ,it may be that their history had led them to feel a special need of a messiah4 ,they have been hard and constant dancers1 at one time even dancing in winter when there was nearly a foot of snow upon the ground4 ,their first songs were those which they had heard from the ,arapaho1 and sang in corrupted form1 with only a general idea of their meaning1 but they now have a number of songs in their own language1 some of which are singularly pleasing in melody and sentiment4 ,,the ,,wichita1 ,,kichai1 ,,and ,,delaware ,closely associated with the ,caddo on the same reservation are the ,wichita1 with their subtribes1 the ,tawakoni and ,waco1 numbering together #caf in #ahic2 the ,delaware1 numbering #id1 and the ,kichai 7,keechies71 numbering only #eb4 ,of these1 all but the ,delaware1 who are ,algonquian1 belong to the ,caddoan stock4 ,the ,wichita and their subtribes1 although retaining in indistinct form the common ,caddoan tradition1 claim as their proper home the ,wichita mountains1 near which they still remain4 ,sixty years ago their principal village was on the north side of the north fork of ,red river1 a short distance below the mouth of ,elm creek1 in ,oklahoma4 ,they live in conical grass houses and1 like the other tribes of the stock1 are agricultural4 ,they call themselves ,ktiktish--they are called ,tawehash by the ,caddo and ,kichai--and are known to most of their other neighbors and in the sign language as the 8,tattooed ,people0 7,dokn1 ,comanche2 ,doguat1 ,kiowa71 from an old custom now nearly obsolete4 ,for the same reason and from their resemblance to the ,pawnee1 with whose language their own has a close connection1 the ,french called them ,pani ,piques4 ,the ,kichai or ,keechie1 or ,kitssh1 as they call themselves1 are a small tribe of the same stock1 and claim to have moved up ,red river in company with the ,caddo4 ,their language is different from that of any of their neighbors1 but approaches the ,pawnee4 ,the ,delaware are a small band of the celebrated tribe of that name4 ,they removed from the east and settled with the main body in ,kansas1 but drifted south into ,texas while it was still ,spanish territory4 ,after a long series of conflicts with the ,american settlers of ,texas1 before and after the ,mexican war1 they were finally taken under the protection of the ,united ,states government and assigned to their present reservation along with other emigrant tribes from that state4 ,,songs ,,of ,,the ,,caddo #a4 ,hayo tia' ,nnisana1 ,nnisana1 ,hayo tia 1 ,hayo tia 1 ,nawi hi in1 ,nawi hi in4 ,translation ,nnisana1 ,nnisana1 ,our father dwells above1 ,our father dwells above1 ,our mother dwells below1 ,our mother dwells below4 8,our mother0 here refers to the earth4 #b4 ,wnti hayano diwitia ,music ,nnisana1 nnisana1 ,wnti hayano diwitia hayo1 ,wnti hayano diwitia hayo1 ,a koia hayo1 ,a koia hayo1 ,wnti hayano ta-ia hayo1 ,wnti hayano ta-ia hayo4 ,translation ,nnisana1 nnisana1 ,all our people are going up1 ,all our people are going up1 ,above to where the father dwells1 ,above to where the father dwells1 ,above to where our people live1 ,above to where our people live4 #c4 ,nna tsiya ,heyaweya6 ,heyaweya6 ,nna tsiya sibochaha1 ,nna tsiya sibochaha1 ,wnti hayano hann gkwts-a1 ,wnti hayano hann gkwts-a1 ,heyaheeye6 ,heyaheeye6 ,translation ,heyaweya6 ,heyaweya6 ,i have come because ,i want to see them1 ,i have come because ,i want to see them1 ,the people1 all my children1 ,the people1 all my children4 ,heyaheeye6 ,heyaheeye6 ,this song was composed by a woman named ,nyutaa4 ,according to her story1 she saw in her trance a large company approaching1 led by a man who told her he was the ,father and that he was coming because he wished to see all his children4 #d4 ,natsiwaya ,natsiwaya1 natsiwaya1 ,na ika--,wiaheeye1 ,na ika--,wiaheeye1 ,wiaheeyeyeyeaheye1 ,wiaheeyeyeyeaheye4 ,translation ,i am coming1 ,i am coming1 ,the grandmother from on high1 ,wiaheeye1 ,the grandmother from on high1 ,wiaheeye1 ,wiaheeyeyeyeaheye1 ,wiaheeyeyeyeaheye6 ,this song also was composed by the woman ,nyutaa4 ,in her trance vision she fell asleep and seemed 7still in the vision7 to be awakened by the noise of a storm1 when she looked and saw approaching her the ,storm ,spirit1 who said to her1 8,i come1 the grandmother from on high40 ,the ,caddo call thunder the 8grandmother above0 and the sun the 8uncle above40 #e4 ,na-iye ino ganiost ,wahiyane1 wahiyane1 ,na-iye ino ganiost1 ,na-iye ino ganiost4 ,wahiyane1 wahiyane4 ,translation ,wahiyane1 wahiyane1 ,my sister above1 she is painted1 ,my sister above1 she is painted4 ,wahiyane1 wahiyane4 ,this is another song composed by ,nyutaa1 who herself explained it4 ,in this trance vision she saw a spirit woman painted with blue stripes on her forehead and a crow on her chin1 who told her that she was 8her sister1 the ,evening ,star40 ,while singing this song ,nyutaa was sitting near me1 when she suddenly cried out and went into a spasm of trembling and crying lasting some minutes1 lifting up her right hand toward the west at the same time4 ,such attacks were so common among the women at song rehearsals as frequently to interfere with the work1 although the bystanders regarded them as a matter of course and took only a passing notice of these incidents4 #f4 ,naa hayo hawano ,nnisana1 nnisana1 ,naa hayo hawano1 ,naa hayo hawano4 ,translation ,nnisana1 nnisana1 ,our father above 7has7 paint1 ,our father above 7has7 paint4 ,this refers to the sacred paint used by the participants in the ,ghost dance1 and which is believed to confer health and the power to see visions4 #g4 ,wnti hayano kakana ,nnisana1 nnisana1 ,wnti hayano kakana nitsiho1 ,wnti hayano kakana nitsiho1 ,aa koia ta-ia hayo1 ,aa koia ta-ia hayo4 ,translation ,nnisana1 nnisana1 ,all the people cried when ,i returned1 ,all the people cried when ,i returned1 ,where the father dwells above1 ,where the father dwells above4 ,this song was composed by a girl who went up to the spirit world and saw there all her friends1 who cried when she started to leave them again4 #h4 ,nawi ina ,nnisana1 nnisana1 ,eyaheya1 eyaheya1 heeye6 ,eyaheya1 eyaheya1 heeye6 ,nawi ina hayo --,heyoiya1 heeye6 ,nawi ina hayo --,heyoiya1 heeye6 ,translation ,nnisana1 nnisana1 ,eyaheya1 eyaheya1 heeye6 ,eyaheya1 eyaheya1 heeye6 ,we have our mother below2 we have our father above--,heyoiya1 heeye6 ,we have our mother below2 we have our father above--,heyoiya1 heeye6 ,this song was composed by a woman named ,niahano1 who used to have frequent trances in which she would talk with departed ,caddo and bring back messages from them to their friends4 8,our mother below0 is the earth4 7,see page #ajif47 #i4 ,ni ika naa ,ni ika naa hana1 ,ni ika naa hana2 ,naa-a hana1 ,naa-a hana4 ,translation ,there are our grandmother and our father above1 ,there are our grandmother and our father above2 ,there is our father above1 ,there is our father above4 ,by 8grandmother0 is meant the storm spirit or thunder4 7,see ,caddo song #d47 #aj4 ,hina hanatobina ,hina hanatobina iwi-na1 ,hina hanatobina iwi-na1 ,na iwi iwi-na1 ,na iwi iwi-na2 ,nanana hataha1 ,nanana hataha4 ,translation ,the eagle feather headdress from above1 ,the eagle feather headdress from above1 ,from the eagle above1 from the eagle above2 ,it is that feather we wear1 ,it is that feather we wear4 ,this refers to the eagle feather worn on the heads of the dancers4 7,see song number #ab47 ,this song is in the ,hai-nai dialect4 #aa4 ,na owita ,na owita1 ,na owita1 ,na kiwat ,hai-nai1 ,na kiwat ,hai-nai4 ,translation ,the father comes from above1 ,the father comes from above1 ,from the home of the ,hai-nai above1 ,from the home of the ,hai-nai above4 ,this song1 like the last1 was composed by one of the ,hai-nai tribe1 and refers to the silent majority of the band in the spirit world4 #ab4 ,na iwi owita ,music ,na iwi owita1 ,na iwi owita2 ,dohya diwabon na na iwi owita1 ,dohya diwabon na na iwi owita2 ,naha nadakaa1 ,naha nadakaa4 ,translation ,see6 the eagle comes1 ,see6 the eagle comes2 ,now at last we see him--look6 look6 the eagle comes1 ,now at last we see him--look6 look6 the eagle comes2 ,now we see him with the people1 ,now we see him with the people4 ,this refers to what the ,caddo call the 8return of the eagle feathers0 in the ,ghost dance4 ,with the ,caddo1 as with other tribes1 the eagle is a sacred bird1 and in the old times only the few medicine-men who knew the sacred formula would dare to kill one for the feathers4 ,should anyone else kill an eagle1 his family would die or some other great misfortune would come upon him4 ,the formula consisted of certain secret prayers and ritual performances4 ,among the ,cherokee the eagle killer's prayer was a petition to the eagle not to be revenged upon the tribe1 because it was not an ,indian1 but a ,spaniard1 who had killed him--an indication of the vivid remembrance in which the cruelty of the early ,spaniards was held among the southern tribes4 ,to further guard against the anger of the eagles1 the ,cherokee eagle killer1 on his return to the village1 announced that he had killed1 not an eagle1 but a snowbird1 the latter being too small and insignificant to be dreaded4 ,the eagle-killing ceremony among the northern prairie tribes has been already described under ,arapaho song #dg4 ,the ,caddo eagle killer always took with him a robe or some other valuable offering1 and after shooting the eagle1 making the prayer1 and pulling out the tail and wing feathers he covered the body with the robe and left it there as a peace offering to the spirit of the eagle4 ,the dead eagle was never brought home1 as among the ,cherokee4 ,the last man of the ,caddo who knew the eagle-killing ritual died some years ago1 and since then they have had to go without eagle feathers or buy them from the ,kiowa and other tribes4 ,since ,sitting ,bull came down and 8gave the feather0 to the leaders of the dance the prohibition is removed1 and men and women alike are now at liberty to get and wear eagle feathers as they will4 #ac4 ,anana hananito ,anana hananito niahuna--,heeye6 ,anana hananito niahuna--,heeye6 ,ananasana8 ,ananasana8 ,hayo hanitu niahuna--,heeye6 ,hayo hanitu niahuna--,heeye6 ,ananasana8 ,aanasana8 ,translation ,the feather has come back from above--,heeye6 ,the feather has come back from above--,heeye6 ,is he doing it8 ,is he doing it8 ,the feather has returned from on high--,heeye6 ,the feather has returned from on high--,heeye6 ,is he doing it8 ,is he doing it8 ,this refers to the return of the eagle feathers1 as noted in the preceding song4 ,the question 8,is he doing it80 is equivalent to asking1 8,is this the work of the father80--an affirmative answer being understood4 #ad4 ,na iwi hanaa ,na iwi hanaa1 ,na iwi hanaa2 ,wnti hayano naniasana1 ,wnti hayano naniasana4 ,naha naniasa1 ,naha naniasa4 ,translation ,there is an eagle above1 ,there is an eagle above2 ,all the people are using it1 ,all the people are using it4 ,see6 ,they use it1 ,see6 ,they use it4 ,this song also refers to the use of eagle feathers in the dance4 #ae4 ,wit ,hasini ,music ,eyehe6 ,nnisana1 ,eyehe6 ,nnisana4 ,wit ,hasini diwitiaa1 ,wit ,hasini diwitiaa4 ,kiwat ha-ime--,heeye6 ,kiwat ha-ime--,heeye6 ,nahayo na1 ,nahayo na koi--,heeye6 ,ina koi--,heeye6 ,ina koi--,heeye6 ,translation ,eyehe6 ,nnisana1 ,eyehe6 ,nnisana4 ,come on1 ,caddo1 we are all going up1 ,come on1 ,caddo1 we are all going up4 ,to the great village--,heeye6 ,to the great village--,heeye6 ,with our father above1 ,with our father above where he dwells on high--,heeye6 ,where our mother dwells--,heeye6 ,where our mother dwells--,heeye6 ,the sentiment and swinging tune of this spirited song make it one of the favorites4 ,it encourages the dancers in the hope of a speedy reunion of the whole ,caddo nation1 living and dead1 in the 8great village0 of their father above1 and needs no further explanation4 ,,caddo ,,glossary --father4 ,kakmbawit--8the prayer of all to the ,father20 from aa1 the ,father1 i4 e41 ,god1 and tsmbadik1 ,i pray2 the ,ghost dance1 also called ,nnisana ,gaoshn1 ,nnisana dance4 ,anana--for ,nn4 ,ananasana--for ,nanasana4 ,bahakosn--8striped arrows10 from bah1 arrow2 the ,caddo name for the ,cheyenne4 ,they sometimes call them ,sinbo1 from their ,comanche name4 ,chakanna--8the place of crying20 the traditional first settlement of the ,caddo tribes1 where they came up out of the ground1 at the mouth of ,red river1 on the south bank1 in ,louisiana4 ,detse-kay--8dog eaters20 the ,caddo name for the ,arapaho4 ,diwabon--we see him2 tsibon1 ,i see him4 ,diwti--we are all going up1 we shall all ascend2 tsidi1 ,i ascend4 ,dohya--now1 at once4 ,eyaheya6--an unmeaning exclamation used in the songs4 ,eyehe6--ibid4 ,ganiost--he 7she7 is painted2 atsnost1 ,i paint myself4 ,gaoshn--a dance2 gatsioshn1 ,i dance4 ,gkwts--my 7plural72 gkwnda1 my 7singular72 hann gkwts1 my children4 ,h-i--he 7she7 dwells there below4 ,compare ,koi4 ,ha-imi--large4 ,hai-nai--a tribe of the ,caddo confederacy4 ,hna or ,hn--there he is6 that is he6 ,hananito--this feather1 the feather2 nitoh1 feather2 hataha1 feather 7generic74 ,hanatobina--a feather headdress2 feathers prepared to wear on the head4 ,hann--children4 ,hanitu--for ,nitoh4 ,hasini or ,hasinai--the ,caddo2 the generic name used by themselves4 ,hataha--feather 7generic72 nitoh1 feather 7specific74 ,hawano--paint4 ,hayano--people4 ,hayo--above1 on high4 ,compare ,nahayo4 ,heeye6--an unmeaning exclamation used in the songs4 ,heyaheeye6--ibid4 ,heyaweya6--ibid4 ,heyoiya6--ibid4 ,hina--eagle feathers4 ,ika--grandmother2 a term sometimes applied to the thunder or storm spirit4 ,in--mother2 na in1 mother above4 ,itsiya--,i have come2 hatsis1 ,i come4 ,iwi--eagle2 also the name of a ,caddo gens4 ,kaghnn--thunder2 a ,caddo gens4 ,kagaih--crow2 a ,caddo gens4 ,kakana--they cried2 hatsikakas1 ,i cry4 ,kantsi--8cheats20 the ,caddo name for the ,kiowa ,apache1 ,lipan1 and ,mescalero4 ,kshi--panther2 a ,caddo gens4 ,kiwat--village1 town1 settlement4 ,koho--alligator2 another name for the ,tanh or ,buffalo gens of the ,caddo4 ,koi--where he dwells above2 t-i1 he dwells above2 datsii1 ,i dwell above4 ,na--see6 look6 now6--also coming down from above1 as iwi-na1 the eagle coming down from above4 ,n--father above1 i4 e41 ,god2 from 1 father1 and na1 above1 on high4 ,nadaka--with the people4 ,nah--that's all6 now you see6 there now6 ,nahayo--up1 above1 the plural of ,hayo4 ,hasini diwtia nahayo1 all the ,caddo are going up1 everybody of the ,caddo is going up4 ,na-iye--sister above2 from na1 above1 in composition1 and iye1 sister4 ,nn or ,nnn--that one 7demonstrative74 ,nanasana--is he making it8 ,naniasa--they are using it2 hatsnasa1 ,i use it4 ,naniasana--for ,naniasa4 ,nnisana--an ,arapaho word1 adopted by the ,caddo in the ,ghost-dance songs and meaning 8my children40 ,nnisana gaoshn--8,nnisana dance10 one of the ,caddo names for the ,ghost dance1 from gaoshn1 a dance1 and nnisana 7q4 v471 an ,arapaho word which forms the burden of so many ,arapaho ,ghost-dance songs4 ,it is also called ,kakmbawit1 8the prayer of all to the ,father40 ,natsiwaya--,i am coming4 ,nawi--below2 hayo1 above4 ,nawotsi--bear2 a ,caddo gens4 ,ni--a syllable prefixed merely to fill in the meter4 ,niahuna--for ,ntahnt4 ,ntahnt--it has returned4 ,it has come back2 tstsihn1 ,i return2 ,nitsiho1 when ,i returned4 ,nitoh--feather 7specific72 hataha1 feather 7generic74 ,nitsiho--when ,i returned4 ,compare ,ntahnt4 ,nna--because4 ,ot--raccoon2 a ,caddo gens4 ,owita--he comes2 atsis1 ,i come4 ,shachidni--8,timber hill10 a former ,caddo settlement on ,caddo lake1 ,louisiana4 ,sibochaha--,i want to see them2 hatsibos1 ,i see4 ,sko--sun2 a ,caddo gens4 ,t-i--he dwells above4 ,compare ,koi4 ,tanh--buffalo2 a ,caddo gens4 ,tao--beaver2 a ,caddo gens4 ,tasha--wolf2 a ,caddo gens4 ,tsabakosh--cut-throats2 the ,caddo name for the ,sioux4 ,wahiyane6--an unmeaning exclamation used in the songs4 ,wiaheeye6--ibid4 ,wit6--come on6 get ready4 ,wnti--all of them4 ,,authorities ,,cited ,adjutant-,general's ,office ,a4 ,g4 ,o44--7,documents on file in the office of the ,adjutant-,general1 in the ,war ,department at ,washington1 where each is officially designated by its number1 followed by the initials ,a4 ,g4 ,o4 ,in response to specific inquiries additional information was received in letters from the same office and incorporated into the narrative47 #a--,report of ,captain ,j4 ,m4 ,lee1 on the abandonment of ,fort ,bidwell1 ,california 7#ahij71 ,doc4 #affcc-a1 #ahij2 #b--;,documents relating to the ,apache outbreak1 #ahha2 #c--;,documents relating to ,sword-bearer and the ,crow outbreak1 #ahhg2 #d--;,captain ,j4 ,m4 ,lee1 abandonment of ,fort ,bidwell1 ,doc4 #affcc-a1 #ahij2 #e--,report on the ,ghost dance1 by ,lieutenant ,h4 ,l4 ,scott1 ,february #aj1 #ahia1 ,doc4 ----2 #f--,report on the abandonment of ,fort ,bidwell1 by ,captain ,j4 ,m4 ,lee1 ,doc4 #affcc-a1 #ahij2 #g--,statement of ,judge ,h4 ,l4 ,spargur in ,lee's report on ,fort ,bidwell1 ,doc4 #affcc-a1 #ahij2 #h--,letters of ,assistant ,adjutant-,general ,corbin and ,quartermaster-,general ,batchelder2 #i--;,affidavits with ,lee's report on the abandonment of ,fort ,bidwell1 ,doc4 #affcc-a1 #ahij4 ,albany ,institute4 ,see ,mac,murray4 ,allis1 ,rev4 ,samuel4 ,forty ,years ,among the ,indians and on the ,eastern ,borders of ,nebraska4 7,transactions and ,reports of the ,nebraska ,state ,historical ,society1 ,,ii4 ,lincoln1 ,nebraska1 #ahhg4 #ho4 #acc-aff47 #a--ace4 ,american ,anthropologist4 ,see ,phister4 ,american ,ethnology and ,archology1 ,journal of4 ,see ,bandelier4 ,archological ,institute of ,america1 ,report of4 ,see ,bandelier4 ,bancroft1 ,g4 ,history of the ,united ,states of ,america1 from the discovery of the continent4 ,the author's last edition4 ,new ,york1 #ahhd4 #ho4 #a--;,,ii1 #cga2 #b--;,,ii1 #cgh2 #c--;,,ii1 #dfc4 ,bandelier1 ,a4 ,f4 ,documentary history of the ,zui tribe4 7,journal of ,american ,ethnology and ,archology1 ,,iii4 ,boston and ,new ,york1 #ahib4 #do47 #a a--#ajc-aae4 ---- ,final report of investigations among the ,indians of the southwestern ,united ,states1 ,part ,,ii4 7,papers of the ,archological ,institute of ,america1 ,american ,series1 ,,iv4 ,cambridge1 #ahib4 #ho47 #a b--#fb4 ,barclay1 ,robert4 ,the inner life of the religious societies of the commonwealth2 considered principally with reference to the influence of church organization on the spread of ,christianity4 ,london1 #ahgf4 #ho4 ,bartlett1 ,c4 ,h4 ,letter to the ,bureau of ,ethnology1 dated ,october #bi1 #ahie4 ,bible4 ,the ,holy ,bible1 containing the ,old and ,new ,testaments2 translated out of the original tongues1 etc4 ,new ,york 7,american ,bible ,society71 #ahgj4 #abo4 ,bourke1 ,capt4 ,j4 ,g4 ,the medicine-men of the ,apache4 7,ninth ,annual ,report of the ,bureau of ,ethnology4 ,washington1 #ahib4 #do4 ,the description of the dance of the medicine-man1 ,nakai-doklini1 is taken from the account in this paper1 supplemented by a personal letter from the author47 #a--eje4 ,brinton1 ,dr ,d4 ,g4 ,myths of the ,new ,world3 ,a treatise on the symbolism and mythology of the ,red race of ,america4 ,new ,york1 ,leypoldt and ,holt1 #ahfh4 #abo4 #a--afh1 passim4 ,brown1 ,john ,p4 ,the ,dervishes2 or oriental spiritualism4 ,by ,john ,p4 ,brown1 secretary and dragoman of the legation of the ,united ,states of ,america at ,constantinople1 etc4 ,london1 #ahfh4 #abo4 ,bureau of ,ethnology1 ,reports of4 ,see ,bourke and ,mallery4 ,catlin1 ,g4 ,letters and notes on the manners1 customs1 and condition of the ,north ,american ,indians4 ,written during eight years' travel 7#ahcb-ahci7 among the wildest tribes of ,indians in ,north ,america1 etc4 ,two volumes4 #dth edition4 ,london1 #ahdd4 #ho4 #a--;,,ii1 #aag2 #b--;,,ii1 #aah2 #c--;,,ii1 #ih2 #d--;,,ii1 #ii4 ,century ,magazine4 ,see ,roosevelt4 ,clark1 ,benjamin4 ,the ,cheyenne ,indians4 7,a manuscript history and ethnography of the ,cheyenne ,indians1 written at the request of ,general ,philip ,sheridan by ,benjamin ,clark1 interpreter at ,fort ,reno1 ,oklahoma47 ,now in possession of ,dr ,george ,bird ,grinnell of ,new ,york city4 ,clark1 ,w4 ,p4 ,the ,indian sign language1 with brief explanatory notes1 etc1 and a description of some of the peculiar laws1 customs1 myths1 superstitions1 ways of living1 code of peace and war signals of our aborigines4 ,philadelphia1 #ahhe4 #ho4 ,colby1 ,gen4 ,l4 ,w4 ,the ,sioux ,indian war of #ahij-ia4 ,by ,brigadier-,general ,l4 ,w4 ,colby1 commanding the ,nebraska ,national ,guard4 7,transactions and reports of the ,nebraska ,state ,historical ,society1 ,,iii1 #add-aij2 ,fremont1 ,nebraska1 #ahib4 #ho47 #a--aec2 #b--aej2 #c--aee2 #d--aeg2 #e--aei-agj2 #f--aei2 #g--afd2 #h--afe-agj2 #i--7,mc,gillycuddy7 #ahj2 #aj--afe4 ,commissioner ,comr44 ,annual report of the ,commissioner of ,indian ,affairs to the ,secretary of the ,interior4 7,sixty-first annual report1 ,washington1 #ahib4 #ho47 #a--,report of ,agent ,w4 ,p4 ,richardson1 #aheb1 #ga1 and report of ,agent ,w4 ,p4 ,badger1 #ahei1 #add2 #b--;,agent ,danilson1 #ahge1 #beh2 #c--;,agent ,tiffany1 #ahha1 #aj2 #d--;,commissioner ,price1 #ahha1 viii-ix2 ,agent ,tiffany1 #ahha1 #aj-aa2 #e--;,agent ,linn1 #ahhd1 #ajb2 #f--;,agent ,patrick1 #ahhe1 ,,iii2 #g--;,agent ,scott1 #ahia1 vol4 ,i1 #beh2 #h--;,agent ,smith1 #ahgc1 #cai2 #i--;,agent ,boyle1 #ahgj1 #eh2 #aj--,superintendent ,meacham1 #ahgj1 #ej2 #aa--;,agent ,cornoyer1 #ahgc1 #cag-ah2 #ab--;,commissioner ,brunot1 #ahga1 #ih2 #ac--,umatilla council1 #ahia1 #ie-g2 #ad--,superintendent ,colonel ,ross1 #ahgj1 #cj2 #ae--,superintendent ,meacham1 #ahgj1 #ej-ed2 #af--,report1 #ahga1 #ie2 #ag--,superintendent ,odeneal1 #ahgb1 #cfb2 #ah--,subagent ,white1 #ahdc1 #dea2 #ai--;ibid1 #dec2 #bj--;,commissioner ,hayt1 #ahgg1 #aj2 #ba--;ibid1 #aj2 #bb--;ibid1 #ab2 #bc--;ibid1 #aa2 #bd--;ibid1 #ab2 #be--;ibid1 #ab-ac2 #bf--;,commissioner ,hayt1 #ahgh1 xxxiv2 #bg;a--ibid1 xxxv2 #bg;b--,agent ,rust1 #ahia1 ,i1 #bbc2 #bh--;,commissioner ,morgan1 #ahia1 ,i1 #acb-c2 #bi--;,agent ,wright1 ibid1 #daa-b2 #cj--;,dorchester report1 ibid1 #ebi2 #ca--;,commissioner ,morgan1 ibid1 #abd2 #cb--;,agent ,wright1 ibid1 #daa-ab2 #cc--;ibid1 #abh1 #acj2 #cd--;ibid1 #acj2 #ce--;ibid1 #acj2 #cf--;ibid1 #acj2 #cg--;ibid1 #acj2 #ch--;ibid1 #aca2 #ci--;ibid1 #acb2 #dj--;ibid1 #acb2 #da--;,commissioner ,morgan1 #ahib1 #abh2 #db--;,dorchester1 #ahia1 vol4 ,i1 #ecb2 #dc--;,agent ,wood1 #ahib1 #cif1 #cii2 #dd--,mrs ,z4 ,a4 ,parker1 in report of ,superintendent ,dorchester1 vol4 ,i1 #ahia1 #ebi-eca2 also published in the ,new ,york ,evening ,post of ,april #ah1 #ahia1 and in ,journal of ,american ,folk-lore1 ,april-,june1 #ahia2 #de--,report on the ,utes1 ,pai-,utes1 etc1 by ,j4 ,w4 ,powell and ,g4 ,w4 ,ingalls1 #ahgc1 #de2 #df--,superintendent ,parker1 #ahff1 #aae2 #dg--;ibid1 #aae4 ,dorsey1 ,rev4 ,j4 ,o4 ,see ,journal of ,american ,folk-lore4 ,drake1 ,b4 ,life of ,tecumseh and of his brother the ,prophet2 with a historical sketch of the ,shawanoe ,indians4 ,cincinnati1 #aheb4 #abo4 #a--hg1 passim2 #b--hh2 #c--ic2 #d--acj2 #e--adb2 #f--aea2 #g--aec2 #h--aeh2 #i--aic4 ,drake1 ,s4 ,g4 ,the aboriginal races of ,north ,america1 comprising biographical sketches of eminent individuals and an historical account of the different tribes1 from the first discovery of the continent to the present period1 etc1 #aeth edition1 revised with valuable additions1 by ,professor ,h4 ,l4 ,williams4 ,new ,york1 #ahhj 7874 #ho4 #a--fbe4 ,dutton1 ,major ,c4 ,e4 ,the submerged trees of the ,columbia river4 7,science1 ,new ,york1 ,february #ah1 #ahhg1 page #aef47 ,eells1 ,rev4 ,myron4 7,letter in regard to the ,shakers of ,puget sound1 quoted at length in the chapter on that subject4 ,works by the same author1 referred to in the same chapter and in the tribal synopsis accompanying the chapter on the ,nez ,perc war1 are 8,history of ,indian ,missions on the ,pacific ,coast10 and 8,ten ,years of ,missionary ,work among the ,indians at ,skokomish1 ,washington ,territory1 #ahgd-ahhd40--;,congregational ,house1 ,boston1 #ahhf4 #abo47 ,mr ,eells was born in the state of ,washington1 has been for many years engaged in mission work in that section1 and is the author of valuable works relating to the tribes and languages of the state4 ---- ,history of ,indian missions on the ,pacific coast--,oregon1 ,washington1 and ,idaho4 ,by ,reverend ,myron ,eells1 missionary of the association4 ,philadelphia and ,new ,york1 ,american ,sunday ,school ,union1 #ahhb 7874 #abo4 ,evans1 ,f4 ,w4 ,shakers3 ,compendium of the origin1 history1 principles1 rules and regulations1 government1 and doctrines of the ,united ,society of ,believers in ,christ's second appearing1 with biographies of ,ann ,lee1 etc4 ,new ,york1 #ahei4 #abo4 ,fletcher1 ,j4 ,e4 ,see ,schoolcraft1 ,indian ,tribes4 ,ghost ,dance ,g4 ,d44 7,documents relating to the ,ghost dance and the ,sioux outbreak of #ahij1 on file in the ,indian ,office in special case #ahh1 labeled 8,ghost ,dance and ,sioux ,trouble407 #a--;,fisher1 ,document #cgjig-ahij2 #b--;,campbell1 ,document #cfbgd-ahij2 #c--;,campbell1 ,document #bjbgd-ahij2 #d--,report of ,lieutenant ,h4 ,l4 ,scott 7copy from ,a4 ,g4 ,o471 ,document #ibcd-ahia2 #e--,statement of ,porcupine1 the ,cheyenne1 ,document #bdjge-ahij2 #f--;,blakely1 ,september #cj1 #ahij1 ,document #cbhgf-ahij2 #g--;,agent ,mc,laughlin1 ,october #ag1 #ahij1 ,document #cbfgj-ahij2 #h--;,document #agbcf-ahia2 #i--,statement of ,porcupine1 ,document #bdjge-ahij2 #aj--;,agent ,bartholomew1 ,december #ae1 #ahij1 ,document #cidai-ahij2 #aa--;,clipping from ,santa ,f 7,new ,mexico7 ,news1 ,december #aa1 #ahij1 ,document #cidai-ahij2 #ab--;,agent ,plumb1 ,document #ceeai-ahij2 #ac--;ibid1 ,document #chgdc-ahij2 #ad--;ibid1 ,document #bagh-ahia2 #ae--;,agent ,fisher1 ,document #cgjig-ahij2 #af--;,clipping from ,omaha 7,nebraska7 ,bee1 ,february #aj1 #ahia1 ,document #faee-ahia2 #ag--;,blakely and ,captain ,bowman1 ,document #cbhgf-ahij2 #ah--;,agent ,simons1 ,document #cghei-ahij2 #ai--;,agent ,warner1 ,document #cgbfj-ahij2 #bj--;,agent ,mc,chesney1 ,document #ahhjg-ahij2 ,document #agjbd-ahij2 #ba--;,gallagher1 ,document #ahdhb-ahij2 ,mc,chesney1 #ahhjg-ahij2 ,wright1 #ahhbc-ahij2 ,mc,laughlin1 #aibjj-ahij2 #bb--;,cook letter1 ,september #aa1 ,document #cjfbh-ahij2 #bc--,special ,agent ,reynolds1 ,september #be1 #cjjdf-ahij2 #bd--,wright1 ,december #e1 #chfjh-ahij2 #be--,mc,laughlin1 ,october #ag1 #cbfjg-ahij2 #bf--,royer1 ,october #ab1 #cbabj-ahij2 #bg--,palmer1 ,october #bi and ,november #d1 #cdjfa-ahij1 #cdfef-ahij2 #bh--,letters and telegrams1 ,october #cj to ,november #ba1 from ,royer1 ,palmer1 ,dixon1 ,belt1 et al41 #cdjfj-ahij2 #cdhjg-ahij2 #cdijd-ahij2 #cdijf-ahij2 #cdiaj-ahij2 #ceajd-ahij2 #ceaje-ahij2 #cecdi-ahij2 #cedab-ahij2 #cedac-ahij2 #cehca-ahij2 #cfjba-ahij2 #bi--,mc,laughlin1 ,november #ai1 #cfcdf-ahij2 #cj--,president ,harrison1 ,november #ac1 #ceajd-ahij2 #ca--,secretary ,noble1 ,december #a1 #cgjjc-ahij2 #cb--,palmer1 #ceief-ahij2 ,reynolds1 #cfjaa-ahij2 ,mc,laughlin1 #cfjbb-ahij2 ,royer1 #cfefi-ahij2 #cc--,noble1 #cgjjc-ahij2 ,wright1 #cgagd-ahij2 ,palmer1 #chfhh-ahij2 #cd--,mc,laughlin1 #cfhfh-ahij2 #cgdfe-ahij2 ,cody order1 #cgeei-ahij2 ,belt1 #cifjb-ahij2 #ce--,mc,laughlin1 ,december #bd1 #ahij-bf2 #cf--,mc,laughlin1 #chhfj-ahij2 #cifjb-ahij2 ,december #bd1 #ahij-bf2 ,miles1 #ciece-ahij2 #cg--;,general ,miles1 ,december #aa1 #cibaf-ahij2 #ch--,miles1 ,december #bh1 #ahij-dae2 #ci--,miles1 ,december #cj1 #ahij-ejd2 #dj--,royer1 ,december #bi1 #djdae-ahij2 ,miles1 ,december #bi1 #ahij-dad2 #da--,miles1 ,december #bi1 #ahij-dad2 #db--;,cooper1 #djdae-ahij2 #dc--,royer1 ,december #ca1 #ahij-ebi2 #dd--,royer1 ,january #b1 #ahia-ade2 #de--,miles order1 ,january #ab1 #fjdj-ahia2 #df--;,corbin1 #ggbd-ahia2 military letters1 etc1 #ajicg-ahia2 ,welsh1 etc1 #abggb-ahia2 ,burns1 #abefa-ahia2 #dg--;,documents #ceab-ahia2 #ggbj-ahia2 #gigf-ahia2 #ajicg-ahia2 #aaidd-ahia2 including statements of ,acting ,agent ,captain ,pierce1 of army officers1 ,dr ,mc,gillycuddy1 ,indian survivors1 and ,deadwood ,pioneer2 #dh--,kingsbury1 #hbag-ahia2 #di--,viroqua1 #chdde-ahij2 #ej--,texas ,ben1 #cfjhg-ahij2 ,johnson1 ,november #bg1 #ahij2 #ea--;,herrick1 #cgddj-ahij2 #eb--;,belt1 #hfii-ahic2 ,hopkins1 #iigi-ahic2 #aacje-ahic2 #acbdc-ahic2 ,browne1 #addei-ahic2 #ec--,scott1 ,february #aj1 #ibcd-ahia2 #ed--;ibid2 #ee--;,commissioner ,morgan1 ,november #bd1 #cfcdb-ahij2 #cfdfg-ahij4 ,grinnell1 ,dr ,g4 ,b4 ,see ,journal of ,american ,folk-lore2 also article on ,early ,blackfoot ,history 7,american ,anthropologist1 ,washington1 ,april1 #ahib71 and personal letters4 ,dr ,grinnell1 editor of ,forest and ,stream1 in ,new ,york city1 and author of ,pawnee ,hero ,stories and ,blackfoot ,lodge ,tales1 is one of our best authorities on the prairie tribes4 ,hamilton1 ,rev4 ,william4 ,autobiography4 7,transactions and ,reports of the ,nebraska ,state ,historical ,society1 ,i1 #fj-gc4 ,lincoln1 ,nebraska1 #ahhe4 #ho47 #a-gb4 ,hayden1 ,f4 ,v4 ,contributions to the ethnography and philology of the ,indian tribes of the ,missouri valley1 etc4 ,prepared under the direction of ,captain ,william ,f4 ,reynolds1 ,t4 ,e41 ,u4,s4,a41 and published by permission of the ,war ,department4 ,philadelphia1 #ahfb4 #do4 ,heckewelder1 ,j4 ,history1 manners1 and customs of the ,indian nations who once inhabited ,pennsylvania and the neighboring states4 ,new and revised edition1 with introduction and notes by ,reverend ,william ,c4 ,reichel4 ,philadelphia1 #ahgf4 #ho4 ,originally published in the ,transactions of the ,american ,philosophical ,society1 ,vol4 ,i4 #a--bia-bic4 ,howard1 ,gen4 ,o4 ,o4 ,nez ,perc ,joseph2 an account of his ancestors1 his lands1 his confederates1 his enemies1 his murders1 his war1 his pursuit1 and capture4 ,by ,o4 ,o4 ,howard1 brigadier-general1 ,u4 ,s4 ,a4 ,new ,york1 #ahha4 #abo4 #a--eb2 #b--fd-gb2 #c--hc4 ,huggins1 ,e4 ,l4 ,smohalla1 the prophet of ,priest rapids4 7,overland ,monthly1 ,february1 #ahia2 vol4 ,,xvii1 ,no4 #ih2 second series1 pages #bjh-bae47 ,captain ,huggins1 now of the staff of ,general ,miles1 visited ,smohalla in an official capacity about the same time as ,major ,mac,murray4 ,some additional details were furnished by him in personal conversation with the author4 #a--bji2 #b--bji-bae4 ,humboldt1 ,a4 ,political essay on the kingdom of ,new ,spain1 etc4 ,translated from the original ,french by ,john ,black4 ,london1 #ahaa2 #d volumes1 #ho4 #a--;,i1 #bjj-bjc2 ,,iv1 #bfb4 ,indian ,informants4 7,among the ,paiute in ,nevada information and songs were obtained directly from ,wovoka1 the messiah1 from his uncle1 ,charley ,sheep1 and others2 among the ,shoshoni and northern ,arapaho in ,wyoming1 from ,norcok1 ,shoshoni interpreter1 ,henry ,reid1 half-blood ,cheyenne interpreter1 ,nakash1 ,sharp ,nose1 and others2 at ,pine ,ridge1 among the ,sioux1 from ,fire-thunder1 ,american ,horse1 ,edgar ,fire-thunder of ,carlisle1 ,louis ,menard and ,philip ,wells1 mixed-blood interpreters1 and others2 among the ,arapaho and ,cheyenne in ,oklahoma1 from ,black ,coyote1 ,left-hand1 ,sitting ,bull1 ,black ,short ,nose1 and numerous others1 and from the ,carlisle students1 ,paul ,boynton1 ,robert ,burns1 ,clever ,warden1 ,grant ,left-hand1 ,jesse ,bent1 and others2 among the ,comanche1 from ,quanah1 ,william ,tivis 7,carlisle7 and his brother1 ,motumi2 among the ,kiowa1 from ,biki1 ,gunaoi1 ,tama 7a woman71 ,igiagyhona 7a woman71 ,mary ,zotam1 and others1 with the ,carlisle or ,hampton students1 ,paul ,setkopti1 ,belo ,cozad1 and ,virginia ,stumbling ,bear1 and from ,andres ,martinez1 a ,mexican captive and interpreter2 among the ,caddo1 from ,george ,parton and his daughter ,eliza1 ,john ,wilson1 and ,robert ,dunlap1 half-blood interpreter2 among the ,wichita1 from the chief ,towakoni ,jim4 ,detailed information in regard to the ,smohalla and ,shaker beliefs and rituals among the ,columbia river tribes was obtained in ,washington from ,charles ,ike1 half-blood ,yakima interpreter1 and chief ,wolf ,necklace of the ,plus47 ,indian ,office ,ind4 ,off44 7,documents on file in the ,indian office1 exclusive of those relating directly to the ,ghost dance and ,sioux outbreak of #ahij1 those being filed in separate cases labeled 8,ghost ,dance40 ,see ,commissioner and ,ghost ,dance47 #a--,letter of ,agent ,graham to ,general ,clark1 dated ,february #bb1 #ahbg2 #b--;,document indorsed 8,the ,kickapoo ,prophet's ,speech10 dated ,st4 ,louis1 ,february #aj1 #ahbg4 ,jackson1 ,helen 78,h4 ,h4074 ,a century of dishonor4 ,a sketch of the ,united ,states government's dealings with some of the ,indian tribes1 etc4 ,new edition1 etc4 ,boston1 #ahhe4 #abo4 ,janney1 ,s4 ,m4 ,the life of ,george ,fox2 with dissertations on his views concerning the doctrine1 testimonies1 and discipline of the ,christian church1 etc4 ,philadelphia1 #ahec4 #ho4 ,journal of ,american ,folk-lore ,j4 ,f4 ,l44 7,an octavo quarterly magazine published at ,boston47 #a--8,the ,ghost ,dance in ,arizona10 an article originally published in the ,mohave ,miner1 and reprinted from the ,chicago ,inter-,ocean of ,june #be1 #ahia1 in ,v1 ,no4 #af1 ,january-,march1 #ahib1 pages #fe-fg2 #b--;ibid2 #c--;ibid2 #d--,mrs ,z4 ,a4 ,parker1 8,the ,ghost ,dance at ,pine ,ridge10 from an article in the ,new ,york ,evening ,post of ,april #ah1 #ahia1 quoted in ,,iv1 ,no4 #ac1 ,april-,june1 #ahia1 pages #afj-afb4 ,the same number of the journal contains other notices of the messiah and the ,ghost dance2 #e--;,g4 ,b4 ,grinnell1 8,account of the ,northern ,cheyennes ,concerning the ,messiah ,superstition10 in ,,iv1 ,no4 #ab1 ,january-,march1 #ahia1 pages #fa-fi2 #f--8,messianic ,excitements among the ,white ,americans10 from an article in the ,new ,york ,times of ,november #cj1 #ahij1 in ,,iv1 ,no4 #ac1 ,april-,june1 #ahia2 ,rev4 ,j4 ,o4 ,dorsey1 ,the ,social ,organization of the ,siouan ,tribes1 in ,,iv1 ,no4 #ad1 ,july-,september1 #ahia4 ,keam1 ,thomas ,v4 ,letters and oral information4 ,mr ,keam1 of ,keams ,caon1 ,arizona1 has been for a number of years a trader among the ,navaho and ,hopi 7,moki71 speaks the ,navaho language fluently1 and takes an intelligent interest in everything relating to these tribes4 ,he has furnished valuable information orally and by letter1 together with much kind assistance while the author was in that country4 ,kendall1 ,e4 ,a4 ,travels through the northern parts of the ,united ,states in the years #ahjg and #ahjh4 ,in three volumes4 ,new ,york1 #ahji4 #ho4 #a--;,,ii1 #bij2 #b--;,,ii1 #bib and #bif2 #c--;,,ii1 #bhg2 #d--;,,ii1 #bib4 ,lee1 ,captain ,j4 ,m4 ,see ,adjutant-,general's ,office4 ,additional information has been furnished by ,captain ,lee in personal letters and in conversation4 ,letter ,book ,l4 ,b44 7,the letter book of the ,indian ,office containing1 among other things1 letters bearing on the ,ghost dance1 supplementary to the documents in the 8,ghost dance files407 #a--;,belt1 ,october #h and ,october #bj1 #bje-bhg2 #bjf-baa2 #b--;,belt1 ,november #ae1 #bjg-bcg2 #c--,noble1 #bjh-bde4 ,lewis and ,clark4 ,explorations4 ,washington1 #ahjf4 #abo4 ,the edition used is the earliest printed account1 in the form of a message to ,congress from the ,president1 ,thomas ,jefferson1 communicated ,february #ai1 #ahjf4 ,mc,cullough1 ,j4 ,see ,pritts1 ,j4 ,mc,kenney1 ,t4 ,l41 and ,hall1 ,j4 ,history of the ,indian tribes of ,north ,america1 with biographical sketches and anecdotes of the principal chiefs4 ,embellished with one hundred and twenty portraits from the ,indian gallery in the ,department of ,war at ,washington4 ,in three volumes4 ,philadelphia1 #aheh4 #ho4 #a--vol4 #a1 #fd1 #fe4 ,mac,murray1 ,major ,j4 ,w4 ,mac,murray ,,ms44 ,the ,dreamers of the ,columbia ,river valley in ,washington ,territory4 ,a revised manuscript copy1 with notes and other additions of an article originally read before the ,albany ,institute ,january #ai1 #ahhf1 and published in the ,transactions of the ,albany ,institute1 ,,xi1 ,albany1 #ahhg1 pages #bdj-bdh4 ,under instructions from ,general ,miles1 commanding the ,department of the ,columbia1 ,major ,mac,murray1 in #ahhd1 made an official investigation of the ,smohalla religion1 with special reference to the ,indian land grievances in that section1 and his report on the subject contains a large body of valuable information4 ,mallery1 ,colonel ,garrick4 ,picture writing of the ,american ,indians4 7,tenth ,annual ,report of the ,bureau of ,ethnology 7#ahhh-hi71 #a-hbb4 ,washington1 #ahic4 #ho47 #a--bij4 ,matthews1 ,dr ,washington4 ,ethnography and philology of the ,hidatsa ,indians4 ,washington1 #ahgg4 #ho4 7,published as ,no4 #g of ,miscellaneous publications of the ,united ,states ,geological ,survey47 ---- 7,personal letters and oral information47 ,dr ,matthews1 surgeon in the ,united ,states ,army1 lately retired1 formerly stationed on the upper ,missouri and afterward for several years at ,fort ,wingate1 ,new ,mexico1 is the authority on the ,navaho and ,hidatsa ,indians4 #a--,letter of ,october #bc1 #ahia2 #b--;ibid4 ,merrick1 ,j4 ,l4 ,life and religion of ,mohammed1 as contained in the ,sheeah tradition of the ,hyat-ul-,kuloob2 translated from the ,persian4 ,boston1 #ahej4 #ho4 ,minnesota ,historical ,collections4 ,see ,warren4 ,mormons4 ,the ,mormons have stepped down and out of celestial government2 the ,american ,indians have stepped up and into celestial government4 #ho4 #d pages4 7n4 d47 ,an anonymous leaflet1 published apparently at ,salt ,lake ,city1 ,utah1 about ,july1 #ahib1 advertising a series of lectures on the fulfillment of ,mormon prophecies through the ,indian messiah movement and the ,sioux outbreak4 ,nebraska ,historical ,society4 ,see ,allis2 ,colby2 ,hamilton4 ,overland ,monthly4 ,see ,huggins4 ,parker1 ,z4 ,a4 ,see ,commissioner and ,journal of ,american ,folk-lore4 ,parkman1 ,francis4 ,the conspiracy of ,pontiac1 and the ,indian war after the conquest of ,canada4 ,two volumes4 ,boston1 #ahhf4 #ho4 #a--;,,ii1 #cbh2 #b--;,i1 #bjg2 #c--;,i1 #ahc2 #d--;,i1 #ahg2 #e--;,i1 #bee2 #f--;,,ii1 #caa4 ,parr1 ,harriet4 ,the life and death of ,jeanne d',arc1 called the ,maid1 etc4 ,two volumes1 ,london1 #ahff4 #abo4 ,phister1 ,lieut4 ,n4 ,p4 ,the ,indian ,messiah4 7,american ,anthropologist1 ,washington1 ,,iv1 ,no4 #b1 ,april1 #ahia47 ,a statement by ,lieutenant ,phister is also appended to the report of ,captain lee on the abandonment of ,fort ,bidwell4 ,see ,adjutant-,general's ,office4 #a--;,american ,anthropologist1 ,,iv1 ,no4 #b1 #aje-g2 #b--;ibid2 #c--;ibid4 ,powers1 ,stephen4 ,tribes of ,california4 7,vol4 ,,iii of ,contributions to ,north ,american ,ethnology2 ,u4 ,s4 ,geographical and ,geological ,survey of the ,rocky ,mountain ,region47 ,washington1 #ahgg4 #do4 ,prescott1 ,w4 ,h4 ,history of the ,conquest of ,mexico4 ,edited by ,john ,foster ,kirk4 ,three volumes4 7#ahgc87 ,philadelphia4 #abo4 #a--;,i1 #fa2 #b--;,i1 #cdf2 #c--;,i1 #cji4 ,pritts1 ,j4 ,incidents of border life1 illustrative of the times and condition of the first settlements in parts of the middle and western states1 etc4 ,chambersburg1 ,pennsylvania1 #ahci4 #ho4 #a--ih 7,mc,cullough's narrative74 ,remy1 ,j41 and ,brenchley1 ,j4 ,a ,journey to ,great ,salt ,lake ,city1 with a sketch of the history1 religion1 and customs of the ,mormons1 and an introduction on the religious movement in the ,united ,states4 ,two vols41 ,london1 #ahfa4 #ho4 ,roosevelt1 ,t4 ,in cowboy land4 7,century ,magazine1 ,,xlvi1 ,no4 #b1 ,new ,york1 ,june1 #ahic47 #a--bhc 7,century74 ,schaff1 ,philip4 ,a ,religious ,encyclopedia2 or1 dictionary of biblical1 historical1 doctrinal1 and practical theology4 ,based on the ,real-,encyklopdie of ,herzog1 ,plitt1 and ,hauck4 ,edited by ,philip ,schaff1 ,d4 ,d41 ,,ll4 ,d41 professor in the ,union ,theological ,seminary1 ,new ,york1 etc4 ,three volumes4 ,vol4 ,i1 ,new ,york1 #ahhb4 ,large #ho4 ,schoolcraft1 ,h4 ,r4 ,historical and statistical information respecting the history1 condition1 and prospects of the ,indian tribes of the ,united ,states4 ,collected and prepared under the direction of the ,bureau of ,indian ,affairs1 etc4 ,published by authority of ,congress4 ,six volumes1 #do4 ,philadelphia1 #ahea-aheg4 #a--;,,iv1 #bdj 7,fletcher72 #b--;,,iv1 #bei4 ,science4 ,see ,dutton4 ,scott1 ,capt4 ,h4 ,l4 ,the ,messiah dance in the ,indian ,territory4 ,essay for the ,fort ,sill lyceum1 ,march1 #ahib 7manuscript74 ,additional valuable information has been obtained from ,captain ,scott's official reports on the ,ghost dance 7see ,ghost ,dance and ,adjutant-,general's ,office7 and from personal letters and conversations4 ,scribner's ,magazine4 ,see ,welsh4 ,shea1 ,j4 ,g4 ,history of the ,catholic missions among the ,indian tribes of the ,united ,states1 #aebi-ahed4 ,new ,york1 7#ahee874 #abo4 ,contains references to the ,columbia river missions4 ,short ,bull4 ,sermon delivered at the ,red ,leaf camp1 ,october #ca1 #ahij4 ,copy kindly furnished by ,george ,bartlett1 formerly of ,pine ,ridge agency1 ,south ,dakota4 ,it appears also in the report of ,general ,miles1 in ,report of the ,secretary of ,war1 ,vol4 ,i1 #ahia1 #adb4 ,sickels1 ,miss ,e4 ,c4 7,notes and oral information in regard to the dance and songs at ,pine ,ridge47 ,the author is also indebted to the kindness of ,miss ,sickels for the manuscript copy of ,sword's account of the ,ghost dance4 ,snyder1 ,colonel ,simon4 7,personal letter concerning the ,sword-bearer outbreak of #ahhg47 ,southey1 ,robert4 ,the life of ,wesley and rise and progress of ,methodism4 ,by ,robert ,southey4 ,second ,american edition with notes1 etc41 by the ,reverend ,david ,curry1 ,a4 ,m4 ,two volumes1 ,new ,york1 #ahdg4 #abo4 ,stenhouse1 ,mrs ,t4 ,b4 ,h4 ,tell it all3 ,the story of a life's experience in ,mormonism4 ,hartford1 ,connecticut1 #ahgd4 ,contains particular reference to the endowment robe4 ,stephen1 ,a4 ,m4 ,letters and oral information4 ,the late ,mr ,stephen lived and studied for years among the ,navaho1 ,hopi 7,moki71 ,cohonino1 and other ,indians of northern ,new ,mexico and ,arizona1 and was a competent authority on these tribes1 particularly the ,hopi1 whose ethnology he was investigating in conjunction with ,dr ,j4 ,walter ,fewkes1 for the ,hemenway ,archeological ,expedition4 #a--,letter of ,september #ag1 #ahia2 #b--,letter of ,november #bb1 #ahia2 #c--,oral information2 #d--,letter of ,september #ag1 #ahia4 ,sutherland1 ,t4 ,a4 ,howard's campaign against the ,nez ,perc ,indians4 ,by ,thomas ,a4 ,sutherland1 volunteer aid-de-camp on ,general ,howard's staff4 ,portland1 ,oregon1 #ahgh4 ,pamphlet1 #ho4 #a--ci4 ,tanner1 ,john4 ,a narrative of the captivity and adventures of ,john ,tanner4 ,new ,york1 #ahcj4 #ho4 #a--aee-aeh4 ,thompson1 ,a4 ,h4 7,of the ,united ,states ,geological ,survey4 ,oral information concerning the religious ferment among the ,paiute of ,utah in #ahge47 ,treaties4 ,a compilation of all the treaties between the ,united ,states and the ,indian tribes1 now in force as laws4 ,prepared under the provisions of the act of ,congress approved ,march #c1 #ahgc1 etc4 ,washington1 #ahgc4 #ho4 #a--dci4 ,voth1 ,rev4 ,h4 ,r4 7,correspondence and notes47 ,mr ,voth1 now stationed among the ,hopi1 at ,oraibi1 ,arizona1 was formerly superintendent of the ,mennonite ,arapaho ,mission1 at ,darlington1 ,oklahoma4 ,being interested in the ethnology and language of the ,arapaho1 he gave close attention to the ,ghost dance during the excitement1 and has furnished much valuable information1 orally and by letter1 in regard to the songs and ritual of the dance4 ,war4 ,annual report of the ,secretary of ,war4 ,washington4 #ho4 7,volumes quoted3 #ahgg--;,i2 #ahha--;,i2 #ahhh--;,i2 #ahia--;,i47 #a--;,colonel ,carr2 ,brevet ,major-,general ,willcox1 department commander1 and ,major-,general ,mc,dowell1 division commander1 in ,report #ahha--;,i1 #adj-aed2 #b--,report of ,brigadier-,general ,ruger and of ,special ,agent ,howard1 with other papers in the same connection1 #ahhh--;,i2 #c;a--,general ,howard in ,report1 #ahgg1 ,i1 #fcj2 #c;b--7,referred to7 ,report of scout ,arthur ,chapman1 #ahia--;,i1 #aia-aid2 #d--,short ,bull's sermon1 #ahia--;,i1 #adb-adc2 #e--,report of ,general ,brooke1 ibid1 #ace-acf2 #f--,report of ,general ,miles1 ibid1 #adg-adh2 #g--,miles1 ibid1 #ade2 #h--,miles1 ibid1 #adf-adg2 ,general ,ruger1 #ahb-ahc2 ,lieutenant-,colonel ,drum1 #aid-aig2 ,captain ,fecht1 #aig-aii2 #i--,miles1 ibid1 #adg2 #aj--,miles1 ibid1 #adg and #aec2 #aa--,miles1 ibid1 #adg2 ,ruger1 #ahd2 ,lieutenant ,hale1 #bjj-bja2 ,captain ,hurst1 #bja-bjb2 ,lieutenant-,colonel ,sumner1 #bbd2 #ab--,miles1 ibid1 #adg2 ,lieutenant-,colonel ,sumner1 etc1 #bji-bch2 #ac--,miles1 ibid1 #aej2 #ad--,miles1 ibid1 #aej2 #ae--,ruger1 ibid1 #ahe2 ,maus1 ibid1 #bad2 #af--,miles1 ibid1 #acj2 #ag--,miles1 ibid1 #acj2 #ah--,miles1 ibid1 #aej2 #ai--,miles1 ibid1 #aed2 #bj--,miles1 ibid1 #aea2 #ba--,miles1 ibid1 #aea2 #bb--,miles1 ibid1 #aeb2 #bc--,miles1 ibid1 #aeb-aec2 #bd--,report of ,lieutenant ,getty1 ibid1 #bej-bea2 #be--,reports of ,colonel ,merriam1 ,lieutenant ,marshall1 et al41 ibid1 #bbj-bbc2 #bf--,miles1 ibid1 #aed2 #bg--,miles1 ibid1 #aed4 ,warren1 ,w4 ,w4 ,history of the ,ojibways1 based upon traditions and oral statements4 7,in collections of the ,minnesota ,historical ,society1 ,v4 ,st4 ,paul1 #ahhe47 #ho4 #a--cba-cbd2 #b--cba-cbd4 ,welsh1 ,herbert4 ,the meaning of the ,dakota outbreak4 7,scribner's ,magazine1 ,,ix1 ,no4 #d2 ,new ,york1 ,april1 #ahia1 pages #dbi-deb47 ,mr ,welsh is president of the ,indian ,rights ,association1 and a close and competent observer of ,indian affairs4 #a--dde2 #b--dej2 #c--deb4 ,wickersham1 ,james4 ,tschaddam or ,shaker religion4 7,manuscript published almost entire in chapter ,,viii herein1 together with extracts from personal letters on the same subject47 ,judge ,james ,wickersham is the historian of the state of ,washington and the attorney for the ,shaker ,indian organization4 ,he has devoted considerable attention to the ,indians of the state1 and is now engaged in preparing a monograph on the ,nisqually tribe4 ,,erratum ,from a letter of ,judge ,james ,wickersham1 already quoted as an authority on the ,shaker religion of the ,columbia ,river tribes1 it appears that ,aiyal is not the same individual as ,yowaluch1 as was stated by our ,yakima informants1 who were doubtless deceived by the resemblance of sound4 ,judge ,wickersham writes3 8,i know this man ,aiyal1 and he and ,yowaluch1 while great friends1 are not the same person4 ,aiyal is a ,cowlitz1 and was sent by ,yowaluch to the ,yakima1 together with ,john ,w4 ,simmons1 to convert that tribe40 ,,index ,,to ,,part #b kakimeawiut1 ,caddo name of ghost dance1 #gia ,aninna1 an ,arapaho division1 #iee --1 an ,arapaho synonym1 #ajac ,aanhaw1 an ,arapaho division1 #ief ,achomawi1 a ,pit river band1 #ajeb ,adai1 a ,caddo division1 #ajib ,adaize1 a ,caddo division1 #ajib dal-katoigo1 a ,sahaptin synonym1 #gdd daltoyui1 a ,kiowa warrior order1 #ihi ,adams1 ,agent1 at ,anadarko council1 #iac ,adams1 ,wm41 killed at ,wounded ,knee1 #hgb ,adventists1 account of the1 #idd ,aes1 a ,caddo division1 #ajib ,afraid-of-him1 ,biki's vision of1 #iaj ,agaih-tkara1 see ,fisheaters4 ,agents1 knowledge of1 concerning indians1 #gfg --1 inconsiderateness of1 #hcg --1 placed under military orders1 #hej --1 policy concerning1 #hbh --1 replacement of1 #hde1 #hhg --1 ,sioux1 ghost dance beyond control of1 #hej --1 ,sioux1 irresponsibility of1 #hcc ,agriculture of the ,caddo1 #ajid ,ahaknna1 an ,arapaho warrior order1 #ihh hyto1 ,kiowa name of the ,arapaho1 #iec ,aiyal1 correction concerning1 #aaaa --1 see ,yowaluch1 ,louis4 ,akokisa1 status of the1 #ajic ,aliatan1 a synonym of ,comanche1 #ajdc ,aliche1 a ,caddo division1 #ajib ,allis1 ,samuel1 on ,kickapoo prayer stick1 #fig ,almotu1 a ,plus village1 #gce ,alone ,man1 ,catch-the-,bear killed by1 #heg ,american ,horse1 acknowledgments to1 #fee --1 ghost-dance council held by1 #hbj -- on ,wounded ,knee massacre1 #hfi1 #hhe -- on the ,sioux outbreak1 #hci1 #hdc --1 emissary to ,bad-lands refugees1 #hfg --1 ,kicking ,bear's surrender effected by1 #hfh --1 delegate to ,washington1 #hia ,americans1 indian belief of origin of1 #gba --1 indian regard for1 #fgf ,amulet1 ,caddo1 described1 #ijd ,anadarko1 a ,caddo division1 #ajib --1 ,kiowa council at1 #iac ,angell1 ,henry1 in ,sioux outbreak1 #hfc ,anointment of body1 #ajcg ,anos-anyotskano1 ,kichai name of the ,arapaho1 #iec ,anskowns1 a ,cheyenne division1 #ajbf ,apache1 absence of ghost dance among1 #hje -- in ghost dance1 #fec1 #hjb1 #hje1 #hih -- and ,kiowa early warfare1 #ajgi --1 medicine-man of the1 #gjd --1 refusal of1 to accept piata's report1 #iad --1 use of bull-roarer by1 #ige ,ap-ankara1 ,comanche name of ghost dance1 #gia piata1 journey of1 to the ,sioux1 #ijh --1 ,kiowa delegate to ,wovoka1 #ijc1 #iaa1 #iac --1 portrait of1 #iab --1 result of interview of1 #iaa --1 report of messiah visit of1 #iac --1 report on messiah doctrine by1 #ijj --1 medal presented to1 #iad ,aqathinna1 an ,arapaho division1 #ieg ,arapaho1 ceremonial smoking by the1 #iah --1 cycles of the1 #gja --1 delegation of1 to ,wovoka1 #ijj --1 early knowledge of messiah by1 #gig --1 etymology of1 #ajac --1 features of ghost dance among1 #hjb --1 ghost dance among the1 #fec1 #ghf1 #hjg1 #hag1 #hbj1 #hie1 #ibf1 #ibg --1 ghost-dance doctrine spread by1 #ijb --1 glossary of the1 #ajab --1 knowledge of messiah among1 #hid -- name of the ,caddo1 #ajib -- name of the ,cheyenne1 #ajbc -- name of the ,comanche1 #ajdc -- name of ghost dance1 #gia -- name of the ,kiowa ,apache1 #ajha -- name of the ,sioux1 #ajeg -- police1 acknowledgments to1 #fee --1 population of the1 #ieg --1 religion of the1 #gge --1 sacred pipe of the1 #ajfc --1 sketch of the1 #ied --1 songs of the1 #ieh --1 symbolic representation of1 #ghi -- tribal signs1 #ied -- tribal synonymy1 #iec -- visit of piata to1 #iaa --1 visit of1 to ,wovoka1 #ggd1 #hjg1 #ija --1 visit to the1 #ggh rpakata1 ,crow name of the ,arapaho1 #iec1 #ajad ,arcs ,plats1 a synonym of ,kutenai1 #gca ,arikara1 ghost dance among the1 #hag ,arizona visited by ,smohalla1 #gai ,armstrong1 ,james1 visit of ,kickapoo delegation to1 #fii ,armstrong1 ,r4 ,b41 prayer stick in possession of1 #fii ,arnold1 ,mrs ,l4 ,b41 acknowledgments to1 #fee -- adoption of ,sioux child by1 #hhj ,arrow1 medicine1 ceremony of1 #ajbf ,arrow game of the ,arapaho1 #ifb ,arrows of the ,cheyenne1 #ajbd --1 sacred1 in ,sioux ceremony1 #hbc --1 sacred1 in ,sioux ghost dance1 #ghh1 #iae1 #iaf --1 symbolism of1 in ghost dance1 #ghi satitola1 present name of ,biki1 #iji ,asay1 ,j4 ,f41 on mortality at ,wounded ,knee1 #hgj --1 on ,sioux ghost dance1 #iae ,asinais1 a ,caddo synonym1 #ajib ,asiniboin and ,cheyenne hostility1 #ajbd --1 ghost dance among the1 #hag --1 ,tenskwatawa religion among the1 #fgi ,atahnam1 a ,yakima mission1 #gag tnm-lma1 sketch of the1 #gch ,atsina1 ,blackfoot name of ,gros ,ventres1 #iee ,atuamih1 a ,pit river band1 #ajeb ,authorities cited1 list of1 #aajd ,awl game of plains tribes1 #ajjb-ajjd ,ayutan1 a synonym of ,comanche1 #ajdc ,aztecs1 culture of the1 #feh ,baachinna1 name of northern ,arapaho1 #ied1 #ajad ,bkuni1 ,arapaho name of ,paul ,boynton1 #iga ,bad ,faces1 an ,arapaho division1 #ieg ,bad lands1 flight of ,sioux to1 #hej1 #hea1 #hfa1 #hhd --1 ,sioux in1 surrounded by troops1 #hff --1 return of ,sioux from1 #hfh ,bad ,pipes1 an ,arapaho division1 #ief ,bahakosn1 ,caddo name of the ,cheyenne #ajbc ,bahwetegow-ninnewug1 ,ojibwa name of ,gros ,ventres1 #iee ,ball of the ,arapaho1 #ifd ,bancroft1 ,george1 on ,french and ,indian war1 #ffc --1 on the ,lenape1 #ffb ,bannock and ,paiute affinity1 #ajdh1 #ajea --1 early knowledge of messiah by1 #hjb --1 ghost dance among1 #ghe1 #hje1 #hjg --1 messiah delegates among the1 #hid --1 ,mormon emissaries among the1 #gjd --1 ,porcupine's visit to the1 #gic --1 present habitat of the1 #hjf --1 reception of1 into ,mormon church1 #gij --1 ,tvibo among the1 #gja --1 visit of piata among1 #iaa --1 visit of1 to ,wovoka1 #hah ,bannock ,jim1 ,wovoka confounded with1 #gfe ,bqati game described1 #iid -- in ghost song1 #ajcf1 #ajge ,bqati wheel1 use of1 in ghost dance1 #ajfd ,bark1 ,cheyenne delegate to ,wovoka1 #hie ,bark1 cedar1 headdress of1 in ,shaker ceremony1 #gfa ,bartlett1 ,c4 ,h41 acknowledgments to1 #fee --1 prayer slick presented by1 #fih ,bsawunna1 an ,arapaho division1 #iee ,basket1 mystic1 in ,columbia indian cosmology1 #gbb ,basket used in dice game1 #ajjd ,bathing in ghost-dance ceremony1 #iba ,btiqtba game of the ,arapaho1 #ajjg ,battlelemuleemauch1 a ,mitaui synonym1 #gcd --1 an ,okanagan division1 #gcd ,bed of prairie tribes1 #ifc ,bedlpago1 ,kiowa name of the whites1 #igh ,beekman1 ,dora1 founder of the ,beekmanites1 #ide ,beekmanites1 account of1 #ide ,bell1 --1 a wilderness worshiper1 #idf ,bells used in ,shaker ceremony1 #gdi1 #gee -- used in ,smohalla worship1 #gcj ,bni'nna1 an ,arapaho warrior society1 #ihf ,benoit1 ,felix1 interpreter in ,sioux outbreak1 #hfe ,bent1 ,george1 acknowledgments to1 #fee --1 on absence of clans among ,cheyenne1 #ief ,bent1 ,jesse1 acknowledgments to1 #fee ,berliner1 ,emile1 acknowledgments to1 #fee ,berry dance of northwestern indians1 #gbh ,beshiltch1 ,kiowa synonym1 #ajgh ,btid1 ,kiowa ,apache name of the ,arapaho1 #iec ,biki1 account of1 #iji-iaj -- compared with other prophets1 #icj --1 influence of1 in ghost dance1 #iad ,bible1 ,shaker regard for the1 #gej1 #gee ,bidai1 status of the1 #ajic ,big ,foot1 complaints by band of1 #hcf --1 excitement among band of1 #hdh --1 game-wheel carried by band of1 #ajge --1 ghost dance at camp of1 #hdg1 #hec -- joined by ,sitting ,bull's warriors1 #hfj --1 participation of1 in ,sioux outbreak1 #hfa --1 arrest of band of1 #hgf --1 surrender of1 #hfg --1 second flight of1 #hfe --1 military movement against1 #hfd --1 illness of1 #hfh -- killed at ,wounded ,knee1 #hgj ,big ,road as a peacemaker1 #hhg --1 delegate to ,washington1 #hia --1 emissary to ,bad-lands refugees1 #hfg ,billy ,john1 see ,shaaw4 ,bird head1 use of1 in battle1 #gij ,birds1 stuffed1 used in ghost dance1 #iaf ,bitahinna1 an ,arapaho warrior order1 #ihh ,bitye1 another name of ,sitting ,bull1 #hif ,black1 ,buffalo1 a ghost-dance leader1 #ijb ,black ,coal1 an ,arapaho chief1 #ief --1 opposition of1 to ghost dance1 #hjh ,black ,coyote1 an ,arapaho ghost-dance leader1 #hig1 #hih --1 acknowledgments to1 #fee --1 sacred paint obtained by1 #ajbi --1 song rehearsal in tipi of1 #hai --1 visit of1 to ,wovoka1 #ggd1 #gge1 #hid1 #ijj1 #ijc ,blackfeet1 a ,teton division1 #ajei --1 absence of ghost dance among1 #haf1 #hag --1 dog soldiers of the1 #ihf --1 eagle trapping by the1 #iic --1 former union of1 with ,cheyenne1 #ajbe --1 native name of the1 #ieg --1 name of ,gros ,ventres by1 #iee --1 ,tenskwatawa religion among the1 #fhj ,black ,fox1 firing at ,wounded ,knee begun by1 #hfi ,black hills formerly occupied by ,kiowa1 #ajgi -- inhabited by ,cheyenne1 #ajbd --1 result of settlement of1 #hbe1 #hbf1 #ajei ,black-leg people1 a ,kiowa warrior order1 #ihi ,black ,short ,nose1 acknowledgments to1 #fee --1 an ,arapaho chief1 #ief --1 ,wovoka's message delivered by1 #ghj ,blood1 use of1 in ,sioux arrow ceremony1 #hbc ,blowing in ,shaker ceremonial1 #gfa ,blue ,cloud people1 an ,arapaho synonym1 #ghi ,blue ,whirlwind1 portrait of1 #hgg --1 wounding of1 at ,wounded ,knee1 #hfi ,bobbydoklinny1 see ,nakai-doklni4 ,bodlkiago1 ,kiowa name of the ,comanche1 #ajdc ,bone1 arrowheads of1 in ,sioux ceremony1 #hbc ,bone1 ,albert ,s41 killed at ,wounded ,knee1 #hgb ,boston men1 application of name1 #gba ,bot-kiago1 ,kiowa name of ,gros ,ventres1 #iee ,bourke1 ,j4 ,g41 acknowledgments to1 #fee --1 on ,apache medicine-man1 #gjd --1 on ,apache use of bull-roarer1 #ige --1 on necklaces of human fingers1 #ajbd ,bow1 sacred1 in ,sioux ceremony1 #hbc --1 in ,sioux ghost-dance1 #ghh ,boynton1 ,paul1 acknowledgments to1 #fee --1 ghost song composed by1 #iga --1 experience of1 while in trance1 #ibc ,braddock1 ,pontiac at defeat of1 #ffh ,brinton1 ,d4 ,g41 cited on white deliverer among indians1 #feh ,broken ,arm1 delegate to ,wovoka1 #hbj ,brooke1 ,gen4 ,j4 ,r41 troops under1 in ,sioux outbreak1 #hej --1 operations of1 in ,sioux outbreak1 #hge1 #hhb --1 on reduction of ,sioux rations1 #hde --1 conference of1 with ,sioux chiefs1 #hfg ,brown1 ,a4 ,j41 mission of1 #idf ,brown1 ,j4 ,p41 quoted on the ,dervishes1 #idh ,browne1 ,h4 ,g41 acknowledgments to1 #fee ,bruls1 a ,teton division1 #ajeh --1 ghost dance among the1 #hdg ,brunot1 --1 on ,columbia river land reserve1 #gji ,buffalo1 ceremony