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Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included In one exposure are filmed beginning In the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams Illustrate the method: Les cartes, planches, tableaux, etc., peuvent Atre f Unite A des taux de reduction diffArents. Lorsque le document est trop grand pour Atre reprodult en un seul clichA, II est filmA A partir de Tangle supArieur gauche, de gauche A drolte, et de haut en bas, en prenant le nombre d'images n6ceusaire. Les diagrammes suivants lllustrent la mAthode. errata J to B pelure, ion A n 32X 1 2 3 1 2 3 4 5 6 L \^ en c 'C 0) /^/: THE INDIANS THHIR MANNERS AND CUSTOMS. BV JOHN McLean, M.A., Ph.D. (robin rustler.) With Eighteen full-page Illustrations. T O R O N T O : WILLIAM BRIGGS, 78 & 80 KING STREET EAST. C. W. COATES, Montreal. S. V. Huestis, Halifax. 1889. y Entered according to Act of the Parliament of Canada, in the year one thousand eight hundred and eighty-nine, by William Bkiogs, Boole Steward of the Methodist Book and Publishing House, Toronto, at the Department of Agriculture. ar IS, ie. *i* *!' TO HORATIO HALE, WHOSE EMINENT LABORS AS A PHILOLOGIST AND ETHNOLOGIST HAVE BEEN ADMIRED BY THE SCIENTIFIC WORLD, THE FOLLOWING PAGES ARE itbicatfJr Irg Btmhsion, WITH SINCERE AFFECTION AND RESPECT. PREFACE INE years spent among the Blood Indians of the Canadian North-West, studying their language, customs, mythology and traditions, have given me oppor- tunities of learning much that may prove interesting to young and old. After three years' residence among the Indians, I was requested to send information on the North- West tribes to the British Association, the Smithsonian Institution, .and other learned societies. I then began earnestly to collect a good library of books on the Indians, and to study with enthusiasm among the lodges everything pertaining to the life and labor of the Red Men of the West. I soon found that many of the books written were of a sensational character, and at once determined to try to write something that would be reliable and, at the same time, interesting to all. The strange life of the dwellers Vlll PUKKACE. in the lodges, the wonderful mythology and traditions, and the peculiar customs which are essentially their own, reveal to us a civilization that is fascinating, and yet but little understood. I hope that the readers of these pages will have their ideas changed, as mine have heen, by coming into closer contact with the Red Men, through their languages, liter- ature, native religion, folk-lore, and later Christian life. 1 \ Blood Indian Reserve, Alberta, Canada, Fehrnary, 1889. JOHN McLEAN. yi f: nd eal tie sir ;er 3r- \il CONTENTS. CHAFTEIl I. PAGE Indian Customs: — Potlaches — Indian Names — Indian Women— Indian Telegraphy —Indian Bnrial Cnstoms — Superstitions of the iJlaekfeet — Indian Marriage Cus- toms -The) Red Orator -War Customs— The Peace- Pipe— Scalps and Scalping — Prisoners in the Camp — Indian Charms — Camp Socials 13-7r> CHAPTER II. Camp and Wiowams : —The White Savages —The Minnesota Massacre— Indian Paintings —Picture- Writing — Medi- cine-Mjen — The Home of the Red Men— Native Reli- gions — An Indian Camp — Footprints of the Red Man -Asokinuki— Indians and Bufl'alo — Indian Oratory — Primitive People —Native Americans — The Blood In- dians 77- 13» CHAPTER III. Indian Hk.roes:— Tecunxseh — Glikkikan — Red Jacket — The Swarthy Hero — Button Chief — Captain Joseph Brant. . 137- 16i^ CHAPTER IV. Indian Tkaoitions: —Legends of the Red Men— Kutoyis — Traditions of the Wliite Man's Superiority— Myth of the Pacific and Legend of Qu'Appelle— The White Stone Canoe — Indian Traditions — Legends of the Hydahs and Ottawas 165-187 X (N INTENTS. CHAPTKK V. i-AOF, The liAND OK TUK Red MhN :— The Canadian Wonderland— Lan«lmarkH— \Ve8tern AniericanisniH -The Iron Stone —The Chinook Winds — Frontier Religion— The Old- Timer 18» 216 CHAPTKR VI. Frontier Tales:— The Three Captives— The Doctor's Ride —The Long Hair— The White Chief 217-233 CHAPTER VII. Indian Languages and LTTERAT(rRK:— Amoi-ioan Indian Literature — Fskiino Literature — Intiian Syllables —The Croe Language 235-25H CHAPTKR VIII. The Indian Prohlkm:— The Civilizing of the Indian- Move On — Bible and Plough — Red and White— Among the Lodges— The Lazy Indian 261-285 CHAPTER I A. Christianity and the Red Rack:— The (Jospel in the Wigwams — Language-Study — The Antagonism of Races — Environment and Religion — Light on the Prairies.. 