for restoration of1 #ijf --1 effect of extermination of1 #hbe1 #hbi1 #hca1 #hcc -- hair used in medicine1 #ajcc -- hunting by the ,sioux1 #hbd -- hunting1 how conducted1 #ajga -- in ,biki's vision1 #iaj -- in ghost-dance doctrine1 #hba1 #ajfd -- in ,sioux mythology1 #ajfc --1 indian dependence on1 #ihj --1 ,kiowa belief concerning1 #ijf --1 belief in restoration of1 #gii1 #ijg1 #ajhh -- skull1 use of1 in ,sioux ceremony1 #hbb --1 vision of1 #gig1 #hba ,buffalo ,bill1 see ,cody1 ,w4 ,f4 ,buffalo ,black1 see ,black4 ,buffalo-eaters1 name applied to the ,bannock1 #ajea ,buffalo gap1 appearance of troops at1 #hej ,bull ,head1 ,sioux police under1 #hee -- at arrest of ,sitting ,bull1 #heg --1 ,sitting ,bull shot by1 #heg -- shot by ,catch-the-,bear1 #heg -- killed in ,sitting-,bull fight1 #heh ,bull-roarer of the ,arapaho1 #igd1 #ige ,burns1 ,robert1 acknowledgments to1 #fee ,caddo1 account of the1 #ajib --1 clan system of the1 #ief --1 delegation of1 to ,wovoka1 #ija1 #ijc --1 ghost-dance among the1 #fec1 #ghf1 #hjb1 #hie1 #hih1 #ijb1 #ije1 #ibf1 #ibg --1 glossary of the1 #aajb -- name of ghost dance1 #gia -- name of the ,arapaho1 #iec -- name of the ,cheyenne1 #ajbc -- name of the ,comanche1 #ajdc -- name of the ,kiowa ,apache1 #ajha -- name of the ,sioux1 #ajeg -- name of the ,wichita1 #ajie --1 refusal of1 to accept piata's report1 #iad --1 songs of the1 #ajif --1 synonymy of the1 #ajib --1 tribal sign of the1 #ajib ,caddoan stock1 tribes composing the1 #ajib ,cadodaquio1 a ,caddo synonym1 #ajib ,cailloux1 a ,cayuse synonym1 #gdc ,calendar1 ,kiowa1 pictography of1 #ijf1 #ijg1 #iji ,calispel1 a synonym of ,pend d',oreille1 #gca ,campbell1 ,frank1 account of ,tviho by1 #gjb ,camping by prairie tribes1 #ajgc ,camping circle of the ,arapaho1 #ief -- of the ,cheyenne1 #ajbf -- of the ,kiowa1 #ajhj -- of the ,sioux1 #ajeh ,candles used in ,shaker ceremony1 #gee1 #gfa1 #gfb ,can't-hold-it1 ,biki's vision of1 #iaj ,capron1 ,captain1 troops under1 at ,pine ,ridge1 #hej ,captain ,dick1 account of ghost dance by1 #ghd ,captor1 another name of ,sitting ,bull1 #hif ,cardinal points1 fires at1 in ghost dance1 #iae -- in ghost dance1 #ghi -- in ,sioux ceremony1 #hbc --1 smoke offering to1 #iah1 #ajfc ,carignan1 --1 on movements of ,sitting ,bull1 #hee ,carlisle students as messiah delegates1 #ijj -- in ghost dance1 #ibc1 #ibd1 #iga1 #ajch ,carr1 ,gen4 ,e4 ,a41 arrest of ,nakai-doklni by1 #gje --1 operations of1 in ,sioux outbreak1 #hhb --1 troops under1 in ,sioux outbreak1 #hej ,carroll1 ,major1 ,porcupine's account made to1 #gic ,cascade indians1 a ,kwikwlt synonym1 #gda ,casey1 ,lieut4 ,e4 ,w41 killed in ,sioux outbreak1 #hgb1 #hhh ,caswall1 --1 on the ,kentucky revival1 #idc ,cataka1 a synonym of ,kiowa ,apache1 #ajha ,catch-the-,bear1 an adherent of ,sitting ,bull1 #heg -- killed in ,sitting ,bull fight1 #heg ,catlin1 ,george1 on ,knakk1 #fib1 #fig --1 on meaning of ,knakk1 #fic --1 on ,shawano prophet1 #fgc --1 on ,shawano religion among ,blackfeet1 #fhj --1 on ,tecumtha1 #fia --1 visit of1 to ,knakk1 #fif ,cautantouwit1 an ,algonquian god1 #ihb ,caygua1 a ,kiowa synonym1 #ajgh ,cayuse and ,klkatt hostility1 #gch -- opinion of land assignments1 #gaj --1 present habitat of the1 #hje --1 sketch of the1 #gdc ,cedar1 sacred regard for1 #hji1 #igi -- used in ghost dance1 #iaa1 #iba ,cedar ,tree1 hypnotism performed by1 #ibd ,celilo1 ,smohalla performances at1 #gbe ,cenis1 a ,caddo synonym1 #ajib ,ceremonial1 see ,ritual4 ,ceremonial smoking by the ,arapaho1 #iah ,ceremony of the ghost dance1 #iae ,chahrarat1 ,pawnee name of the ,sioux1 #ajeg ,chakann1 a ,caddo mythic cave1 #ajic ,chmn1 location of1 #gci ,chmnpm1 sketch of the1 #gci ,chapman1 ,arthur1 interview of1 with ,wovoka1 #gff ,chasing ,hawk1 vision of1 #gig1 #hba ,chatha1 ,arapaho name of the ,comanche1 #ajdc ,chaudire1 a ,colville synonym1 #gcb ,cheeschapahdisch1 see ,cheez-tah-paezh4 ,cheez-tah-paezh1 account of1 #gjf --1 see ,sword-bearer4 ,chehalis membership in ,shaker church1 #gei --1 ,shaker religion among the1 #gdg ,chekisschee1 a ,lower ,spokan synonym1 #gcb ,chemehuevi1 a ,paiute offshoot1 #ajdh --1 ghost dance among the1 #hje1 #had ,cherokee and ,iroquois treaty1 #fgj --1 cedar in mythology of1 #hji -- conception of the sun1 #iga -- myth of the cedar1 #igi --1 peace pipe of the1 #ajfc --1 power of ,shawano prophet among1 #fgf --1 sacred regard of1 for the crow1 #ihb --1 sacred regard of1 for the eagle1 #aajj ,cheschopah1 see ,cheez-tah-paezh4 ,chese-cha-pahdish1 see ,cheez-tah-paezh4 ,chese-,topah1 see ,cheez-tah-paezh4 ,cheyenne1 absence of clans among1 #ief -- and ,kiowa early warfare1 #ajgi -- and ,sioux early warfare1 #ajei --1 ,arapaho warrior order derived from1 #ihh -- delegates1 visit of1 to ,wovoka1 #ggd1 #ggh1 #hag1 #hid1 #ijj1 #ija --1 effect of ,porcupine's visit on the1 #hai --1 fires built by1 in ghost dance1 #iba --1 former habitat of the1 #ajbi --1 ghost dance among the1 #fec1 #ghf1 #hjb1 #hag1 #hie1 #iae1 #ibf1 #ibg --1 ghost-dance doctrine spread by1 #ijb --1 glossary of the1 #ajci --1 knowledge of messiah among1 #hid -- name of the ,arapaho1 #iec -- name of the ,comanche1 #ajdc -- name of the ,kiowa ,apache1 #ajha -- name of the ,sioux1 #ajeg -- notion concerning thunder1 #ifi --1 population of the1 #ajbe --1 religion of the1 #gge --1 reservation experience of the1 #hcc -- scouts in ,sioux outbreak1 #hfg1 #hha --1 sketch of the1 #ajbd --1 songs of the1 #ajbh --1 ,sword-bearer among the1 #gjf --1 symbolic representation of1 #ghi --1 synonymy of the1 #ajbc --1 tribal divisions of the1 #ajbe ,cheyenne ,river agency1 delegates from1 to ,washington1 #hia --1 delegates from1 to ,wovoka1 #hbj --1 indians of1 in ,sioux outbreak1 #hhe --1 table of rations at1 #hci --1 waning of ghost dance at1 #hdf ,children killed at ,wounded ,knee1 #hgf1 #hgg1 #hhe ,chilluckittequaw1 a ,chilktkwa synonym1 #gda ,chilktkwa1 sketch of the1 #gda ,chimnahpum1 a ,chmnpm synonym1 #gci ,chimnapoos1 a ,chmnpm synonym1 #gci ,chinachichibat1 native name of ,dog soldiers1 #ihf ,chnachinna1 an ,arapaho priestly order1 #ihi ,chinese1 indian belief of origin of1 #gba ,chinook1 hypnotism among the1 #gfb ,chivington and ,wounded ,knee massacres compared1 #hha ,chohoptins1 a ,sahaptin synonym1 #gdd ,chopunnish1 a ,plus synonym1 #gce --1 a ,sahaptin synonym1 #gdd ,christianity1 effect of1 on indian ceremonials1 #gah --1 influence of1 in indian religion1 #fii --1 influence of1 in ,shaker religion1 #gej1 #gfa --1 influence of1 on the ,kiowa1 #ajhh --1 see ,civilization4 ,chualpay1 a ,colville synonym1 #gcb ,chumwa1 a ,pit river band1 #ajeb ,civilization1 effect of1 on ,arapaho and ,cheyenne1 #ajbg --1 effect of1 on indians1 #fge1 #hbi --1 effect of1 on savagery1 #ffi --1 effect of1 on the ,caddo1 #ajid --1 see ,christianity4 ,clams1 ,billy1 a ,shaker enthusiast1 #gef ,clan system unknown to ,arapaho1 #ief -- unknown to ,comanche1 #ajdd -- unknown to ,kiowa1 #ajgi ,clark1 ,general1 visit to1 by ,knakk1 #fic-fid ,clark1 ,w4 ,p41 on ,cheyenne characteristics1 #ajbg --1 on ,cheyenne divisions1 #ajbe --1 on ,cheyenne early habitat1 #ajbd1 #ajbi --1 on meaning of ,hunkpapa1 #ajei --1 on meaning of ,ogalala1 #ajeh --1 on ,sioux characteristics1 #ajei ,clarke1 ,ben1 on absence of clans among ,cheyenne1 #ief ,claws1 animal1 use of1 in battle1 #gij -- attached to amulet1 #ijd -- used in ghost dance1 #iaf ,clickahut1 a ,klktt synonym1 #gch ,clickitat1 a ,klktt synonym1 #gch ,cloud ,horse1 visit of1 to ,wovoka1 #gig1 #hai ,club men1 an ,arapaho warrior order1 #ihg ,cody1 ,w4 ,f41 ordered to arrest ,sitting ,bull1 #hed ,cur d',alnes1 present habitat of1 #hje --1 sketch of the1 #gcc ,coffey1 ,dora ,s41 killed at ,wounded ,knee1 #hgb ,cohonino1 ghost dance among the1 #ghe1 #haa ,colby1 ,gen4 ,l4 ,w41 acknowledgments to1 #fee --1 in ,sioux outbreak1 #hgf --1 letter from ,mc,gillycuddy to1 #hca --1 on close of ,sioux outbreak1 #hhh --1 on killing of ,lieutenant ,casey1 #hhi --1 on mortality at ,wounded ,knee1 #hga --1 on second encounter at ,wounded ,knee1 #hhb --1 on ,sioux outbreak1 #hfa1 #hfg --1 ,sioux child adopted by1 #hgi ,color1 differentiation of1 by indians1 #ajcb --1 sacred1 red as a1 #ajcg -- symbolism in ghost dance1 #iai -- symbolism in ,shaker ceremony1 #gfa -- symbolism in ,smohalla ritual1 #gbe1 #gbi ,columbia region1 tribes of the1 #gca ,columbia ,river indians defined1 #gaf --1 a synonym of ,wanapm1 #gce -- in ,shaker church1 #gei --1 ,smohalla doctrine among1 #gaf ,columbias1 an ,isle de ,pierre synonym1 #gcd ,colville1 sketch of the1 #gcb ,comanche1 absence of clans among1 #ief -- and ,kiowa early warfare1 #ajgi -- drawings of the ghost dance1 #ajfj --1 ghost dance among the1 #fec1 #ija1 #ibf-ibg --1 ,kiowa inferior to the1 #ajhj -- myth concerning thunderbird1 #ifh -- name of the ,arapaho1 #ied -- name of the ,caddo1 #ajib -- name of the ,cheyenne1 #ajbc -- name of the ghost dance1 #gia -- name of the ,kiowa ,apache1 #ajha -- name of the ,sioux1 #ajeg -- name of the whites1 #gjc1 #igh -- name of the ,wichita1 #ajie --1 sketch of the1 #ajdc --1 songs of the1 #ajdf --1 synonymy of the1 #ajdc --1 tribal sign of the1 #ajdc ,condorcanqui1 ,peruvian insurrection under1 #ffj ,conrad1 ,captain1 orders ,selwyn to visit ,kuwapi1 #gii ,consecration of dance ground1 #iah -- of the earth1 #ibd -- of feathers1 #iai ,cook1 ,r4 ,l41 killed at ,wounded ,knee1 #hgb ,cooke1 ,c4 ,s41 interpreter for ,sioux delegation1 #hia ,coolidge1 ,sherman1 acknowledgments to1 #fee ,cooper1 ,a41 acknowledgments to1 #fee ,cooshatti1 see ,koasati4 ,coospellar1 a synonym of ,pend d',oreille1 #gca ,copunnish1 a ,sahaptin synonym1 #gdd ,corn1 ,arapaho mythic origin of1 #iei -- in ,caddo mythology1 #ajic -- in ,cheyenne mythology1 #ajbg -- ,sioux mythic origin of1 #ajfc -- pollen used in ,navaho ceremonies1 #gje ,coronado on indian dependence on buffalo1 #ihj ,corpse-from-a-scaffold1 a ,cheyenne division1 #ajbf ,corwine1 ,r4 ,w41 killed at ,wounded ,knee1 #hgb ,cossp1 see ,kassp4 ,cosmology explained by ,smohalla1 #gbj -- of the ,arapaho1 #iei1 #ihc -- of the ,caddo1 #ajic -- of the ,cherokee1 #iga -- of ,columbia tribes1 #gbb -- of the ,paiute1 #ajej ,costello1 ,john1 killed at ,wounded ,knee1 #hgb ,costume of ghost dancers1 #ghh1 #had1 #iaf --1 see ,ghost shirt4 ,coteeakun1 see ,kotaiaqan4 ,cotonn1 a synonym of ,kutenai1 #gca ,cottonoi1 a synonym of ,kutenai1 #gca ,cottonwood in ,paiute ghost song1 #ajee --1 sacred character of1 #ifh --1 use of1 by indians1 #ifg ,coutanie1 a synonym of ,kutenai1 #gca ,coville1 ,f4 ,v41 acknowledgments to1 #fee ,cowejo1 name applied to ,wovoka1 #gje ,cowlitz membership in ,shaker church1 #gei ,coxe1 ,d41 on ,turtle river1 #ajbi ,coyote men1 duties of1 #ihe ,cozad1 ,belo1 acknowledgments to1 #fee ,craft1 ,father1 regard of indians for1 #hgd --1 at battle of ,wounded ,knee1 #hgb --1 wounded at ,wounded ,knee1 #hgh ,crazy dance of the ,arapaho1 #ihh --1 description of the1 #ajcc ,crazy men1 an ,arapaho warrior order1 #ihh ,cree1 absence of ghost dance among1 #hag -- name of the ,cheyenne1 #ajbc --1 ,tenskwatawa religion among the1 #fgi ,creek indians1 power of ,shawano prophet among1 #fgf --1 ,tecumtha among the1 #fhg --1 war of the1 #fgg ,cremation practiced by the ,shawano1 #fgd ,crook1 ,general1 ,sioux commissioner1 #hci --1 ,sioux regard for1 #hbf ,cross1 sign of1 in ,shaker religion1 #gdh1 #gfa --1 symbolism of the1 #ajaa ,crow1 personification of the1 #ajja1 #ajce1 #ajch1 #ajfh --1 reference to1 in ghost song1 #igh1 #ihd1 #iid1 #iig1 #ajca --1 sacred regard for the1 #iai1 #ihb1 #ajgb --1 symbolism of the1 #hbc1 #ajgb ,crow creek1 control of indians at1 #hdi ,crow dance described1 #iba --1 organization of1 #ija ,crow ,dog1 ghost dance led by1 #hdg --1 removal of1 advised1 #hdd --1 flight of1 to ,bad lands1 #hhd --1 surrender of1 #hfh ,crow feathers1 indians defrauded with1 #iii --1 sacred regard for1 #ajcd ,crow ,foot killed in ,sitting ,bull fight1 #heh-hei ,crow indians1 absence of ghost dance among1 #haf --1 account of medicine-man of1 #gjf --1 and ,sioux early warfare1 #ajei --1 hostility of the1 #gjg --1 name of the ,arapaho by1 #iec1 #ajac --1 scouts in the ,nez ,perc war1 #gad --1 scouts in ,sioux outbreak1 #hej1 #hha --1 symbolic representation of1 #ghi ,crow ,woman1 name applied to ,mo#8ki1 #ajch ,crucifix used in ,shaker ceremonies1 #gee ,cuimnapum1 a ,chmnpm synonym1 #gci ,culbertson brothers1 outlaws1 account of1 #hhi ,cumanche1 a synonym of ,comanche1 #ajdc ,cummings1 ,pierce1 killed at ,wounded ,knee1 #hgb ,custer massacre1 references to1 #hbe1 #hfj1 #ajei --1 and ,wounded ,knee affair compared1 #hha ,custer war1 ,cheyenne in the1 #ajbe --1 ,sioux compensated for losses in1 #hia ,cutsahnim1 a ,ykm synonym1 #gcg ,cycles of time among indians1 #gja ,dakota1 a synonym of ,sioux1 #ajeg --1 geographic location of1 #hbf --1 nonagricultural character of1 #hch ,dalles indians1 a ,wasko synonym1 #gda ,dance1 berry1 of northwestern indians1 #gbh --1 friendship1 introduced by ,pathsk1 #gjj --1 mortuary1 of northwestern indians1 #gbh --1 salmon1 of northeastern indians1 #gbh -- of ,arapaho warrior orders1 #ihg -- of the ,dervishes1 #iej -- of ,saint ,john1 account of1 #ice --1 see ,crazy dance1 ,crow dance1 ,ghost dance1 ,omaha dance4 ,dance wheel of the ,apache1 #gjd ,dsha-i1 a ,caddo synonym1 #ajib ,dateka1 mystic performances of1 #ijf ,dawes1 ,senator1 telegram to1 on ,sioux trouble1 #hce ,delaware indians1 account of1 #ajie --1 delegation of1 to ,wovoka1 #ijc --1 final defeat of1 #fgb --1 ghost-dance doctrine among1 #ghf1 #ijb --1 opposition of the1 to ,tecumtha1 #fhd ,delaware prophet1 account of the1 #ffb ,deo1 acknowledgments to1 #fee ,dervishes1 hypnotism among the1 #idh ,dsa1 a ,caddo synonym1 #ajib ,des ,chutes 7,lower71 a ,waim synonym1 #gda ,de ,soto1 ,caddo encountered by1 #ajid ,detsnayuka1 a ,comanche band1 #ajdd ,detsekayaa1 ,caddo name of the ,arapaho1 #iec ,devil1 indian idea of the1 #ajca ,de ,vreede1 ,jan1 killed at ,wounded ,knee1 #hgb ,dice game of the ,arapaho1 #ajjd-ajje ,diggers1 application of term1 #ajdh --1 ghost dance among the1 #hjd ,disease cured by ghost dance1 #ghf --1 indian notion of origin of1 #gba ,ditskna1 a ,comanche band1 #ajdd ,dock-spus1 a ,tkspsh synonym1 #gdc ,doctrine of the ghost dance1 #ggg ,doguat1 ,kiowa name of the ,wichita1 #ajie ,dog men1 a ,cheyenne division1 #ajbf --1 an ,arapaho warrior order1 #ihh ,dog ,river indians1 a ,kwikwlt synonym1 #gda ,dog soldiers1 insignia of the1 #ihg --1 sketch of the1 #ihf ,dokn1 ,comanche name for ,wichita1 #ajie ,dorsey1 ,j4 ,o41 on ,omaha game1 #ajjh --1 on ,siouan camping circles1 #ajeh --1 on ,siouan names of the ,sioux1 #ajeg ,dow1 ,lorenzo1 on the ,kentucky revival1 #idc ,drake1 ,b41 on losses at ,prophet's town1 #fhi --1 on ,tecumtha1 #fgb1 #fhd1 #fhf1 #fia ,dreamer religion in the northwest1 #gac1 #gai ,dreams as part of ,shaker religion1 #gdh -- confounded by indians1 #fff --1 divination by1 #gaf1 #gbc -- in ancient times1 #ibi --1 indian belief in1 #fgc --1 scarification as a result of1 #hih --1 see ,hypnotism1 ,trance1 ,vision4 ,drexel mission during ,wounded ,knee trouble1 #hgd ,drum in ,caddo mythology1 #ajic -- in ,crow dance1 #ibb -- in ,smohalla ritual1 #gbe ,drum1 ,colonel1 indian police praised by1 #hfj --1 ordered to arrest ,sitting ,bull1 #hee ,duck in ,arapaho mythology1 #iei ,dull ,knife1 a ,cheyenne leader1 #ajbe ,dunbar1 ,j4 ,b41 on etymology of ,arapaho1 #ajac ,dunlap1 ,robert1 acknowledgments to1 #fee ,dunmoi1 ,laura1 piata's letter read by1 #iaa ,dunn1 --1 in ,sioux outbreak1 #hfe ,dutton1 ,c4 ,e41 on submerged trees of ,columbia river1 #gbb ,dyer1 ,a4 ,c41 killed at ,wounded ,knee1 #hgb ,dyer1 ,d4 ,b41 acknowledgments to1 #fee --1 guide on visit to ,wovoka1 #gfh --1 interpreter on visit to ,wovoka1 #gga ,dztssts1 a synonym of ,cheyenne1 #ajbc ,eagle represented on ghost shirts1 #gih1 #hbc --1 sacred regard for the1 #iai1 #ihb1 #iib1 #ajgb1 #aajj --1 vision of1 in ghost dance1 #iag --1 when killed by the ,caddo1 #ajic1 #aajj ,eagle-bone whistle used by medicine-man1 #hfh ,eagle feathers in ,cohonino ceremony1 #hac --1 on ghost shirts1 #gih --1 sacred use of1 #iib --1 song pertaining to1 #aajj --1 use of1 by ,wovoka1 #ggf -- used in ghost dance1 #iaf1 #igi1 #ajii1 #aaja -- used in hypnotism1 #ibc1 #ibe ,eagle ,pipe1 flight of1 to ,bad lands1 #hhd ,eagles1 how trapped by the ,arapaho1 #iib -- kept by pueblo tribes1 #iib ,earth1 personification of the1 #ajif1 #ajii --1 regeneration of the1 #iei1 #ajea1 #ajgc --1 sacred regard for the1 #iah --1 turtle as a symbol of1 #igf ,earthquake1 effect of1 on the ,creek1 #fhg --1 myth concerning1 #igf --1 reference to1 in ,cheyenne song1 #ajbh ,eater1 see ,biki4 ,eaters1 a ,cheyenne division1 #ajbf ,echebool1 a ,tlaqluit synonym1 #gdj ,echeloot1 a ,tlaqluit synonym1 #gdj ,eclipse1 how regarded by indians1 #fgd --1 ,paiute notion of1 #ggc -- predicted by ,smohalla1 #gbj --1 ,wovoka entranced during1 #gga ,eclipses1 calendar of1 in ,nevada1 #ggd ,edson1 ,casper1 ,arapaho delegate to ,wovoka1 #ijj --1 ,wovoka's letter written by1 #ghj ,education1 how regarded by the ,sioux1 #hcg --1 see ,christianity1 ,civilization4 ,edwards1 ,captain1 in ,sword-bearer affair1 #gjg ,edwardsville1 treaty of1 #fib ,eells1 ,edwin1 attitude of1 toward ,shaker religion1 #gef ,eells1 ,myron1 acknowledgments to1 #fee --1 attitude of1 toward ,shaker religion1 #gef --1 on ,shaker religion1 #gdg --1 on ,slocum's trance1 #gdf ,elliott1 ,george1 killed at ,wounded ,knee1 #hgb ,eloot1 a ,tlaqluit synonym1 #gdj ,emankina1 ,biki's vision of1 #iaj ,endowment robe of the ,mormons1 #gij ,eneeshur1 a ,tapnsh synonym1 #gdj ,english1 indian belief of origin of1 #gba --1 indian regard for the1 #fgf ,enteatkeon1 a tribe mentioned by ,stevens1 #gcf ,e'pea1 ,biki's vision of1 #iaj ,epidemics among the ,sioux1 #hcj1 #hdj ,estakwach1 a ,pit river band1 #ajeb ,etsitbiwat1 a ,comanche band1 #ajde ,evans on ,french prophets1 #ici -- on the ,kentucky revival1 #idb -- on the ,shakers1 #idb ,evsts-unpahs1 a ,cheyenne division1 #ajbe ,ewers1 ,capt4 ,e4 ,p41 ordered to arrest ,hump1 #hfb --1 ,sitting ,bull's fugitives surrendered to1 #hfb ,eyackimah1 a ,ykma synonym1 #gcg ,eyeish1 a ,caddo division1 #ajib ,facial painting by the ,arapaho1 #iga --1 ceremonial1 #ajcg -- in ,smohalla ceremony1 #gbi --1 see ,painting4 ,fall indians1 a synonym of ,gros ,ventres1 #iee ,fast ,thunder1 conduct of1 in ,sioux outbreak1 #hhd -- on the ,sioux outbreak1 #hci ,fasting as a medium for trances1 #gjj -- during eagle trapping1 #iic -- preliminary to ghost dance1 #hbb ,feast1 ghost dance accompanied by1 #ajch -- in ,smohalla ceremony1 #gbi --1 sacred1 in ,sioux ceremony1 #hbd ,feather1 ghost-dance ceremony of the1 #iji1 #iai ,feathers as medium of exchange1 #iib -- as protecting 8medicine01 #gij -- attached to amulet1 #ijd --1 ceremonial use of1 #iii --1 crow1 indians defrauded with1 #ija --1 crow1 sacred regard for1 #ajcd --1 eagle1 attached to ghost shirts1 #gih --1 eagle1 ,caddo sacred use of1 #ajic --1 eagle1 in ,cohonino ceremony1 #hac --1 eagle1 sacred use of1 #iib --1 eagle1 song pertaining to1 #aajj --1 eagle1 used in hypnotism1 #ibc1 #ibe --1 eagle1 used in ghost dance1 #iaf1 #igi1 #ajii1 #aaja --1 eagle1 used in war bonnets1 #ajgb --1 head1 of the ,arapaho1 #ifd1 #ife -- in ,smohalla ceremony1 #gbi --1 ,kiowa robe of1 #ijf --1 magpie1 ceremonial use of1 #iii --1 magpie1 presented by ,wovoka1 #ija --1 magpie1 prized by ,paiute1 #gge --1 sacred use of1 by ,wovoka1 #ggf --1 symbolism of1 in ghost dance1 #ghi --1 turkey1 on ,cheyenne arrows1 #ajbd -- used in ,crow dance1 #ibb --1 use of1 in ghost dance1 #ghf1 #iai1 #ajhd ,fecht1 ,capt4 ,e4 ,g41 at arrest of ,sitting ,bull1 #hef1 #heg --1 pursuit of ,sitting ,bull's warriors by1 #heh ,fewkes1 ,j4 ,w41 on ,hopi use of bull-roarer1 #ige ,few ,tails affair1 account of1 #hhi1 #hij ,fifth-monarchy men1 account of1 #ich ,fingers1 human1 necklace of1 #ajbd ,fire1 forest1 how regarded by indians1 #hjh -- handling by crazy dancers1 #ajcc -- in ,caddo mythology1 #ajic -- in ghost-dance circle1 #iae1 #iba -- in ghost-dance doctrine1 #ghf --1 in ,paiute dance circle1 #hjb --1 ,paiute mythic origin of1 #ajea --1 sacred1 method of making1 #ffh --1 sacred regard for1 #iai1 #ajgj -- tabued1 in certain ghost dances1 #hjb ,fire ,thunder1 acknowledgments to1 #fee --1 visit of1 to ,wovoka1 #hid ,fisheaters1 a ,paiute band1 #hah1 #ajea ,fiske1 ,john1 on turtle in primitive mythology1 #igf ,flag1 heraldic1 of ,smohalla1 #gbe1 #gbf --1 use of1 in ghost dance1 #hbc ,flagellants1 account of the1 #ice ,flags used in ,smohalla ceremony1 #gbi ,flatbow1 a synonym of ,kutenai1 #gca ,flathead indians1 land treaty with1 #gca --1 present habitat of1 #hje ,fletcher1 ,agent1 on ,winnebago cycles1 #gja ,flood in ghost-dance doctrine1 #ghh -- predicted in ghost-dance doctrine1 #ghd --1 see ,cosmology4 ,fog in ,paiute ghost song1 #ajed ,food1 berries used as1 #ajhg --1 cottonwood pith used as1 #ifg --1 grass seed used as1 #ajed -- of ,columbia river tribes1 #gbb --1 process of jerking beef for1 #ajff --1 rose seeds used as1 #igh --1 thunder-berries used as1 #iif --1 see ,pemmican4 ,forks-of-the-river men1 an ,arapaho division1 #ief ,forrest1 ,h4 ,r41 killed at ,wounded ,knee1 #hgb ,forsyth1 ,colonel1 at ,wounded ,knee massacre1 #hgj --1 at surrender of ,big ,foot1 #hfg --1 operations of1 in ,sioux outbreak1 #hge --1 troops under1 at ,pine ,ridge1 #hej ,fort ,hall1 ghost dance at1 #hjg ,fort ,wayne1 passage of indian delegations through1 #fhd --1 ,tecumtha at1 #fij ,foster1 ,e4 ,w41 on ,selwyn's interview with ,kuwapi1 #gih ,foster1 ,governor1 ,sioux commissioner1 #hci ,fox1 ,george1 claims of1 #icg ,fox indians1 ghost dance among the1 #ijb ,fox men1 an ,arapaho warrior order1 #ihg ,francischetti1 ,dominic1 killed at ,wounded ,knee1 #hgb1 #hge ,french and indian war1 reference to1 #ffc ,frenchmen1 indian belief of origin of1 #gba --1 indian regard for1 #fgf --1 settlement of1 among indians1 #ffb ,french prophets1 account of the1 #ich ,frey1 ,henry1 killed at ,wounded ,knee1 #hgb ,friday1 visit of1 to ,wovoka1 #hag1 #hid ,friendship dance1 introduced by ,pathsk1 #gjj ,furniture of the ,arapaho1 #ifd --1 of the ,paiute1 #ggj ,gahewa1 a ,kiowa synonym1 #ajgh ,gaisberg1 ,f4 ,w4 ,v41 acknowledgments to1 #fee ,gallagher1 ,agent1 arrest of ,sioux delegates by1 #hbj --1 ghost dance stopped by1 #hdg --1 on reduction of ,sioux rations1 #hde --1 resignation of1 #hde --1 ,selwyn's report to1 #gih1 #gii ,gambling song of the ,paiute1 #ajji ,game1 awl1 of plains tribes1 #ajjb-ajjd --1 btiqtba1 of the ,arapaho1 #iid1 #ajjg -- of hunt-the-button1 #ajjh-ajji ,game1 restoration of1 predicted by indians1 #ghg1 #ghh1 #gig --1 see ,buffalo4 ,games of the ,arapaho1 #ifb ,game-sticks1 reference to1 in ghost song1 #ajjg ,game wheel in ghost dance1 #iaf -- in ,sioux ceremony1 #hbc ,gardiner1 --1 on causes of ,sioux outbreak1 #hdj ,gardner cited on ,mohammedanism1 #ica ,garlands in ,shaker ceremony1 #gfa ,garlington1 ,lieut4 ,e4 ,a41 wounded at ,wounded ,knee1 #hga ,gataqka1 ,pawnee name of ,kiowa ,apache1 #ajha ,gatsalghi1 ,kiowa ,apache name of the ,cheyenne1 #ajbc ,gatschet1 ,a4 ,s41 on etymology of ,tecumtha1 #fhb --1 on the name ,tushipa1 #gca ,gattacka1 name of ,kiowa ,apache1 #ajha ,gawunhna1 an ,arapaho division1 #ieg ,gawunna1 an ,arapaho division1 #ieg ,genesis myth of the ,paiute1 #ajej --1 see ,cosmology4 ,gentile system1 see ,clan4 ,geologic phenomena1 indian tradition concerning1 #gbb ,ghost dance among the ,arapaho1 #hie -- among the ,caddo1 #ajie -- among the ,kiowa1 #ijf -- among the ,sioux1 #gif -- among southern tribes1 #hhg -- and ,shaker ceremony compared1 #gfb --1 area covered by1 #ibf --1 ceremony of the1 #iae1 #ibj --1 construction of circle for1 #hjb -- doctrine compared with other systems1 #ibh --1 doctrine of the1 #ggg -- doctrine1 ,sioux belief concerning1 #ajfj --1 features of1 among ,sioux1 #hbb --1 first1 at ,walker lake1 #hjb --1 how performed1 #gif --1 inauguration of1 among ,sioux1 #hba -- introduced among the ,arapaho1 #hid -- introduced among ,cheyenne1 #hie --1 ,kiowa1 number of attendants at1 #iad --1 native drawings of1 #ajfj --1 native names of1 #gia --1 large number of indians in1 #hie1 #hih --1 number of indians influenced by1 #ibf -- performed at ,walker lake1 #hah --1 preparations for the1 #iah --1 present condition of the1 #ibg --1 responsibility of1 for ,sioux outbreak1 #hcc --1 spread of the1 #hjd1 #hdf1 #ijb --1 time for performance of1 #ajaa1 #ajab --1 see ,messiah1 ,wovoka4 ,ghost shirts1 description of1 #ghi --1 first use of1 by ,sioux1 #hdf1 #iaf -- gathered after ,wounded ,knee battle1 #hgh --1 invulnerability of1 #gih1 #hca1 #hfi1 #ajgc --1 reference to1 in ghost song1 #ajgb1 #ajgc --1 responsibility for1 disclaimed by ,wovoka1 #ggb1 #gia --1 symbolic decoration of1 #gih1 #hbc --1 turtle pictured on1 #igf --1 use of1 among ,sioux1 #ghh1 #iae --1 use of1 among various tribes1 #gia ,ghost song1 see ,song4 ,gill1 ,de ,lancey ,w41 acknowledgments to1 #fee ,gns1 ,wichita name of ,kiowa ,apache1 #ajha ,glennan1 ,dr ,j4 ,d41 at ,wounded ,knee massacre1 #hgj ,glossary of the ,arapaho1 #ajab -- of the ,caddo1 #aajb -- of the ,cheyenne1 #ajci -- of the ,kiowa1 #ajhh -- of the ,paiute1 #ajef -- of the ,sioux1 #ajge ,god1 indian idea of1 #ajca ,godbe1 ,w4 ,s41 acknowledgments to1 #fee ,goodale1 ,elaine1 on causes of ,sioux outbreak1 #hdj ,good ,lance on the ,sioux outbreak1 #hci ,good ,thunder1 visit of1 to ,wovoka1 #gig1 #hai1 #hbj --1 vision of son of1 #gig1 #hba ,goose in ,tlaqluit myth1 #gdj ,gosiute confounded with the ,paiute1 #ajdh --1 ghost dance among the1 #hje ,grace at meals by ,shakers1 #gee ,graham1 --1 quoted on ,knakk1 #fic-fid ,grass1 ,john1 conduct of1 in ,sioux outbreak1 #hhd ,grass seed used as food1 #ajed ,grauberg1 ,herman1 killed at ,wounded ,knee1 #hgb ,gray ,bear1 another name of ,weasel ,bear1 #iei ,greasy ,faces1 an ,arapaho division1 #ief ,great ,spirit1 ,knakk's ideas concerning1 #fie ,greenville1 indian assemblage at1 #fhc --1 treaty of1 #fga ,greeting1 religious1 described1 #ije ,gregory1 ,j4 ,o41 cited concerning ,wovoka1 #ggc ,grinnell1 ,g4 ,b41 acknowledgments to1 #fee --1 on absence of ghost dance among ,blackfeet1 #hag --1 on ,blackfoot ,dog soldiers1 #ihf --1 on ,blackfoot eagle trapping1 #iic --1 on ,cheyenne divisions1 #ajbe1 #ajbf --1 on ,cheyenne ghost dance1 #iae --1 on etymology of ,arapaho1 #ajad --1 on ghost dance among ,cheyenne1 #hai --1 on ,pawnee name of the ,sioux1 #ajeg --1 on the name ,arapaho1 #iec ,gros ,ventres1 an ,arapaho subtribe1 #ied --1 ghost dance among the1 #hag ,gros ,ventres of the ,missouri1 ,hidatsa so called1 #iee ,gros ,ventres of the prairie1 an ,arapaho division1 #iee ,guerrier1 ,edward1 visit of1 to ,wovoka1 #ija ,gui-pgo1 native name of ,lone ,wolf1 #ajgi ,gyai-ko1 ,kiowa name of the ,comanche1 #ajdc ,hdaii1 a ,caddo division1 #ajib ,hhau1 location of1 #gci ,hhaupm1 sketch of the1 #gci ,hai-ainma1 a ,sanpoil synonym1 #gcc ,hai-sh1 a ,caddo division1 #ajib ,hail1 symbolism of1 in ghost dance1 #ghi ,hai-nai1 a ,caddo division1 #ajib --1 ghost songs of the1 #ajii ,hair1 buffalo1 use of1 in medicine1 #ihj1 #iha1 #ajcc --1 cutting of1 as mortuary custom1 #ghb ,hairy men1 a ,cheyenne division1 #ajbe ,hale1 ,lieut4 ,h4 ,e41 in ,sioux outbreak1 #hfb --1 ordered to arrest ,sitting ,bull fugitives1 #hfb --1 ,sitting ,bull fugitives arrested by1 #hfc ,halitane1 a synonym of ,comanche1 #ajdc ,hamefkuttelli1 a ,pit river band1 #ajeb ,hamilton1 ,william1 on prayer-stick symbolism1 #fii ,hnch-thik1 ,arapaho name of ,sitting ,bull1 #hid ,hanahawunna1 an ,arapaho division1 #ief ,hanford1 ,judge1 decision of1 in land severalty case1 #geg ,hantwa1 a ,pit river band1 #ajeb ,haqihana1 an ,arapaho division1 #ieg ,hare1 ,bishop ,w4 ,h41 on causes of ,sioux outbreak1 #hdj --1 on deficiency of ,sioux rations1 #hbg ,harrison1 ,gen4 ,w4 ,h41 conference of ,tecumtha with1 #fhe1 #fhf --1 on ,tecumtha1 #fhf --1 treaty pipe1 #fhh ,harry1 ,jack1 ,delaware delegate to ,wovoka1 #ijc ,hasinai1 a ,caddo synonym1 #ajib --1 application of term1 #ajic ,hasini1 a ,caddo synonym1 #ajib ,haters1 a ,cheyenne division1 #ajbe ,hthahuha1 an ,arapaho warrior order1 #ihg ,havasupai1 ghost dance among the1 #fed --1 see ,cohonino4 ,hawk feathers1 ceremonial use of1 #iib ,hawk ,man at arrest of ,sitting ,bull1 #hef ,hawthorne1 ,lieut4 ,h4 ,l41 wounded at ,wounded ,knee1 #hga ,hayden1 ,f4 ,v41 on ,arapaho name of ,sioux1 #ajeg --1 on the ,blackfeet1 #ieg ,hayden1 ,lieut4 ,john1 operations of1 at ,wounded ,knee1 #hgf ,haywood1 ,charles1 killed at ,wounded ,knee1 #hgb ,head feathers of the ,arapaho1 #ifd1 #ife ,head washing in ,cohonino1 ceremony1 #hac ,heavenly map of ,knakk1 #fff1 #fid ,heavenly recruits1 account of1 #idg ,heavy eyebrows1 a ,cheyenne division1 #ajbf ,hebrews1 supposed indian descent from1 #gjc ,heckewelder on the ,kickapoo prophet1 #fff ,he ,dog1 delegate to ,washington1 #hia ,helwit1 a ,tlaqluit synonym1 #gdj ,hennisee1 ,captain1 ordered to arrest ,big ,foot's band1 #hfe ,henry1 ,major1 operations of1 in ,sioux outbreak1 #hge --1 troops under1 at ,pine ,ridge1 #hej ,hero gods of indian tribes1 #feh ,hthhinna1 an ,arapaho warrior order1 #ihh ,hw-tniuw1 a ,cheyenne division1 #ajbe ,hichquthi1 an ,arapaho warrior order1 #ihg ,hidatsa name of the ,cheyenne1 #ajbc -- name of the ,sioux1 #ajeg ,high ,backbone killed at ,wounded ,knee1 #hga1 #hgb ,high ,hawk1 flight of1 to ,bad lands1 #hhd ,high ,wolf1 visit of1 to southern tribes1 #ijh ,hihighenimmo1 a ,sanpoil synonym1 #gcc ,hillers1 ,j4 ,k41 acknowledgments to1 #fee ,hindu1 turtle in mythology of1 #igf ,hitniwov1 ,cheyenne name of the ,arapaho1 #iec ,htsina1 ,arapaho name of the ,cheyenne1 #ajbc ,hitunna1 an ,arapaho division1 #iee ,hmss1 a ,cheyenne division1 #ajbe1 #ajbf ,hoddentin1 see ,pollen4 ,hodges1 ,w4 ,t41 killed at ,wounded ,knee1 #hgb ,hogpgoni1 ,shoshoni name of the ,paiute1 #ajdh ,hohe1 ,cheyenne name of ,asiniboin1 #ajbd ,hohilpo1 a ,kutenai band1 #gca ,hopi1 knowledge of ghost dance among1 #haa -- name of the ,paiute1 #ajdh -- name of the whites1 #igh --1 use of bull-roarer by1 #ige ,hopkins1 ,albert1 and the ,sioux outbreak1 #hic ,horns used in ghost dance1 #iaf ,horse headdress1 a ,kiowa warrior order1 #ihi ,horsemanship of ,sioux police1 #hef -- of the ,comanche1 #ajdf ,horses as medium of exchange1 #iib --1 indian belief as to origin of1 #gbd --1 possession of1 by the ,sioux1 #hbd ,hosa1 native name of ,little ,raven1 #ieg ,hotmi-tniuw'1 a ,cheyenne division1 #ajbf ,hot ,springs indians1 ,pit ,river indians so called1 #ajeb ,houses of the ,caddo1 #ajid -- of the ,paiute1 #ggj -- of the ,wichita1 #ajie --1 see ,lodge1 ,sweat-lodge1 ,wikiup4 ,howard1 ,henry1 killed at ,wounded ,knee1 #hgb ,howard1 ,gen4 ,o4 ,o41 appointed indian commissioner1 #gaa --1 on the ,dreamer religion1 #gac ,howling ,bull1 hypnotism produced by1 #hie ,hubbub1 game of1 #ajjd ,huggins1 ,capt4 ,e4 ,l41 acknowledgments to1 #fee --1 quoted on ,smohalla1 #gag1 #gbc ,humawhi1 a ,pit river band1 #ajeb ,hummer of the ,arapaho1 #igd1 #ige ,hump1 ghost dance at camp of1 #hdg -- at surrender of ,sitting ,bull fugitives1 #hfc --1 participation of1 in ,sioux outbreak1 #hfa --1 removal of1 recommended1 #hdh --1 surrender of1 #hfj --1 arrest of1 #hfb --1 surrender of band of1 #hga ,hunkpapa1 a ,teton division1 #ajeh ,hurst1 ,capt4 ,j4 ,h41 on causes of ,sioux trouble1 #hcf --1 on character of ,sioux rations1 #hbg --1 arrest of ,sitting ,bull's band ordered by1 #hfb --1 at arrest of ,sitting ,bull's band1 #hfc --1 appointed indian agent1 #hhg ,hurst1 ,major1 at battle of ,prophet's town1 #fhh ,hyde1 ,charles ,l41 notification by1 of ,sioux outbreak1 #hdc ,hypnotism among the ,caddo1 #ijd -- among the ,cohonino1 #hac -- among the ,dervishes1 #idh -- in the ,crow dance1 #ibb -- in the ghost dance1 #gii1 #hjj1 #hie1 #hii1 #iaf1 #iag1 #iai1 #ibb-ibf1 #igb1 #ajci1 #ajhc1 #ajig1 #ajih -- in indian ceremonies1 #ibb -- in ,navaho ceremonies1 #haa -- in ,shaker ceremony1 #gfb -- practiced by ,wovoka1 #gge1 #hah1 #ija --1 see ,dream1 ,trance4 ,it-go1 ,kiowa name of the ,ute1 #ajdc ,iatan1 a synonym of ,comanche1 #ajdc bidsi1 a ,paiute goddess1 #ajea ,idahi1 ,kiowa ,apache name of the ,comanche1 #ajdc ,ietan1 a synonym of ,comanche1 #ajdc ,ietau1 a synonym of ,comanche1 #ajdc ,igiagyhona1 acknowledgments to1 #fee ,ihanktuwa1 a ,sioux division1 #ajeh ,ike1 ,charles1 on ,shaker religion1 #gfj --1 on ,smohalla ceremony1 #gbg --1 portrait of1 #gbh ,ilmawi1 a ,pit river band1 #ajeb ,imha1 a ,caddo division1 #ajib ,immortality in ghost-dance doctrine1 #ghf ,imohalla1 a ,smohalla synonym1 #gag ,incense in ,sioux ceremony1 #hbc ,incomecanetook1 an ,okanagan division1 #gcd ,indian ,office1 acknowledgments to1 #fee ,indian ,sam on ghost-dance doctrine1 #ghd ,inspellum1 a ,nespelim synonym1 #gcc --1 an ,okanagan division1 #gcd ,in-the-middle1 ,see ,pa-igya4 ,intietook1 an ,okanagan division1 #gcd ,inna-ina1 a synonym of ,arapaho1 #iec ,ioni1 a ,caddo division1 #ajib ,iowa1 absence of ghost-dance among the1 #haf --1 ghost dance among the1 #ijb --1 a ,sanpoil synonym1 #gcc ,iroquois and ,cherokee treaty1 #fgj ,isaati1 a ,santee synonym1 #ajeh sium-it'niuw'1 a ,cheyenne division1 #ajbe ,isle de ,pierre1 sketch of1 #gcd ,itahatski1 ,hidatsa name of the ,sioux1 #ajeg ,itsupuzi1 ,hidatsa name of the ,cheyenne1 #ajbc ,itazipko1 a ,teton division1 #ajei ,jackson1 ,h4 ,h41 cited on ,nez ,perc war1 #gad ,jackson1 ,richard1 appointed minister of ,shaker church1 #geh ,james1 ,william1 elected elder of ,shaker church1 #geh --1 land presented to ,shaker church by1 #geh ,janney1 ,s4 ,m41 cited on the ,quakers1 #icg1 #ich ,jerked beef1 how prepared1 #ajff ,jetan1 a synonym of ,comanche1 #ajdc ,jicarilla1 absence of ghost dance among1 #hje ,joan of ,arc and ,smohalla compared1 #gai --1 hallucination of compared with ghost-dance doctrine1 #icb ,jocko reserve1 indians on1 #hje ,john ,day indians1 a ,tkspsh synonym1 #gdc --1 present habitat of1 #hje ,john ,day ,rivers1 a ,tkspsh synonym1 #gdc ,johnson1 ,g4 ,p41 killed at ,wounded ,knee1 #hgb ,johnson1 ,john1 name applied to ,wovoka1 #gfe ,joseph1 ,chief1 and the ,nez ,perc war1 #gaa --1 of ,cayuse blood1 #gdd --1 refusal of1 to recognize treaty1 #gde ,josephus1 description of ,wovoka's inspiration by1 #ggb ,jumpers1 account of the1 #ici ,jutz1 ,father ,john1 interview with1 #hgd --1 at ,wounded ,knee1 #hgb1 #hgh --1 ,sioux conference effected by1 #hfg ,kdohdcho1 a ,caddo synonym1 #ajbi --1 account of the1 #ajic -- early encountered by ,french1 #ajid ,kahlispelm1 a synonym of ,pend d',oreille1 #gca ,kahmiltpah1 a ,qaml-lma synonym1 #gcf1 #gch ,kigw1 a ,kiowa division1 #ajgi ,kitseko1 a ,kiowa warrior order1 #ihi ,kigw1 proper name of the ,kiowa1 #ajgh ,kai-w1 a ,kiowa synonym1 #ajgh ,kalispelines1 a synonym of ,pend d',oreille1 #gca ,kalispelusses1 a synonym of ,pend d',oreille1 #gca ,kamaikan1 a ,yakima war chief1 #gbb1 #gcg ,kanahewastsk1 ,cree name of the ,cheyenne1 #ajbc ,knakk1 account of1 #fff1 #fib --1 adherents to doctrine of1 #ijb --1 end of1 #gjj ,kaninahoic1 ,ojibwa name of the ,arapaho1 #iec ,kaninvish1 ,ojibwa name of the ,arapaho1 #iec ,kansa1 ghost dance among the1 #ijb -- name of the ,comanche1 #ajdc -- name of the ,sioux1 #ajeg ,kantsi1 ,caddo name of ,kiowa ,apache1 #ajha ,kassp1 a ,plus village1 #gce ,kataka1 name of ,kiowa ,apache1 #ajha ,kawinahan1 an ,arapaho division1 #ieg ,kayuse1 a ,cayuse synonym1 #gdc ,keam1 ,t4 ,v41 acknowledgments to1 #fee --1 on ,cohonino ghost dance1 #hac ,keechies1 a synonym of ,kichai1 #ajie ,keeps-his-name-always1 see ,dateka4 ,kehtipaquononk1 proper form of ,tippecanoe1 #fhd ,kellespem1 a synonym of ,pend d',oreille1 #gca ,kelley1 ,james ,e41 killed at ,wounded ,knee1 #hgb ,kellner1 ,august1 killed at ,wounded ,knee1 #hgb ,kendall1 ,e4 ,a41 cited on the ,shawano1 #fgc --1 quoted on ,shawano prophet1 #fge ,kendall1 ,frank1 account of ,tvibo by1 #gjc ,kentucky revival1 account of the1 #idb ,kerr1 ,capt41 attacked by hostile ,sioux1 #hhb ,ketetas1 a tts synonym1 #gcf ,kettle ,falls1 a ,colville synonym1 #gcb ,kewatsna1 a ,comanche band1 #ajde ,kewaughtchenunaugh1 an ,okanagan division1 #gcd ,kichai1 acknowledgments to1 #fee ,kichai indians1 account of the1 #ajie --1 ghost dance introduced among1 #ijb -- name of the ,cheyenne1 #ajbc -- name of the ,comanche1 #ajdc -- name of the ,kiowa ,apache1 #ajha -- name of the ,sioux1 #ajeg -- name of the ,wichita1 #ajie --1 status of the1 #ajic ,kickapoo1 absence of ghost dance among1 #haf --1 ghost dance among the1 #ijj1 #ijb --1 land cession by the1 #fib --1 present condition of the1 #gjj --1 ,potawatomi prophet among the1 #gje --1 southern migration of the1 #fib --1 use of prayer stick by the1 #fig ,kickapoo ,prophet1 see ,knakk4 ,kicking ,bear1 a ghost-dance leader1 #hdg --1 portrait of1 #hec --1 delegate to ,wovoka1 #hbj1 #hid --1 visit of1 to the ,arapaho1 #gih1 #hbj --1 ghost dance led by1 #hed --1 ghost-dance mission of1 #hag --1 operations of1 in ,sioux outbreak1 #hha --1 ,cheyenne scouts attacked by1 #hfg --1 ,pine ,ridge agency attacked by1 #hgc --1 flight of1 to ,bad lands1 #hej1 #heb --1 continued retreat of1 #hfg --1 surrender of1 demanded1 #hhg --1 surrender of1 #hfh ,kigaltwalla1 a ,kwikwlt synonym1 #gda ,kimooenim1 location of the1 #gde ,kiep1 a ,kiowa division1 #ajgi ,king ,george men1 application of name1 #gba ,kiowa1 absence of clans among1 #ief --1 account of the1 #ajgh -- and ,sioux early warfare1 #ajei --1 cedar used in ghost dance of1 #hji --1 confederation of ,comanche with1 #ajdd --1 ghost dance among the1 #ghf1 #hjb1 #hie1 #hih1 #ijb1 #ijf1 #ijh --1 present condition of dance among1 #iad1 #ibg --1 glossary of the1 #ajhh --1 migration of the1 #ajdd -- name of ghost dance1 #gia -- name of the ,arapaho1 #iec1 #ied -- name of ,arapaho divisions1 #iee -- name of the ,caddo1 #ajib -- name of the ,cheyenne1 #ajbc -- name of the ,comanche1 #ajdc -- name of the ,kiowa ,apache1 #ajha -- name of the ,sioux1 #ajeg -- name of the whites1 #igh -- name of the ,wichita1 #ajie --1 sacred regard of1 for cedar1 #igi --1 synonymy of the1 #ajgh --1 tribal sign of the1 #ajgh --1 warrior organization of the1 #ihi ,kiowa ,apache1 account of the1 #ajha -- name of the ,arapaho1 #iec -- name of the ,cheyenne1 #ajbc -- name of the ,comanche1 #ajdc ,krinhs1 ,kichai name of ,kiowa ,apache1 #ajha ,kitiktish1 native name of the ,wichita1 #ajie ,kitssh1 native name of the ,kichai1 #ajie ,kitunaha1 a synonym of ,kutenai1 #gca ,kitunaqa1 see ,kutenai4 kaswi1 sketch of the1 #gci kaswi-lma1 a kaswi synonym1 #gci ,klamath1 present habitat of the1 #hje ,klamath reserve1 indians on1 #hje ,klikatat1 a ,klktt synonym1 #gch --1 absence of ,smohalla religion among1 #gbg ,klinquit1 mention of the1 #gch ,klktt1 sketch of the1 #gch ,koasati mixed with the ,caddo1 #ajic ,kodalp-,kiago1 ,kiowa name of the ,sioux1 #ajeg ,kogui1 a ,kiowa division1 #ajgi ,koho1 a ,caddo gens1 #ajic ,koit-tsow1 name applied to ,wovoka1 #gfe ,komseka-,kiahyup1 ,kiowa name of the ,arapaho1 #ied ,kotlyui1 a ,kiowa division1 #ajgi ,kootenai1 a synonym of ,kutenai1 #gca ,korn1 ,gustav1 killed at ,wounded ,knee1 #hgb ,kotaiaqan1 a supporter of ,smohalla1 #gba --1 ,smohalla ceremony conducted by1 #gbg ,kotsai1 a ,comanche band1 #ajde ,kotso-tka1 a ,comanche band1 #ajde ,kotso-tkra1 name applied to the ,bannock1 #ajea ,koutaine1 a synonym of ,kutenai1 #gca ,ko-wee-jow1 name applied to ,wovoka1 #gfg ,kowwassayee1 a ,kkaswi synonym1 #gch1 #gci ,ktts1 a ,piskwaus band1 #gcf ,ktts-lma1 a ,ktts synonym1 #gcf ,kuato1 a ,kiowa division1 #ajgi1 #ajhj ,kullas-,palus1 a synonym of ,pend d',oreille1 #gca ,kushplu1 a synonym of ,pend d',oreille1 #gca ,kutenai1 account of the1 #gca --1 present habitat of the1 #hje ,kutneha1 a synonym of ,kutenai1 #gca ,ktsanot1 a former ,yakima chief1 #gcg ,kuwapi1 account of messiah by1 #gii ,kvit-,tsow1 name applied to ,wovoka1 #gfe ,kwahdi1 a ,comanche band1 #ajde ,kwana1 see ,parker1 ,quanah4 ,kwikwlt1 sketch of the1 #gda ,kwohitsauq1 name applied to ,wovoka1 #gfe1 #gga ,kw'da1 a ,kiowa synonym1 #ajgh ,laaptin1 a ,sahaptin synonym1 #gdd ,lacombe1 ,a41 on etymology of pemmican1 #ajfg ,lahannas1 probable identification of1 #gcb ,litanes1 a synonym of ,comanche1 #ajdc ,lake indians1 account of the1 #gcb ,lakota1 a synonym of ,sioux1 #ajeg ,lakota-,kokipa-,koshkala1 ,sioux name of ,royer1 #hdh ,lance1 flight of1 to ,bad lands1 #hhd ,lance1 use of1 by ,arapaho warriors1 #ihh1 #ihi --1 use of1 by ,kiowa warriors1 #iij ,land treaty with ,cheyenne and ,arapaho1 #hii --1 see ,treaty4 ,land severalty bill1 effect of1 on northwestern tribes1 #geg ,language1 ,arapaho1 characteristics of1 #ajab --1 ,cheyenne1 characteristics of1 #ajbg --1 ,comanche1 characteristics of1 #ajdf --1 ,kiowa1 characteristics of1 #ajhj-ajha --1 ,paiute1 characteristics of1 #ajej --1 ,sioux1 characteristics of1 #ajfj --1 ,sioux1 dialects of the1 #ajeh --1 see ,glossary4 ,la ,playe1 a synonym of ,comanche1 #ajdc ,lapwai1 mission established at1 #gde ,lartielo1 a ,spokan synonym1 #gcb ,la ,salle1 ,kiowa ,apache mentioned by1 #ajha ,laulewasikaw1 revelation of1 #fgb ,lea1 ,agent1 ,rosebud census by1 #hcj ,lee1 ,ann1 founder of the ,shakers1 #ida ,lee1 ,capt4 ,j4 ,m41 acknowledgments to1 #fee --1 account of ,tvibo by1 #gja --1 appointed indian agent1 #hhg --1 on ,paiute ghost dance1 #ghd --1 on ,sioux story of sacred pipe1 #ajfb --1 on ,wovoka's father1 #gfe --1 respect of indians for1 #hhh ,left-hand1 an ,arapaho chief1 #ggi1 #ieg --1 ghost song composed by1 #ifa --1 land treaty signed by1 #hii ,left-hand1 ,grant1 acknowledgments to1 #fee --1 crow dance organized by1 #ija --1 delegate to ,wovoka1 #ijj --1 in the ghost dance1 #ajch1 #ajci --1 song composed by wife of1 #ajcb1 #ajce1 #ajcf1 #ajch ,lepage1 name applied to ,john ,day river1 #gdc ,letter from piata to the ,kiowa1 #iaa -- from ,wovoka1 #ggf1 #ghj1 #gha ,lewis and ,clark among ,columbia river tribes1 #gdb --1 mention of ,wheelpoo by1 #gcb -- on ,arapaho habitat1 #ief -- on ,cheyenne early habitat1 #ajbd -- on the ,coospellar1 #gcb -- on the ,kiowa ,apache1 #ajha -- on the ,kutenai1 #gca -- on the ,sahaptin1 #gde --1 the ,sokulk met by1 #gce ,l',iatan1 a synonym of ,comanche1 #ajdc ,liaywas1 mention of the1 #gch ,light from coal-oil1 ,shaker idea concerning1 #gdi ,lightning1 indian notion concerning1 #ifh -- in ,paiute ghost song1 #ajed ,linkinse1 an ,isle de ,pierre synonym1 #gcd ,little1 a ,sioux prisoner1 #hdh ,little ,bow1 acknowledgments to1 #fee ,little ,chief1 ,cheyenne delegate to ,wovoka1 #hie ,little-no-heart1 delegate to ,washington1 #hia ,little ,raven1 an ,arapaho chief1 #ieg --1 delegate to ,wovoka1 #ijj --1 song composed by1 #iih ,little ,woman1 songs composed by1 #ajcb1 #ajce1 #ajcf1 #ajch ,little ,wound1 conduct of1 in ,sioux outbreak1 #hhd --1 ghost-dance council held by1 #hbj -- ignored in ,sioux difficulty1 #hcb --1 ,kicking ,bear's surrender effected by1 #hfh --1 operations of1 in ,sioux outbreak1 #hha ,lodge1 ,smohalla ceremonial1 #gbf --1 see ,house1 ,wikiup1 ,sweat-lodge4 ,logan1 ,james1 killed at ,wounded ,knee1 #hgb ,lohm1 habitat of the1 #gdb --1 sketch of the1 #gdc ,lone ,wolf1 a ,kiowa chief1 #ajgi ,long1 --1 on ,cheyenne name of ,sioux1 #ajeg ,looking-glass1 a ,nez ,perc chief1 #gad ,looking-up1 an ,arapaho division1 #ieg ,lost ,bird1 see ,zitkala-noni4 ,lower ,brul agency1 control of indians at1 #hdi ,mackinaw1 meaning of1 #igf ,mac,murray1 ,maj4 ,j4 ,w41 acknowledgments to1 #fee --1 on ,columbia indian cosmology1 #gbb --1 on eclipses predicted by ,smohalla1 #gbj --1 on indian troubles in the northwest1 #gaf --1 on ,smohalla1 #gag1 #gah --1 on ,smohalla religion1 #gai1 #gbe ,magpie held sacred in ghost dance1 #hbc1 #ihb ,magpie feathers1 ceremonial use of1 #iii -- presented by ,wovoka1 #ija -- prized by ,paiute1 #gge ,mallery1 ,garrick1 on ,sioux pipe legend1 #ajfc ,mammals1 indian tradition concerning1 #gbb ,mandan1 ghost dance among the1 #hag ,mann1 ,lieut4 ,james ,d41 killed at ,wounded ,knee1 #hgb1 #hge ,mann1 ,m4 ,g41 ,puget ,sound missionary1 #gfj ,mnposotiguan1 ,kiowa name of ghost dance1 #gia ,maqpe-,luta1 native name of ,red ,cloud1 #ajeh ,maqpito1 ,sioux name of the ,arapaho1 #ied ,maranshobishgo1 ,cheyenne name of the ,sioux1 #ajeg ,margry1 ,pierre1 use of term ,litanes by1 #ajdc ,marguerite1 survivor of ,wounded ,knee1 #hgh1 #hgi ,maricopa1 absence of ghost dance among1 #hje ,martin1 ,j4 ,t41 cited on ,shaker ceremony1 #gdh ,martin1 ,t4 ,p41 acknowledgments to1 #fee ,martinez1 ,andres1 acknowledgments to1 #fee ,masep1 a ,caddo synonym1 #ajib ,mason valley1 description of1 #gfe1 #gfi ,matsshkota1 a ,cheyenne division1 #ajbf ,matthews1 ,washington1 acknowledgments to1 #fee --1 on etymology of ,naka-doklni1 #gje --1 on ghost dance among the ,navaho1 #hji --1 on ,hidatsa name of the ,sioux1 #ajeg --1 on ,navaho hypnotism1 #haa --1 on present condition of the ,navaho1 #hji --1 on significance of ,navaho songs1 #ajji ,mc,clintock1 ,w4 ,f41 killed at ,wounded ,knee1 #hgb ,mc,cue1 ,j4 ,m41 killed at ,wounded ,knee1 #hgb ,mc,cullough1 ,john1 a ,delaware captive1 #ffh ,mc,gillycuddy1 ,v4 ,t41 management of indians by1 #hde1 #heb --1 on causes of ,sioux outbreak1 #hca1 #hdj --1 on ,sioux outbreak1 #hhh --1 relieved as indian agent1 #hbh ,mc,kenney and ,hall on ,tecumtha among the ,creek1 #fhg ,mc,lain1 ,miss ,l41 acknowledgments to1 #fee ,mc,laughlin1 ,james1 advises against immediate arrest of ,sitting ,bull1 #heb1 #hed --1 advises removal of ,sitting ,bull1 #hdh --1 effort of1 to arrest ,sitting ,bull's band1 #hfj --1 effort of1 to arrest ,kicking ,bear1 #hdg --1 indian police praised by1 #hei --1 interview of1 with ,sitting ,bull1 #hdi --1 on ,sioux ghost dance1 #ghg --1 on the ,sioux outbreak1 #hdc --1 ,sitting ,bull's arrest arranged by1 #hee --1 ,sitting ,bull's removal advised by1 #hed ,mde-waka-towa1 a ,sioux division1 #ajeh ,meacham1 ,a4 ,d41 on ,smohalla religion1 #gaa --1 on character of ,columbia river tribal lands1 #gji ,meatwho1 a ,mitani synonym1 #gcd ,medal of ,greenville treaty1 #fga --1 presented to piata1 #iad ,medewacanton1 a ,sioux division1 #ajeh ,medicine1 practice of1 by ,shakers1 #gfa --1 rites of1 before battle1 #fhi --1 see ,disease4 ,medicine-arrow ceremony1 #ajbf ,medicine bags1 destruction of1 during ,shawano craze1 #fgi --1 use of1 condemned by ,knakk1 #fid ,medicine ,lodge1 treaty of1 in #ahfg1 #ieg ,medicine-men defined1 #ihj --1 position of1 in ghost dance1 #iaf ,meil1 ,j4 ,w41 killed at ,wounded ,knee1 #hgb ,mlilma1 a ,tenino synonym1 #gdb ,menard1 ,l41 acknowledgments to1 #fee ,merriam1 ,colonel1 operation of1 against ,big ,foot1 #hfe --1 troops under1 in ,sioux outbreak1 #hej ,merrick1 ,j4 ,l41 cited on ,mohammedanism1 #icb ,mescalero1 absence of ghost dance among1 #hje ,mescal rite introduced among the ,caddo1 #ijd ,meshon1 a ,mitaui synonym1 #gcd ,messenger1 another name of ,biki1 #iji ,messiah1 idea of1 among various peoples1 #feh -- craze1 responsibility of1 for ,sioux outbreak1 #hbh1 #hca --1 see ,wovoka4 ,metal1 tabu of1 in ghost dance1 #gih ,meteowwee1 a ,mitaui synonym1 #gcd ,methodists1 account of1 #ici ,methow1 a ,mitaui synonym1 #gcd ,mezo1 ,wm4 ,s41 killed at ,wounded ,knee1 #hgb ,miami1 opposition of1 to ,tecumtha1 #fhd ,miayma1 a ,cheyenne division1 #ajbf ,michigan ,historical ,society1 ,pontiac manuscript deposited with1 #ffc ,micksucksealton1 a ,kutenai band1 #gca ,miles1 ,gen4 ,n4 ,a41 on aspect of ,wounded ,knee affairs1 #hgd --1 in ,nez ,perc war1 #gad --1 on causes of ghost dance1 #haf --1 on causes of ,sioux outbreak1 #hbf1 #hcc1 #hdc --1 on dispatch of troops in ,sioux outbreak1 #heb --1 on mortality at ,wounded ,knee1 #hgj1 #hga --1 operations of1 in ,sioux outbreak1 #hej1 #hhb1 #hhg1 #hhh1 #hij --1 opinion of1 on ,sioux excitement1 #hdi --1 on ,sitting ,bull1 #hfa --1 on reduction of ,sioux rations1 #hbg ,milky way1 indian conception of1 #ajec ,miller1 ,henry1 killed at ,wounded ,knee1 #hga1 #hha ,miller1 ,william1 an ,adventist1 #idd ,minikazu1 a ,teton division1 #ajei ,minitari1 ghost dance among the1 #hag --1 see ,hidatsa4 ,missionaries at ,wounded ,knee1 #hgd1 #hge1 #hgh ,mission fight1 description of the1 #hge ,mission indians1 ghost dance among the1 #hjd ,missions among the ,caddo1 #ajid ,missouri indians1 ghost dance among1 #ijb ,mstvint1 a ,cheyenne division1 #ajbf ,mitaui1 sketch of the1 #gcd ,mithaw1 see ,mitaui4 ,mithouies1 a ,mitani synonym1 #gcd ,mnemonic symbols invented by ,smohalla1 #gbj ,modoc1 ,pit river tribes raided by1 #ajeb --1 present habitat of the1 #hje ,mohammed and ,smohalla compared1 #gai ,mohammedanism and ghost-dance doctrine compared1 #icj ,mohave1 attendance of1 at ghost dance1 #hje --1 knowledge of ghost dance by the1 #had --1 ghost-dance doctrine among the1 #ghe ,moki1 account of1 #ajch --1 song composed by1 #ajcb1 #ajce1 #ajcf1 #ajch ,moki1 see ,hopi4 ,montcalm1 consideration of1 for ,pontiac1 #ffi ,moon1 ,arapaho myth1 concerning the1 #ajjf --1 symbolism of the1 #ije ,moon ,head1 a ,caddo ghost-dance leader1 #ijc1 #ijd --1 account of1 #ijd ,morgan1 ,t4 ,j41 acknowledgments to1 #fee --1 on cause of ,sioux outbreak1 #hbe1 #hbj --1 on flight of ,sioux to ,bad lands1 #hea --1 on mortality at ,wounded ,knee1 #hga --1 on reduction of ,sioux rations1 #hbg --1 on ,wounded ,knee massacre1 #hgj --1 tour of inspection by1 #ijj ,mormons1 conversion of indians by1 #gij --1 and the ghost dance1 #gib --1 belief of1 regarding the indians1 #gjc --1 endowment robe of the1 #gij --1 ,smohalla among the1 #gai --1 treatment of indians by1 #hah ,mortuary custom of the ,cheyenne1 #ajbg -- dance of northwestern indians1 #gbh -- sacrifice by prairie tribes1 #ghb -- use of sacred paint1 #hgi ,moses1 chief of the ,isle de ,pierre1 #gcd --1 a ,nez ,perc priest1 #gac --1 encounter of1 with ,smohalla1 #gah --1 ,smohalla's belief concerning1 #gba ,motsai1 a ,comanche band1 #ajde ,mound1 use of1 with sweat-lodge1 #hbb1 #iha ,mount ,grant1 ,paiute name of1 #ajej ,murphy1 ,jos41 killed at ,wounded ,knee1 #hgb ,musical instruments1 lack of1 in ghost dance1 #iba ,mtsintniuw1 ,cheyenne name of ,kiowa ,apache1 #ajha ,myth1 regeneration1 of the ,hopi1 #haa --1 see ,cosmology4 ,nbai-dcho1 a ,caddo division1 #ajib ,nabedache1 a ,caddo division1 #ajib ,nacogdoches1 a ,caddo division1 #ajib ,ndko1 a ,caddo division1 #ajib --1 early mention of the1 #ajid --1 see ,anadarko4 ,nadiisha-dena1 native name of ,kiowa ,apache1 #ajha ,nadouessi1 a synonym of ,sioux1 #ajej ,nadowesi1 a synonym of ,sioux1 #ajeg ,nadowesiu1 a synonym of ,sioux1 #ajeg ,na-isha1 native name of ,kiowa ,apache1 #ajha ,nakai-doklini1 account of1 #gjd ,nkanawan1 a ,caddo division1 #ajib ,nakash1 ghost song composed by1 #ihe --1 visit of1 to ,wovoka1 #hjc1 #hjg1 #hag1 #hid ,nakasinna1 name of northern ,arapaho1 #ied ,nakay-doklunni1 see ,nakai-doklni4 ,nkohodotsi1 a ,caddo division1 #ajib ,nakota1 a synonym of ,sioux1 #ajeg ,nalani1 ,navaho name of the ,comanche1 #ajdc ,nmi ,pip1 a ,columbia indian god1 #gcj ,nandacao1 identified with ,nadako1 #ajid ,nnigkwa1 ,paiute name of ghost dance1 #gia ,nnisana ka-au-shan1 ,caddo name of ghost dance1 #gia ,nanita1 ,kichai name of the ,comanche1 #ajdc ,nanonks-karenki1 ,kichai name of the ,cheyenne1 #ajbc ,narcelle1 ,narcisse1 in ,sioux outbreak1 #hfb ,nshitosh1 a ,caddo division1 #ajib ,nashoni1 a ,caddo synonym1 #ajib ,nashont1 a ,caddo synonym1 #ajib ,nashtowi1 ,wichita delegate to ,wovoka1 #ijc ,nassonite1 a ,caddo synonym1 #ajib ,nata1 ,wichita name of the ,comanche1 #ajdc ,natchez1 a ,paiute chief1 #ajdh ,natchitoches1 a ,caddo division1 #ajib ,natenehina1 ,arapaho name of the ,sioux1 #ajeg ,natni1 ,arapaho name of the ,sioux1 #ajeg ,natnihina1 ,arapaho name of the ,sioux1 #ajeg ,natural phenomena1 indian idea concerning1 #gba --1 sacred regard for1 #iai --1 symbolism of1 #ije ,navaho1 absence of ghost dance among1 #haj1 #ibf -- and ,arapaho warfare1 #ied --1 ghost-dance doctrine among1 #ghe --1 hypnotism in ceremony of1 #haa -- name of the ,comanche1 #ajdc -- name of the ,paiute1 #ajdh --1 pollen used in ceremonies of1 #gje --1 significance of songs of1 #ajji --1 statistics concerning the1 #hji ,nawat1 native name of ,left-hand1 #ieg ,nawathinha1 name of southern ,arapaho1 #iee ,nawunna1 name of southern ,arapaho1 #iee ,nebraska troops in ,sioux outbreak1 #hgf ,necklaces of human fingers1 #ajbd ,nespelim and ,sanpoil affinity1 #gcc -- and ,spokan affinity1 #gcc --1 sketch of the1 #gcc ,nettles1 ,r4 ,h41 killed at ,wounded ,knee1 #hgb ,nevada1 geographic character of1 #gfe ,newell1 ,c4 ,h41 killed at ,wounded ,knee1 #hgb ,nez ,perc1 a ,caddo synonym1 #ajib --1 a ,sahaptin synonym1 #gdd --1 affinity of the ,plus with1 #gce --1 affinity of ,wanapm with1 #gce -- and ,cayuse intermarriage1 #gdd --1 cause of war with1 #gab --1 habitat and population1 #hje --1 visit of1 to ,wovoka1 #hje --1 see ,sahaptin4 ,niahano1 song composed by1 #ajii ,niaketsiktk1 ,kichai name of the ,sioux1 #ajeg ,nirhars-krikiws-hski1 ,wichita name of the ,arapaho1 #ied ,niathu1 ,arapaho name for the whites1 #ifb1 #igh ,nchinna1 a ,kiowa synonym1 #ajgh ,niculuita1 a ,tlaqluit synonym1 #gdj ,niererikwats-kniki1 ,wichita name of the ,cheyenne1 #ajbc ,nirs-hris-kriki1 a ,caddo synonym1 #ajib ,nshknt1 see ,moon ,head4 ,nisqually in treaty of #ahed1 #gea -- membership in ,shaker church1 #gei --1 ,shaker religion among the1 #gdg ,nockay ,delklinne1 see ,nakai-doklni4 ,no ,flesh1 flight of1 to ,bad lands1 #hhd ,nokoni1 a ,comanche band1 #ajdd ,norcok1 acknowledgments to1 #fee ,nose-piercing by the ,caddo1 #ajib ,no ,water's camp1 game-wheel at1 #ajge --1 ghost dance at1 #hbc1 #hdf1 #iae ,npochle1 a ,sanpoil synonym1 #gcc ,nuhinna1 an ,arapaho warrior order1 #ihg ,nma1 a synonym of ,comanche1 #ajdc --1 a synonym of ,paiute1 #ajdh ,number1 sacred1 in ghost dance1 #ghb1 #iai1 #ajjj --1 sacred1 in ,shaker religion1 #gea ,nmina1 a ,paiute god1 #ajea ,nnahaw1 an ,arapaho warrior order1 #ihi ,nyutaa1 song composed by1 #ajig ,oakinacken1 an ,okanagan division1 #gcd --1 a synonym of ,okanagan1 #gcd ,oceti ,sakowin1 a synonym of ,sioux1 #ajeg ,ochechotes1 a synonym of ,uchichol1 #gch1 #gdj ,offering of sacred objects1 #iaf -- to the eagle1 #aajj ,offley1 ,colonel1 troops under1 in ,sioux outbreak1 #hej ,ogalala1 a ,teton division1 #ajeh -- in ,sioux outbreak1 #hhb1 #hhe -- knowledge of the messiah1 #hai ,ohenopa1 a ,teton division1 #ajei ivimna1 a ,cheyenne division1 #ajbe ,ojibwa1 absence of ghost dance among1 #haf --1 early warfare by the1 #ajei --1 effect of ,shawano religion on the1 #fhj -- names of the ,arapaho1 #iec -- name of the ,gros ,ventres1 #iee --1 ,potawatomi prophet among the1 #gjf --1 ,tenskwatawa among the1 #fgg ,okanagan1 sketch of the1 #gcd ,okinakane1 an ,okanagan synonym1 #gcd ,okiwahkine1 an ,okanagan synonym1 #gcd ,omaha1 absence of ghost dance among1 #haf --1 ,caddo name of the1 #ajic --1 study of the1 #fed --1 visit to the1 #gfg ,omaha dance1 crow dance a modification of1 #ija ,one ,feather in the ,few-,tails affair1 #hhi1 #hij ,ootlashoot1 a ,kutenai band1 #gca ,orientation of ,arapaho tipi1 #ief -- of camping circle1 #ajbf --1 see ,cardinal points4 ,osage1 ghost dance among the1 #ijb -- name of the ,comanche1 #ajdc -- name of the ,sioux1 #ajeg ,ots-itniuw'1 a ,caddo synonym1 #ajib ,otermin1 ,antonio1 flight of1 to ,el ,paso1 #ffj ,oto1 ghost dance among the1 #ijb -- name of the ,comanche1 #ajdc -- name of the ,sioux1 #ajeg --1 condition of ghost dance among1 #ibg ,otugn1 a ,cheyenne division1 #ajbf ,oualla-,oualla1 a ,wallawalla synonym1 #gdd ,ouichram1 a ,tlaqluit synonym1 #gdj ,owen1 ,col41 at ,battle of ,prophet's town1 #fhh ,padouca1 application of the name1 #ajdc1 #ajdd ,pgnvo1 ,shoshoni and ,comanche name of the ,cheyenne1 #ajbc ,pgats1 a ,comanche band1 #ajde ,pa-guadal1 native name of ,red ,buffalo1 #ajhc ,pahana1 ,hopi name of the whites1 #igh ,pah ,utes1 a synonym of ,paiute1 #ajdh ,pahvant confounded with the ,paiute1 #ajdh ,pa-igya1 a ,kiowa prophet1 #ajhc --1 reputed powers of1 #ijf1 #ijg ,paint1 how regarded by ,cheyenne and ,arapaho1 #ggi --1 mortuary use of1 #hgi -- obtained from ,wovoka1 #gge1 #ggh -- on ghost shirts1 #gij -- presented by ,wovoka1 #gig1 #ijj1 #ija -- used by the ,arapaho1 #iga -- used by the ,cheyenne1 #ajbi -- used in ghost dance1 #gih1 #had1 #hba1 #hbc1 #iai1 #ibb1 #iig1 #ajjh ,paiute1 ,cohonino knowledge of ghost dance from1 #hab --1 gambling song of the1 #ajji --1 ghost dance among the1 #fed1 #ghd1 #hjb1 #hjf1 #ibf1 #ibg --1 ghost dance introduced among ,walapai by1 #had --1 glossary of the1 #ajef -- method of conversation1 #ggj -- mode of living1 #ggj -- name of ghost dance1 #gia -- name for the whites1 #igh --1 ,navaho taught about messiah by1 #haa -- notion