287-325 CHAPTKR X. Do Indian Missions Pay:— The Church and the Indians • The Red Aliens— Success of Indian Missions— The Cross in thy Camp — The Lord's Prayer in the Cree Syllabic Characters 327-351 A (IK 215 233 25H 585 25 jl /» LI8T OF ILLUSTRATIONS. • pa(;k Amurican iiulians .. ... .. .. .. . Frontispiece. Indian Woman and Child . . 25 An Indian Grave 34 An Arctic Funeral 72 Indians Drying Meat 7fl Indian Chief 92 An Indian Village IKi An Eskinio Village 13(> Captain Joseph IJrant 154 Indian Warriors 164 Shooting tlie Rapids 184 Crossing the Rockies 188 Hunting in the West 200 A Red River Cart 208 A Pawnee Chief Indian Woman Carrying Wood 21(i 228 Making a Portage 234 An Eskimo Traveller 246 Camping Out 260 An Indian Boy 266 Indians Fishing through the Ice An Indian Missionary 282 286 5 Indian Brush Lodges 326 s\ *' it} THE INDIANS: THEIE MANNERS AND CUSTOMS. CHAPTER 1. INDIAN CUSTOMS. POTLACHES. N Indian accepts and gives freely, he remembers a kindness and never for- gets an injury. There has never ex- isted a more hospitable race of people, when they had anything to grant, to the wayfarer on his journey. They gave without stint, and did not expect any thanks for extending their hospitality and friendship. When they received gifts from friends, they thanked them not for this dis- play of friendship and love, and when they bestowed help on others, they waited not for any token of gratitude. 14 THE INDIANS. We are thus apt, to speak of them as lackino^ in appreciation of what has been received, . but though prizing the gifts, they bestow freely, and thus an equality is made. This seems strange to the members of civilized races, who are very profuse in giving thanks for favors, but with the Indian it is " give and take." In some Indian lan^uagjes there is not a sinorle expression for " I am grateful to you," but 'they will say, "You have a good heart." For all favors received, they expect to give as much in return. When this principle is applied to them in their relation to the white people, they accept without thanks and do not expect to pay again, as they think that the white people have received in land more than they can ever repay in gifts to their red brethren. Hence it savors of ingratitude to us, who do not expect anything in return, to see them accept benefits without a word of tlianks. Among the Indians of the Pacific Coast, there exists a festival known as " Potlach." It is a Chinook word meaning "to give," from the fact that the chief object is to make a distribution of gifts to friends. A chief desiring honor, or an Indian wishing to obtain a good name for himself, will call the people of his own and other tribes to enjoy the abundant provision made for them. Many of the adult members of the tribes will spend years of hard toil, live in poverty, denying themselves the necessaries of life, that they may be able to save a sum sufficient to hold a Potlach. At these festivals a single Indian has been known to distribute, in money and various kinds of articles, to the amount of fifteen hundred dollars. At the •• INDIAN CUSTOMS. 15 .H beginning of the Potlach, the names of the persons to receive the gifts are called aloud, and they come for- ward in a very indifferent manner to receive a blanket or a gun, but when nearing the end of the distribution there is a general scramble for the property to be given away. The Canadian Government has very wisely pro- hibited these festivals, as they are the cause of retard- ing the ])rogress of the Indians. The industrious and thrifty alone can hold them, because of their wealth ; and the evil becomes a serious one, when such persons will labor for years that they may be honored with a Potlach. The same thing, in principle at least, is practised among other tribes. I have gone through the Blood Indian camps and listened to their chief, or a person wishing to be held in high esteem among his fellows, calling upon the male members of the lodges to come to his lod^e to enjoy his hospitality and spend the evening with him. In some half-breed settle- ments, the aristocratic meuibers will save their funds that thuy