concerning eclipse1 #ggc -- on ,klamath reserve1 #hje -- on ,warmspring reserve1 #hje --1 population of the1 #ajej --1 ,porcupine among the1 #gid --1 reception of1 into ,mormon church1 #gij --1 sketch of the1 #ajdh --1 songs of the1 #ajeb --1 synonymy of the1 #ajdh --1 ,tvibo among the1 #gja --1 see ,wovoka4 ,pai-yuchim1 ,hopi name of the ,paiute1 #ajdh ,pai-yuts1 ,navaho name of the ,paiute1 #ajdh ,pakamalli1 a ,pit river band1 #ajeb ,pakiut1 ,smohalla services at1 #gbg ,pakiut-lma1 a ,ykma synonym1 #gcg ,palmer1 ,agent1 report of1 on ,sioux excitement1 #hdh ,palouse1 a ,plus synonym1 #gce1 #gcg ,pal1 ,washo name of the ,paiute1 #ajdh ,plus and ,wanapm affinity1 #gce --1 incorporation of ,chmnpm with1 #gci --1 sketch of the1 #gce ,pambizimina1 ,shoshoni name of the ,sioux1 #ajeg ,pani ,piqus1 ,french name of the ,wichita1 #ajie ,pansy ,society and the ,sioux outbreak1 #hic ,papago1 absence of ghost dance among1 #hje ,papitsinima1 ,comanche name of ,sioux1 #ajeg ,papshpn-lma1 a synonym of ,pend d',oreille1 #gca ,parker1 ,quanah1 a ,comanche chief1 #ajdf --1 opposition of1 to ghost dance1 #ijb ,parker1 ,mrs ,z4 ,a41 on the ,sioux ghost dance1 #iaf ,parkman1 ,francis1 cited on ,pontiac1 #ffe1 #ffi --1 ,pontiac manuscript referred to by1 #ffc ,parr1 ,harriet1 cited on ,joan of ,arc1 #ice ,parton1 ,eliza1 acknowledgments to1 #fee ,parton1 ,george1 acknowledgments to1 #fee ,patadal1 influence of1 in ghost dance1 #iad --1 see ,poor ,buffalo4 ,pathsk1 account of1 #gjj ,patrick1 --1 quoted on ,potawatomi prophets' dance1 #gjf ,patterson and ,brown's mission1 #idf ,paviotso1 application of term1 #ajdh ,pawnee and ,arapaho warfare1 #ied --1 ghost dance among the1 #ijb1 #ibg --1 influence of ghost dance over the1 #ibf -- name of the ,arapaho1 #ied -- name of the ,kiowa ,apache1 #ajha -- name of the ,sioux1 #ajeg ,peace pipe of the ,sioux1 #ajfb ,pelloatpallah1 a ,plus synonym1 #gce1 #gde ,peloose1 a ,plus synonym1 #gce ,pemmican1 derivation of1 #ajfg --1 ghost song reference to1 #iia --1 preparation of1 #ajfg ,pennde1 a ,comanche band1 #ajde ,pentka1 a ,comanche band1 #ajde --1 ghost dance among the1 #ija --1 migration of the1 #ajdd ,pend d',oreille1 account of the1 #gca --1 land treaty with the1 #gca --1 present habitat of the1 #hje ,penney1 ,capt4 ,c4 ,g41 appointed indian agent1 #hhg ,perfume1 grass used as1 #hbc ,personal names1 ,shawano1 note on1 #fhc ,peruvian belief in a messiah1 #ffj ,phister1 ,n4 ,p41 on ghost-dance doctrine1 #ghd --1 on ,wovoka's father1 #ghe ,photographs of the ghost dance1 #fed ,pictography of ,kiowa calendar1 #ijf1 #ijg1 #iji1 #iaj -- of the ghost dance1 #ajfj -- on gaming wheel1 #iid -- on ghost-dance costume1 #ihb -- on ghost shirts1 #gij1 #iaf --1 thunderbird in1 #ifi ,pierce1 ,f4 ,e41 appointed indian agent1 #hhg ,pima1 absence of ghost dance among1 #hje ,pine ,bird1 flight of1 to ,bad lands1 #hhd ,pine ,ridge agency1 arrival of troops at1 #hej --1 attacked by ,bruls1 #hgc1 #hge -- changes in boundaries of1 #hcj --1 delegates from1 to ,wovoka1 #hbj --1 delegation from1 to ,washington1 #hia --1 destruction of property at1 #hib --1 dissatisfaction of indians at1 #hdd --1 flight of indians of1 to ,bad lands1 #hej --1 ghost dance at1 #hdf --1 ghost-dance council held at1 #hbf --1 ghost-dance excitement at1 #hdh --1 indians of1 meet commissioners1 #hda --1 missions on1 abandoned1 #hgd --1 reduction of rations at1 #hcb1 #hde --1 report of ,sioux delegates at1 #hbj --1 restlessness of indians at1 #hde --1 return of ,sioux hostiles to1 #hfa --1 visit of piata to1 #iaa ,pinon nuts1 how regarded by ,cheyenne and ,arapaho1 #ggi ,pntg1 a ,cheyenne division1 #ajbf ,pipe ceremony in ghost dance1 #iae --1 in ,caddo mythology1 #ajic --1 peace1 broken by ,sitting ,bull1 #hed --1 peace1 of the ,cherokee1 #ajfc --1 sacred1 in charge of northern ,arapaho1 #iee --1 sacred1 of the ,arapaho1 #ief1 #ajfc --1 sacred1 of the ,sioux1 #hbc1 #ajfb --1 sacred1 referred to in ghost song1 #ajgb --1 sacred regard for1 #iei1 #ifj1 #ifa --1 symbolism of1 in ghost dance1 #ghi --1 treaty1 illustrated1 #fhh --1 use of1 in ghost dance1 #ajfd ,pishquitpah1 sketch of the1 #gci ,piskwaus and ,isle de ,pierre affinity1 #gce --1 sketch of the1 #gcf ,pisquouse1 a ,pskwaus synonym1 #gcg-gch ,pisscow1 an ,okanagan division1 #gcd ,pit ,river indians1 account of the1 #ajeb --1 ghost dance among1 #ghe1 #hjd ,piute1 a synonym of ,paiute1 #ajdh ,pleasant men1 an ,arapaho division1 #ieg ,plenty ,horses1 ,lieut4 ,casey killed by1 #hhh ,plumb1 ,agent1 account of ghost dance by1 #hjf ,p#8n1 a village on ,columbia river1 #gaf1 #gag --1 meaning of1 #gce --1 ,smohalla ceremonial at1 #gbg --1 see ,priest rapids4 ,pohoi1 a ,comanche band1 #ajde ,pointed ,hearts1 a ,cur d',alne synonym1 #gcc ,poland1 ,col41 troops under1 at ,rosebud1 #hej ,polyup1 a ,kiowa warrior order1 #ihi ,pole1 sacrifice1 in ,sioux ceremony1 #hbc --1 see ,tree4 ,police1 ,sioux1 arrest of ,sitting ,bull by1 #hef-heh --1 ,sioux1 bravery of1 #hfj --1 ,sioux1 moderation of1 #hfi ,pollen1 use of1 in ,apache ceremony1 #gje ,pollock1 ,oscar1 killed at ,wounded ,knee1 #hga1 #hgb ,poloi1 ,henry1 acknowledgments to1 #fee ,polonches1 a ,plus synonym1 #gce ,ponca1 ghost dance among the1 #haf1 #ijb ,ponderas1 see ,pend ,d',oreille4 ,pontiac1 character of1 #ffh -- manuscript1 reference to1 #ffc ,poor ,buffalo1 a ghost-dance leader1 #ijh --1 ,kiowa messiah delegation under1 #ijg --1 portrait of1 #ijh ,porcupine1 account of messiah by1 #gic --1 effect of messiah visit of1 #hah --1 ghost song composed by1 #ajbh --1 statement of1 concerning messiah1 #hai --1 visit of1 to ,wovoka1 #gjc1 #gha1 #hjc1 #hag1 #hid ,potawatomi1 absence of ghost dance among1 #haf --1 disciples of ,knakk1 #fif-fig --1 ghost dance among the1 #ijb --1 settlement at ,tippecanoe1 #fhd ,potawatomi prophet1 account of1 #gje ,potrero1 prophecy of indians of1 #hjd ,powder1 sacred1 on dance ground1 #iah --1 sacred1 use of1 in battle1 #gij --1 see ,pollen4 ,powell1 ,j4 ,w41 quoted on the ,paiute1 #ajhd ,powers1 ,john1 minister of ,shaker church1 #geh ,powers1 ,stephen1 on ,pit ,river indians1 #ajeb ,prather1 ,w4 ,h41 ,sioux campaign song by1 #hhb1 #hhc ,pratt1 ,orson1 on the messiah belief1 #gjc ,prayer1 ,lord's1 ,arapaho equivalent of1 #iff1 #igg ,prayer stick1 used by ,knakk1 #fig ,presbyterians1 attitude of1 toward ,shaker religion1 #gfj ,prescott1 ,w4 ,h41 on effect of civilization in ,peru1 #fei --1 on golden age of ,anahuac1 #feh ,preston1 ,lieut4 ,guy1 at battle of ,wounded ,knee1 #hgc ,pretty ,back on the ,sioux outbreak1 #hci ,priest ,rapids1 ,smohalla performances at1 #gbe --1 see ,p#8n4 ,primeau1 ,louis1 guide in attack of ,sitting ,bull1 #hef --1 interpreter for ,sioux delegation1 #hia ,principal dogs1 a ,kiowa warrior order1 #ihi ,pritts1 ,j41 cited on ,delaware prophet1 #ffh ,prophets1 various1 compared1 #icj ,prophet's town1 battle of1 #fhh-fhi --1 see ,tippecanoe4 ,pshwanpm1 a tts synonym1 #gcf ,pueblos1 absence of ghost dance among1 #hje1 #ibf --1 revolt of1 in #afhj1 #fei --1 see ,hopi1 ,taos4 ,pumpkin seed in ,caddo mythology1 #ajic ,ptci1 information concerning ,cohonino from1 #hac ,puyallup in treaty of #ahed1 #gea ,pyramid lake1 battle of1 in #ahfj1 #gga ,qamlh1 a ,pskwaus chief1 #gcf ,qaml-lma1 a ,pskwaus band1 #gcf ,qapnsh-#8lma1 sketch of the1 #gci ,q'mashpl1 a ,cur d',alne synonym1 #icc ,quakers1 account of the1 #icf ,quanah1 former name of father of1 #ajdd --1 see ,parker1 ,quanah4 ,quapaw name of the ,comanche1 #ajdc ,quiarlpi1 a ,colville synonym1 #gcb ,quirt of the ,dog soldiers1 #ihg ,quoit-tsow1 another name for ,wovoka1 #gjb ,quoitze ,ow1 name applied to ,wovoka1 #gfe ,qwlh-hwai-pm1 a ,klktt synonym1 #gch ,rabbits in ,paiute myth1 #ajea --1 a ,kiowa warrior order1 #ihi ,rain invoked by the bull-roarer1 #ige -- songs of ,wovoka1 #ggb ,ranters1 account of the1 #icf ,rapid ,city1 appearance of troops at1 #hej ,rapid indians1 a synonym of ,gros ,ventres1 #iee ,rations1 ,sioux1 table of1 #hci --1 see ,sioux outbreak4 ,rattle of the ,dog soldiers1 #ihg -- used by ,arapaho warriors1 #ihh ,raven1 sacred regard for the1 #ihb ,real-dogs1 a ,kiowa warrior order1 #ihi ,red as a sacred color1 #ajcg ,red ,buffalo1 song composed by1 #ajhc ,red ,cloud1 adherent of messiah doctrine1 #hdh --1 an ,ogalala chief1 #hde1 #ajeh --1 confidence in1 by agent1 #hcb --1 declaration of for ghost-dance doctrine1 #hba --1 ghost dance council held by1 #hbj --1 operations of1 in ,sioux outbreak1 #hha --1 opposition of1 to land cession1 #hde --1 portrait of1 #hdf --1 responsibility of1 for ,sioux ,outbreak1 #heb --1 surrender of band of1 #hhb --1 thwarted by ,mc,gillycuddy1 #hde ,red ,cloud1 ,jack1 conduct of1 in ,sioux outbreak1 #hhd ,red ,feather1 name of ,paul ,boynton1 #iga ,red-lodges1 a ,cheyenne division1 #ajbf ,red ,tail in the ghost dance1 #ajhe ,red ,tomahawk1 a ,sioux policeman1 #hef --1 portrait of1 #hef --1 ,sitting ,bull shot by1 #heg ,red ,wolf1 delegate to ,wovoka1 #ijj ,regan1 ,michael1 killed at ,wounded ,knee1 #hgb ,regeneration1 idea of1 ridiculed by southern ,ute1 #hjf --1 indian belief in1 #hah -- in ghost-dance doctrine1 #ghe1 #gif -- of the earth1 #iei1 #ajcj1 #ajed1 #ajgc --1 power of1 attributed to ,wovoka1 #hba ,reid1 ,henry1 acknowledgments to1 #ffe ,reinecky1 ,f4 ,t41 killed at ,wounded ,knee1 #hgb ,remy1 ,j41 on the ,kentucky revival1 #idc ,resurrection1 see ,regeneration4 ,return-from-scout1 vision of wife of1 #iaf ,richard1 ,louis1 interpreter for ,sioux delegation1 #hia ,ridge people1 a ,cheyenne division1 #ajbe ,ritual of ,smohalla religion1 #gbe ,rivers1 reference to1 in ghost song1 #ajcb ,roberts1 ,j41 ,arapaho sacred pipe seen by1 #ifa ,robinson1 ,lieutenant1 scouts under1 in ,sioux outbreak1 #hej ,roosevelt1 ,theodore1 quoted on the ,sword-bearer affair1 #gjg ,rose1 wild1 use of seeds of1 #igh ,rosebud agency1 changes in land boundaries of1 #hcj --1 delegates from1 to ,washington11 #hia --1 delegates from1 to ,wovoka1 #hbj --1 flight of indians of1 to ,bad lands1 #hej --1 ghost dance at1 #hdg --1 number of ,sioux at1 #hde --1 outbreak of indians of1 predicted1 #hjj ,ross1 --1 on northwestern indian land troubles1 #gaj ,royer1 ,d4 ,f41 agent at ,pine ,ridge1 #hbh1 #hdh --1 alarm of1 #hdi --1 consultation of1 with ,general ,miles1 #hdh --1 on mortality at ,wounded ,knee1 #hga --1 removal of ,sioux indians recommended by1 #heb --1 statement to1 on ,sioux outbreak1 #hci ,ruger1 ,general1 on ,big ,foot's movements1 #hfe --1 on causes of ,sioux outbreak1 #hcd --1 on mortality at ,wounded ,knee1 #hgj --1 ordered to arrest ,sword-bearer1 #gjg ,sacrifice1 mortuary1 by prairie tribes1 #ghb -- pole of the ,sioux1 #hbb --1 scarification as a1 #hih --1 see ,offering4 ,sadlsomte-kiago1 ,kiowa name of ,kiowa ,apache1 #ajha ,sage1 acknowledgments to1 #fee --1 see ,nakash4 ,sagebrush1 use of1 in sweat-bath1 #hbb ,sage-hen held sacred in ghost dance1 #ihb -- in ,paiute myth1 #ajea -- symbol on ghost shirts1 #hbc ,saghalee ,tyee1 a ,colombia indian god1 #gai1 #gbb ,sahaptin1 sketch of the1 #gdd --1 see ,nez ,perc4 ,saint ,john1 dance of1 described1 #ice ,saint ,paul mission among the ,colville1 #gcb ,saint ,vitus dance1 origin of1 #ice ,skota1 ,kiowa name of the ,cheyenne1 #ajbc ,salishan tribes1 absence of ghost dance among1 #hje ,salmon dance of northwestern indians1 #gbh -- fishing among ,columbia indians1 #gag ,salton sea1 indian belief concerning1 #hjd ,samilkanuigh1 an ,okanagan division1 #gcd ,sanford1 ,colonel1 troops under1 in ,sioux outbreak1 #hej ,sanitika1 ,pawnee name of the ,arapaho1 #ied ,snko1 ,kiowa name of the ,comanche1 #ajdc ,sanpoil and ,nespelim affinity1 #gbd -- and ,spokan affinity1 #gcc --1 sketch of the1 #gcc ,sans ,arcs1 a ,teton division1 #ajei ,sans ,puelles1 a ,sanpoil synonym1 #gcc ,santee1 absence of ghost dance among1 #haf --1 divisions of the1 #ajeh ,spani1 ,shoshone name of ,gros ,ventres1 #iee ,saraminuka1 a ,winnebago leader1 #gjj ,srtka1 ,comanche and ,shoshoni name of ,arapaho1 #ied ,srtika1 ,wichita name of the ,arapaho1 #ied ,sarlilso1 a ,spokan synonym1 #gcb ,sarsi1 absence of ghost dance among1 #hag ,ssab-ithi1 an ,arapaho division1 #ieg ,sa-sis-e-tas1 a synonym of ,cheyenne1 #ajbc ,sauhto1 ,caddo name of the ,comanche1 #ajdc ,sauk1 ghost dance among the1 #ijb ,sauk and ,fox1 absence of ghost dance among1 #haf -- allied with ,tecumtha1 #fhe --1 influence of ,potawatomi prophets among1 #gjf ,sawpaw1 a ,sknp synonym1 #gdj ,scabby1 a ,cheyenne division1 #ajbe ,scabby ,bull1 name adopted by ,sitting ,bull1 #hif ,scaffold burial by the ,cheyenne1 #ajbg ,scalps in ,cherokee myth1 #hji ,scarification as a mortuary custom1 #ghb --1 sacrificial1 #hih ,schaff1 ,philip1 on dance of ,saint ,john1 #ice --1 on ,fifth-monarchy men1 #ich --1 on the ,flagellants1 #icf ,schartel1 ,t41 killed at ,wounded ,knee1 #hgb ,schofield1 ,gen4 ,j4 ,m41 telegram to1 on ,sioux trouble1 #hcf ,schoolcraft1 ,h4 ,r41 on ,pontiac1 #ffe --1 on ,pontiac manuscript1 #ffc --1 on ,tecumtha1 #fia --1 on ,winnebago prophecy1 #ffa ,schools1 eastern1 objection of ,sioux to1 #hcg --1 see ,carlisle1 ,civilization1 ,education4 ,schrooyelpi1 a ,colville synonym1 #gcb ,schwenkey1 ,p41 killed at ,wounded ,knee1 #hgb ,schwogelpi1 a ,colville synonym1 #gcb ,schwoyelpi1 a ,colville synonym1 #gcb ,scott1 ,capt4 ,h4 ,l41 acknowledgments to1 #fee --1 on ghost-dance doctrine1 #ghe --1 on ,moon ,head1 #ijd --1 on ,sitting ,bull1 #hie --1 on reputed power of ,sitting ,bull1 #hif1 #hig --1 ordered to investigate ghost dance1 #ijj ,scouts1 loyalty of1 at ,wounded ,knee1 #hha ,seapcat1 a ,sipkat synonym1 #gcg1 #gch ,shiwq1 native name of ,weasel ,bear1 #iei ,sicha1 the ,arapaho sacred pipe1 #ifj ,selwyn1 ,w4 ,t41 account of ,sioux visit to ,wovoka by1 #hbj --1 interview of1 with ,kuwapi1 #gih --1 inauguration of ,sioux ghost dance1 #hai --1 warning by1 of ,sioux outbreak1 #hba ,semt1 a ,kiowa division1 #ajgi --1 ,kiowa name of ,kiowa ,apache1 #ajha ,seminole allied with ,tecumtha1 #fhg ,senijextee1 see ,lake indians4 ,sts-lma1 habitat of the1 #gch ,setkopti1 ,paul1 acknowledgments to1 #fee ,sett'aiti1 tipi symbolism of1 #iaa ,sewatpalla1 a ,plus synonym1 #gce ,shaw1 a ,yakima chief1 #gbg ,shachidni1 a former ,caddo village1 #ajid ,shafter1 ,col41 on the ,few-,tails affair1 #hij --1 troops under1 in ,sioux outbreak1 #hej ,shagawaumikong1 location of1 #fgi ,shaha1 ,osage name of the ,sioux1 #ajeg ,shahaptian tribes1 absence of ghost dance among1 #hje ,shaiela1 ,sioux name of the ,cheyenne1 #ajbc ,shaiena1 ,sioux name of the ,cheyenne1 #ajbc ,shakers1 account of the1 #gdf1 #ida --1 character of the1 #gfj --1 growth of church of1 #gei --1 organization of church of1 #geh --1 tenets of religion of1 #gei --1 ,wickersham on religion of1 #gea ,shallattoos1 a ,wshntu synonym1 #gcf ,shangreau1 ,louis1 conduct of1 in ,sioux outbreak1 #hhd --1 interpreter for ,sioux delegation1 #hia ,shanwpappom1 a tts synonym1 #gcf ,shpupu-lma1 native name of ,yowaluch's followers1 #gfj ,sharp ,nose1 acknowledgments to1 #fee --1 ,cheyenne delegate to ,wovoka1 #ggf1 #ifj ,shave ,head at arrest of ,sitting ,bull1 #heg -- wounded in ,sitting ,bull fight1 #heg -- killed in ,sitting ,bull fight1 #heh ,shawano1 final defeat of the1 #fgb --1 personal names of the1 #fhc --1 tribal range of the1 #fhc ,shawano ,prophet1 see ,tenskwatawa4 ,shaw-wawa ,kootiacan1 see ,shaaw4 ,sheep1 ,charley1 acknowledgments to1 #fee --1 uncle of ,wovoka1 #gfg ,shell1 significance of the1 #ajja ,sheridan1 ,gen4 ,p4 ,h41 promises of1 to ,nez ,percs1 #gad ,shinavo1 ,comanche name of the ,cheyenne1 #ajbc ,shida1 ,wichita name of the ,cheyenne1 #ajbc ,shinny stick of the ,arapaho1 #ifd ,shipapu1 a pueblo indian magic lagoon1 #fei ,shirt1 see ,ghost shirt4 ,shshinowts-,itniuw'1 ,cheyenne name of the ,comanche1 #ajdc ,shiwanish1 a ,cayuse synonym1 #gdc ,shiwansh1 a ,sahaptin synonym1 #gdd ,shmqla1 see ,smohalla4 ,short ,bull1 arrest of band of1 #hgf --1 continued retreat of1 #hfg --1 delegate to ,wovoka1 #hbj --1 flight of1 to ,bad lands1 #hej1 #heb1 #hhd --1 ghost dance led by1 #ghh1 #hag1 #hdg1 #ajfd --1 indians urged to dance by1 #hdi --1 operations of1 in ,sioux outbreak1 #hha --1 ,pine ,ridge agency attacked by1 #hgc --1 portrait of1 #hea --1 surrender of1 demanded1 #hhg --1 surrender of1 #hfh --1 visit of1 to ,wovoka1 #gig1 #hai1 #hdc1 #hid ,shoshoni and ,arapaho warfare1 #ied --1 and ,comanche affinity1 #ajdc --1 ghost dance among1 #hje1 #hjf1 #hjg1 #hji1 #hag1 #hid --1 early knowledge of the messiah by1 #gig --1 influence of ghost dance over the1 #ibf --1 messiah delegates among the1 #hah1 #hid -- name for ghost dance1 #gia1 #ibj -- name of the ,arapaho1 #ied -- name of the ,cheyenne1 #ajbc -- name of the ,comanche1 #ajdc -- name of the ,gros ,ventres1 #iee -- name of the ,paiute1 #ajdh -- name of the ,sioux1 #ajeg -- name for the whites1 #gjc1 #igh --1 present habitat of the1 #hjf --1 reception of1 into ,mormon church1 #gij --1 study of the1 #fed --1 ,tviho among the1 #gja --1 visit of piata to1 #iaa --1 visit of1 to ,wovoka1 #hah1 #hid ,shyiks1 mention of the1 #gch ,sipkat1 a ,pskwaus band1 #gce ,sibley1 --1 quoted1 on the ,caddo1 #ajid ,sichagu1 a ,teton division1 #ajeh ,sickels1 ,miss ,e4 ,c41 acknowledgments to1 #fee --1 ,sword's account of ghost dance presented by1 #gig ,sides1 ,johnson1 visit of ,captain ,dick to1 #ghd --1 ,wovoka confounded with1 #gfe ,sign1 tribal1 of ,kiowa ,apache1 #ajha --1 of the ,arapaho1 #ied --1 of the ,caddo1 #ajib --1 of the ,cheyenne1 #ajbd --1 of the ,comanche1 #ajdc --1 of the ,kiowa1 #ajgh --1 of the ,sioux1 #ajeg ,signal1 war1 of the ,sioux1 #hfi ,sign language as medium of ghost-dance communication1 #hjh ,sihasapa1 a ,teton division1 #ajei ,simmons1 ,j4 ,w41 a delegate to the ,yakima1 #aaaa --1 elected elder of ,shaker church1 #geh ,sinapoils1 a ,sanpoil synonym1 #gcc ,sindi1 a ,kiowa hero god1 #ajfd1 #ajhj ,sindiyui1 a ,kiowa division1 #ajgi ,sineeguomenah1 an ,upper ,spokan synonym1 #gcb ,sinhumanish1 a ,spokan synonym1 #gcb ,sinipouals1 a ,sanpoil synonym1 #gcc ,sinkiuse1 an ,isle de ,pierre synonym1 #gcd ,sinkoman1 a ,spokan synonym1 #gcb ,sinpaivelish1 a ,sanpoil synonym1 #gcc ,sinpohellechach1 an ,okanagan division1 #gcd --1 a ,sanpoil synonym1 #gcc ,sinpoilschne1 a ,sanpoil synonym1 #gcc ,sinspeelish1 a ,nespelim synonym1 #gcc ,sinti1 a ,kiowa hero god1 #ajfd1 #ajhj ,sintootoo1 a ,middle ,spokan synonym1 #gcb ,sinwhoyelppetook1 an ,okanagan division1 #gcd ,sioux1 absence of ghost dance among certain bands of1 #haf --1 account of the1 #ajeg -- and ,cheyenne hostility1 #ajbd -- and ,kiowa early warfare1 #ajhj --1 delegation of1 to ,wovoka1 #hdc1 #hid --1 discontinuance of ghost dance among1 #ibg -- drawings of the ghost dance1 #ajfj --1 failure of crops among1 #hbf --1 features of ghost dance among1 #hjb1 #hbb --1 first knowledge of messiah among the1 #hai --1 ghost dance among the1 #fed1 #ghg1 #gif1 #haf1 #hag1 #hai1 #iae --1 glossary of the1 #ajge --1 how affected by the ghost dance1 #ibg -- habitat and population1 #hbd -- name of the ,arapaho1 #ied -- name of the ,cheyenne1 #ajbc --1 number of1 in ghost dance1 #hag -- name of ghost dance1 #gia -- outbreak1 account of the1 #hdc -- outbreak1 causes of1 #hbd1 #hbe1 #hbi -- outbreak1 cost of1 #hdc1 #hia1 #hib -- outbreak1 effect of1 on neighborhood1 #hib -- outbreak1 end of the1 #hhh -- outbreak1 number killed in1 #hga1 #hia -- outbreak1 warning of1 #hba -- outbreak1 see ,wounded ,knee4 --1 population of the1 #hdd --1 reduction of rations among1 #hbg -- reservation1 division of1 #hdj --1 reservation experience of1 #hcc --1 songs of the1 #ajfa --1 symbolic representation of1 #ghi --1 synonymy of the1 #ajeg --1 treatment of1 by government1 #hbg -- treaty of #ahfh1 #hbd1 #hhi -- treaty of #ahgf1 #hbe -- treaty of #ahgg1 #hch --1 tree used by1 in ghost dance1 #igi --1 tribal sign of the1 #ajeg --1 visit to the1 #gfg ,sisitowa1 a ,sioux division1 #ajeh ,sisseton1 a ,sioux division1 #ajeh ,sitanka1 see ,big ,foot4 ,sitting ,bull 7,arapaho71 acknowledgments to1 #fee --1 belief of1 regarding ghost dance1 #ghf --1 decline of interest of1 in ghost dance1 #ija --1 ghost song composed by1 #igb --1 ghost song introduced by1 #ife --1 hypnotism performed by1 #hii1 #ibc1 #igb --1 instruction in ghost-dance doctrine by1 #hie --1 portrait of1 #hif --1 prediction of1 #iji --1 reputed power of1 #hif1 #hig --1 sacred feather conferred by1 #iai --1 sketch of1 #hie --1 statement of1 at ,anadarko council1 #iac --1 visit of1 to ,wovoka1 #hag1 #hid1 #ija ,sitting ,bull 7,sioux71 account of trouble with1 #hdc --1 arrest of1 #heg --1 attempt to arrest1 #hed --1 death of1 #heg1 #hfj --1 evil influence of1 #hdd --1 flight of warriors of1 #heh --1 ghost dance at camp of1 #hec --1 ghost dance continued by1 #hdg --1 ghost dance invited by1 #hdg --1 interview of ,mc,laughlin with1 #hdi --1 map of fight at camp of1 #hei --1 mischief plotted by1 #hed --1 number killed in fight with1 #hia --1 number of followers of1 #hfd --1 opposition of1 to land cession1 #hde --1 order for arrest of1 #hee --1 peace pipe broken by1 #hed --1 plan of1 to evade arrest1 #hee --1 portrait of1 #heh --1 removal of1 advised1 #hdh1 #hed --1 responsibility of1 for ,sioux outbreak1 #hcb1 #heb --1 sketch of1 #hfj --1 surrender of warriors of1 #hfj1 #hfb1 #hga ,siur ,poils1 a synonym of ,sanpoil1 #gcc ,skaddal1 a synonym of ,skautl1 #gcf ,skalzi1 a synonym of ,kutenai1 #gca ,skamoynumach1 an ,okanagan division1 #gcf ,ska,utl1 a ,pskwaus band1 #gcd ,skeechaway1 a ,cur d',alne synonym1 #gcc ,skeetsomish1 a ,cur d',alne synonym1 #gcc ,skien1 a synonym of ,sknp1 #gdj ,skin1 a synonym of ,sknp1 #gdj ,sknp1 sketch of the1 #gdj ,skinpah1 a synonym of ,sknp1 #gch1 #gdj ,skitsmq1 a synonym of ,cur d',alne1 #gcc ,skitswish1 a synonym of ,cur d',alne1 #gcc ,skokomish1 ,shaker religion among the1 #gdg ,skull1 buffalo1 figurative reference to1 #ajjb --1 buffalo1 use of1 in ceremonials1 #ihj ,skunkberry people1 a ,kiowa warrior order1 #ihi ,skutani1 ,sioux name of ,gros ,ventres1 #hee ,skwann1 a ,pskwaus band1 #gcf ,skyuse1 a ,cayuse synonym1 #gdc ,slocum1 ,john1 account of1 #gdf1 #geb --1 conversion of1 #gea --1 elected elder of ,shaker church1 #geh --1 how regarded by the ,shakers1 #gej ,smallpox1 appearance of1 in ,columbia region1 #gdc ,smawhola1 a ,smohalla synonym41 #gag ,smith1 ,john1 elected elder of ,shaker church1 #geh ,smohalla1 account of1 #gjh -- religion1 account of the1 #gjh -- religion1 doctrine of1 #gaf -- religion1 tribes under influence of1 #gca ,smohaller1 a ,smohalla synonym1 #gag ,smohallow1 a ,smohalla synonym1 #gag ,smohanlee1 a ,smohalla synonym1 #gag ,smohollie1 a ,smohalla synonym1 #gag ,smokeholer1 a ,smohalla synonym1 #gag ,smokeller1 a ,smohalla synonym1 #gaa1 #gag ,smoking1 ceremonial1 by ,arapaho1 #iah1 #agcj ,smoky lodges1 a ,cheyenne division1 #ajbe ,smuxale1 a ,smohalla synonym1 #gag ,snakes1 handling of1 by ,crazy dancers1 #ajcc -- in ,sioux mythology1 #ajfc ,snohollie1 a ,smohalla synonym1 #gag ,snooholler1 a ,smohalla synonym1 #gag ,snow-snake and ,arapaho game compared1 #ajjg ,snyder1 ,simon1 cited on 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,w41 on the ,shawano prophet1 #fgc --1 on ,shawano religion among ,ojibwa1 #fgg ,warrior order of the ,kiowa1 #ihi --1 society of the ,arapaho1 #ihf ,warriors1 ,cheyenne renowned as1 #ajbg --1 ,sioux1 number of1 #heb ,wasco1 present habitat of1 #hje --1 sketch of the1 #gda ,wascopum1 a ,wasko synonym1 #gda ,washee1 a delegate to ,wovoka1 #hid1 #ija ,washington1 see ,colombia region4 ,washo1 account of the1 #ajea --1 ghost dance among the1 #ghe1 #hjd --1 name of the ,paiute1 #ajdh ,wsiu1 a ,washo synonym1 #ajea ,watn-gaa1 see ,black ,coyote4 ,water1 sacred regard for1 #iai ,water-pouring men1 an ,arapaho priestly order1 #ihi ,watlala1 a ,kwikwlt synonym1 #gda ,watonga1 derivation of name1 #hig ,waugh-zee-waugh-ber among the ,paiute1 #gjc --1 name applied to ,tvibo1 #gfe ,wayyampa1 a ,waim synonym1 #gda ,weapons of the ,arapaho1 #ihg1 #ihh -- prohibited in ghost dance1 #ghh ,weasel ,bear1 portrait of1 #hdd --1 sacred pipe shown by1 #ifa --1 the sacred pipe keeper1 #iee1 #iei ,wells1 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#gea --1 ,shaker songs recorded by1 #gee ,wdyu1 a ,comanche band1 #ajdd ,wikiup1 ,paiute1 description of1 #ajdi1 #ajej ,wilderness worshipers1 account of1 #idf ,wilhauer1 ,george1 killed at ,wounded ,knee1 #hga1 #hgf ,willewah1 mention of1 by ,lewis and ,clark1 #gde ,williams1 ,roger1 on indian regard for crows1 #ihb ,willow ,creek indians1 a ,lohm synonym1 #gdc ,wilson1 ,billy1 ,caddo delegate to ,wovoka1 #ijc ,wilson1 ,david1 employer of ,wovoka1 #gfe ,wilson1 ,jack1 name applied to ,wovoka1 #gfe ,wilson1 ,jackson1 name applied to ,wovoka1 #gfe ,wilson1 ,john1 acknowledgments to1 #fee --1 see ,moon ,head4 ,winans1 --1 on the ,nespelim and ,sanpoil1 #gcc ,wintshipm1 see ,pskwaus4 ,windbreak of the ,arapaho1 #ieg ,winnebago1 absence of ghost dance among1 #haf --1 ,potawatomi prophet among the1 #gjf --1 prophecy of the1 #ffa --1 prophet among the1 #gjj --1 study of the1 #fed --1 visit to the1 #gfg ,winnemucca1 a ,paiute chief1 #ajdh ,winson1 ,jack1 name applied to ,wovoka1 #gfe ,wisham1 a ,tlaqluit synonym1 #gdj ,wishham1 a ,tlaqluit synonym1 #gdj --1 a ,wushqm synonym1 #gch ,wishram1 a ,tlaqluit synonym1 #gdj ,wisswham1 a ,tlaqluit synonym1 #gdj ,witaphat1 a ,kiowa synonym1 #ajgh ,witaphtu1 a ,kiowa synonym1 #ajgh ,witaptu1 a ,kiowa synonym1 #ajgh ,wtapiu1 a ,cheyenne division1 #ajbe ,witchcraft1 indian crusade against1 #fgc ,wojaji band1 rebellion of1 predicted1 #hjj ,wolf in ,caddo mythology1 #ajic ,wollawollah1 a ,wallawalla synonym1 #gdd ,wollaw-,wollah1 a ,wallawalla synonym1 #gdd ,wolves1 an ,arapaho division1 #ieg ,women killed at ,wounded ,knee1 #hgf1 #hhe ,wooden ,lance1 see piata4 ,woodworth1 ,mrs1 a ,heavenly ,recruit1 #idg ,woolworth1 ,arnold1 interpreter to messiah delegation1 #ijj ,wopokahte1 name applied to ,wovoka1 #gfe ,word-building by the ,arapaho1 #iih ,world's ,columbian ,exposition1 collections for the1 #fec1 #fed ,wounded ,knee1 account of battle of1 #hdc1 #hfi --1 native account of battle of1 #hhd --1 burial of dead at1 #hgf --1 graves of indians killed at1 #ajfj --1 list of killed at1 #hgb --1 mortality at1 #hgj --1 result of battle of1 #hgc --1 second encounter of1 #hhb --1 survivors of1 #hgg-hha --1 use of sacred paint at1 #ggi --1 see ,sioux outbreak4 ,wovoka1 account of1 #gfd1 #gfi1 #gga1 #ibg --1 address of1 to delegation1 #gig --1 ,arapaho and ,cheyenne delegation to1 #ijj --1 ,bannock and ,shoshoni delegates to1 #hah --1 ,caddo delegation to1 #ijc --1 claims of1 renounced1 #iad -- compared with other prophets1 #icj --1 derivation of1 #gfe --1 ghost dance led by1 #hah --1 how regarded1 #gff --1 hypnotism practiced by1 #hah1 #ija --1 indian letter to1 #ija --1 letter from1 #ggf1 #ghj1 #gha --1 ,porcupine's account of1 #hjc --1 photographing of1 #ggd --1 power of1 #ajdh --1 reported to be a half-blood1 #hid --1 reputed powers of1 #ggc1 #hba --1 responsibility of ghost shirt disclaimed by1 #gia --1 ,shaker contact with1 #gfc --1 ,sioux knowledge concerning1 #hjj --1 speech of1 communicated by ,porcupine1 #ghd --1 vision of1 #ggc --1 visit of piata to1 #iaa1 #iac --1 visit of ,arapaho to1 #hid --1 visit of ,cheyenne delegates to1 #hag --1 visit of ,nakash to1 #hjc1 #hag --1 visit of ,porcupine to1 #gid1 #hjc --1 visit of ,shoshoni delegation to1 #hjg --1 visit of ,sioux delegation to1 #hai1 #hbj --1 visit of ,ute delegates to1 #hjf --1 visits of various delegations to1 #gig1 #hid1 #ija ,wright1 ,agent1 advises removal of ,crow ,dog1 #hdd --1 ghost dance stopped by1 #hdg --1 messiah doctrine discouraged by1 #hdc --1 ,rosebud census by1 #hca ,wright1 ,col41 fight of1 with ,chief ,moses1 #gcd ,writing1 ideographic1 of ,biki1 #iaj ,wshntu1 a ,pskwaus band1 #gcf ,wushkm1 ,smohalla ceremonial among1 #gbg ,wshqm1 a ,tlaqluit synonym1 #gdj ,wvoka1 a synonym of ,wovoka1 #gfe ,wyam1 a ,waim synonym1 #gda ,wyandot1 final defeat of the1 #gfb --1 importance of the1 #fhe --1 ,tecumtha among the1 #fhi ,wynima1 account of1 #hic ,yackamans1 a ,ykma synonym1 #gcg ,yakama1 a ,ykma synonym1 #gcg -- and ,pskwaus intermarriage1 #gcf -- and ,wanapm affinity1 #gce --1 attempt of ,shakers to influence1 #gei --1 sketch of the1 #gcg --1 ,smohalla ceremonial among the1 #gbg --1 war of the1 in #ahee-ef1 #gah ,yakima ,gap1 ,smohalla performances at1 #gbe ,ympai-ni1 ,shoshoni name of the ,comanche1 #ajdc ,ympai-,rkani1 ,shoshoni name of the ,comanche1 #ajdc ,ymprika1 a ,comanche band1 #ajdd ,yankton1 a ,sioux division1 #ajeh --1 former habitat of the1 #ajeh --1 interview with1 concerning messiah1 #hjj ,yanktonais1 a ,sioux division1 #ajeh --1 former habitat of the1 #ajeh --1 ghost dance among the1 #hag ,yp1 a ,comanche band1 #ajdd ,yphe1 a ,kiowa warrior order1 #ihi ,ytsi1 a ,caddo division1 #ajib ,yaumalolam1 name applied to ,umatilla river1 #gdc ,yeletpo1 a ,cayuse synonym1 #gde ,yeletpo ,chopunnish1 a ,cayuse synonym1 #gdc ,yellow ,bird1 adoption of child of1 #hhj --1 responsibility of1 for ,wounded ,knee fight1 #hfh ,yellow ,breast1 delegate to ,wovoka1 #hbj ,yellow ,eagle1 delegation to ,wovoka under1 #hjh ,yellow ,knife1 visit of1 to ,wovoka1 #gig1 #hai ,yookoomans1 a ,ykma synonym1 #gcg ,younger1 ,cole1 ,texas ,ben indorsed by1 #hic ,young-man-afraid as a peacemaker1 #hhg --1 conduct of1 in ,sioux outbreak1 #hhd1 #hhf --1 ghost-dance council held by1 #hbj -- ignored in ,sioux difficulty1 #hcb --1 proper name of1 #hhg --1 speech of1 to ,general ,miles1 #hij ,young-man-afraid-of-indians1 see ,royer1 ,d4 ,f4 ,young ,mountain ,sheep1 a ,kiowa warrior order1 #ihi ,yowaluch1 ,louis1 account of1 #gdf1 #ged --1 conversion of1 #gfj --1 correction concerning1 #aaaa --1 enters ,presbyterian church1 #gfj --1 headman of ,shaker church1 #geh --1 speech of1 #gec1 #ged ,yowani1 a ,caddo division1 #ajic ,yuchi myth of the cedar1 #igi ,yuma1 absence of ghost dance among1 #hje ,yutan1 a synonym of ,comanche1 #ajdc ,yuyunipitqana1 see ,smohalla4 ,zehnder1 ,bernard1 killed at ,wounded ,knee1 #hgb ,zephier1 ,david1 interpreter for ,sioux delegation1 #hia ,zingomenes1 a ,spokan synonym1 #gcb ,zitkala-noni1 survivor of ,wounded ,knee1 #hgh1 #hgi ,zitkalazi1 ,herbert1 survivor of ,wounded ,knee1 #hhj ,zotom1 ,mary1 ghost song composed by1 #ajhe --1 acknowledgments to1 #fee ,,footnotes3 #a ,parenthetic references throughout the memoir are to bibliographic notes following ,the ,songs4 #b ,the totem is the badge of a clan or gens of a tribe4 ,the meaning is that by disease and death many of their gentes had become entirely extinct1 but that by heeding the prophet's advice they would again become a numerous people4 #c ,hadn-tin or hoddentin1 in ,navaho tadatin1 is a sacred yellow powder from the pollen of the tule rush1 or1 among the ,navaho1 of corn4 ,it enters into every important ceremonial performance of the ,apache and ,navaho4 ,the latter always sprinkle some upon the surface of the water before crossing a stream4 ,the name of the medicine-man is written also ,nakay-doklunni or ,nockay ,delklinne1 and he was commonly called ,bobbydoklinny by the whites4 ,dr ,washington ,matthews1 the best authority on the closely related dialect of the ,navaho1 thinks the name might mean 8spotted or freckled ,mexican10 ,nakai1 literally 8white alien10 being the name for ,mexican in both dialects4 ,the name would not necessarily indicate that the medicine-man was of ,mexican origin1 but might have been given1 in accordance with the custom of some tribes1 to commemorate the fact that he had killed a freckled ,mexican4 #d ,the details of the attack on the cattle guards is given by ,helen ,hunt ,jackson 7,century of ,dishonor1 page #aca74 ,the ,indian ,commissioner1 in his official report1 says3 8,open hostilities by these ,indians began by the murder of #ba white men and women on ,white ,bird creek1 near ,mount ,idaho1 in revenge for the murder of one of their tribe40 7,comr4 ,rept41 #ahgg1 page #ab47 #e ,bureau of ,ethnology alphabet4 ,like most ,indian names1 it appears in a variety of forms4 ,other spellings are3 ,imoholla 7misprint71 ,smawhola1 ,smohaller1 ,smohallow1 ,smohanlee1 ,smohollie1 ,smokeholer1 ,smokeller1 ,smuxale1 ,snohollie1 ,snooholler1 ,somahallie4 ,as the correct pronunciation is difficult to ,english speakers1 ,i have chosen the popular form4 ,in one official report he is mentioned as 8,smohaller1 or ,big-talk1 or ,four ,mountains20 in another1 probably by misprint1 as 8,big talk on four mountains40 #f ,the letter is given as a sample of the information possessed by some agents in regard to the ,indians in their charge3 8,united ,states ,indian ,service1 ,pyramid ,lake1 ,nevada ,agency1 ,october #ab1 #ahia40 8,james ,mooney1 ,esq41 ,bureau of ,ethnology40 8,my ,dear ,sir3 ,your letter of ,september #bd in regard to ,jack ,wilson1 the #8,messiah1' at hand and duly noted4 ,in reply will say that his ,indian name is ,ko-wee-jow 7#8,big belly'74 ,i do not know as it will be possible to get a photo of him4 ,i never saw him or a photo of him4 ,he works among the whites about #dj miles from my ,walker ,lake reserve1 and never comes near the agency when ,i visit it4 ,my headquarters are at ,pyramid ,lake1 about #gj miles north of ,walker4 ,i am pursuing the course with him of nonattention or a silent ignoring4 ,he seems to think1 so ,i hear1 that ,i will arrest him should he come within my reach4 ,i would give him no such notoriety4 ,he1 like all other prophets1 has but little honor in his own country4 ,he has been visited by delegations from various and many ,indian1 tribes1 which ,i think should be discouraged all that is possible4 ,don't know what the #8,smoholler' religion1 you speak of1 is4 ,he speaks ,english well1 but is not educated4 ,he got his doctrine in part from contact1 living in and with a religious family4 ,there are neither ghost songs1 dances1 nor ceremonials among them about my agencies4 ,would not be allowed4 ,i think they died out with #8,sitting ,bull4' ,this is the extent of the information ,i can give you40 8,very respectfully1 yours1 ,c4 ,c4 ,warner1 ,united ,states ,indian ,agent40 ,here is an agent who has under his special charge and within a few miles of his agency the man who has created the greatest religious ferment known to the ,indians of this generation1 a movement which had been engrossing the attention of the newspaper and magazine press for a year1 yet he has never seen him2 and while the ,indian ,office1 from which he gets his commission1 in a praiseworthy effort to get at an understanding of the matter1 is sending circular letters broadcast to the western agencies1 calling for all procurable information in regard to the messiah and his doctrines1 he 8pursues the course of nonattention40 ,he has never heard of the ,smohalla religion of the adjacent northern tribes1 although the subject is repeatedly mentioned in the volumes of the ,indian ,commissioner's report from #ahgj to #ahgi1 which were1 or should have been1 on a shelf in the office in which the letter was written4 ,he asserts that there are no ghost songs1 dances1 or ceremonies among his ,indians1 although these things were going on constantly and had been for at least three years1 and only a short time before a large delegation from beyond the mountains had attended a ,ghost dance near ,walker lake which lasted four days and nights4 ,chapman in #ahij1 and the author in #ahia1 saw the cleared grounds with the willow frames where these dances were being held regularly at short intervals4 ,i found the ghost songs familiar to all the ,indians with whom ,i talked1 and had no special trouble to find the messiah and obtain his picture4 ,the peaceful character of the movement is sufficiently shown by the fact that while the eastern papers are teeming with rumors of uprising and massacre1 and troops are being hurried to the front1 the agent at the central point of the disturbance seems to be unaware that there is anything special going on around him and can 8silently ignore0 the whole matter4 #g ,this battle1 probably the most important conflict that ever occurred between the ,paiute and the whites1 was fought in ,april1 #ahfj1 near the present agency at ,pyramid lake and about #h miles from ,wadsworth1 ,nevada4 ,some miners having seized and forcibly detained a couple of ,indian women1 their husbands raised a party and rescued them1 without1 however1 inflicting any punishment on the guilty ones4 ,this was considered an 8,indian outrage0 and a strong body of miners collected and marched toward ,pyramid lake to wipe out the ,indian camp4 ,the ,paiute1 armed almost entirely with bows and arrows1 surprised them in a narrow pass at the spot indicated1 with the result that the whites were defeated and fled in disorder1 leaving nearly fifty dead on the field4 ,the whole affair in its causes and results was most discreditable to the whites4 #h ,hoopa ,valley1 ,siletz1 and ,grande ,ronde reservations are occupied by the remnants of a number of small tribes4 ,klamath reservation is occupied by the ,klamath1 ,modoc1 and ,paiute4 ,on ,umatilla reservation are the ,cayuse1 ,umatilla1 and ,wallawalla4 ,the ,nez ,perc are at ,lapwai to the number of over #a1hjj4 ,on the ,cur d',alne reservation are the ,cur d',alnes1 ,kutenai1 ,pend d',oreilles1 and part of the ,spokan4 ,on ,jocko reservation in ,montana are the ,flatheads1 ,kutenai1 and a part of the ,pend d',oreilles4 ,warmspring reservation in ,oregon is occupied by the ,warmspring1 ,wasco1 ,tenino1 ,paiute1 and ,john ,day ,indians4 ,transcriber's ,notes3 - ,text enclosed by underscores is in italics 7italics74 - ,text enclosed by pluses is in small caps 7small caps74 - ,obvious typographical errors have been silently corrected4 - ,list on page #hcd skips #f - ,list on page #hch skips #c