may purchase the good things of life, and enjoy a season of feasting, lasting several days. The Potlach is sometimes given by a few persons in com- bination, who will invite the members of other tribes to assemble and share in the distribution to the number of several thousand persons. Fortune or fame' is not confined to the ambitious pale-face, and the desire for honor and a place among the illustrious ones of the camps dwells in the hearts of the red man. •• 16 THE INDIANS. WAMPUM. Readers of Longfellow's "Hiawatha" will find many striking references to wampum, as when Hiawatha went forth from his lodge "Dressed in deerskin shirt and leggings, Richly wrought with quills and wampum," and old Nokomis spake unto him about " The great Pearl Feather, Megissogween, the magician, Manito of wealth and wampum," who was " Clad from head to foot in wampum," which protected him when he fought with Hiawatha, so that he would have proved to be invulnerable had not Hiawatha struck him upon the head with a stone as he stooped to the ground, and thus slew him. At Hiawatha's wedding with Minnehaha, the guests came clad in " Robes of fur and belts of wampum." Oweenee, the youngest daughter of a hunter of the North-land, rejected all the " Handsome men with belts of wampum," and chose the "Son of the evening star, Osseo ! " Chibiabos sang of the maiden's love for an Algon-k-in who had given her "As a pledge, the snow-white wampum," /, *■) INDIAN CUSTOMS. 17 /, »■) and the pjhosts pleaded with Hiawatha not to lay " Such weight of furs and wampuui " upon those he buried. Wampum was made in early times of wood and shells, of various colors, but similar in size. The white wampum was wrought from the great concho into the form of A bead, and the purple from the inside of the mussel shell. It is thought, by some writers, to have belonged solely to the Indian tribes, but it has been found in mounds, thus proving its use among the mound builders. It was used as a kind of currency among the tribes, as an ornament of dress, a means of sending communi- cations, a token of friendship or precursor of danger, a record of historical events, and a pledge at the making of treaties. The shells being made into the form of beads were perforated, strung on leather thongs, and used as wampum strings^ or woven into belts of vari- ous sizes and designs. The peace belt given to indi- ' viduals, and tribes, as a token of friendship, was made of white shells, and the war belts were woven with those of a dark color. When a war belt was sent to a tribe and accepted, it denoted that common cause in war was to bo made by both. A curious custom pre- vailed among some tribes, of adoption by force. When a family had lost a son or daughter, the parents hired a captain with a black wampum belt to secure a sub- stitute. Taking his band with him, he went out, as if going to war, and took a prisoner, who, if he were a white man, had his head shaved and painted. Who- tmm 18 THE INDIANS, I i ever he might be, the belt was hunc^ about his neck, and he was brouj^ht to the family, who received him with much affection. Through the influence of Zeisbercjer, the Moravian missionary, and his colleagues, the Delawares, during one summer, three times rejected the war belt. When messages were sent, if they portended danger, black belts were sent, but if they betokened peace, they were white. Sir William Johnson, during the troublous times in Pennsylvania in I7G8, sent rutmers out with peace belts, and kept the tribes from going to war. Belts were given as a pledge at treaties, some of which were received by Sir William Johnson. They were of several rows, black on the sides, and white in the middle. Wampum strings, known as mourning wampunj, were given to the friends of decease Mi.ssi.ssippi. from Mishisipi, the big river, and Nipis- sing, meaning in the leaves. There are many names even in oiu* own North -West from different Indian languages, and these become transformed by the in- fluence of the white man. As an illustration of this we have Minnedosa, from the Dakota word Minika- duza, which is sometimes contracted to Miniduza. From the language of the Indians we can learn much of their history, and many facts relating to their religious, social and political life are brought to view. In the desire for euphonious names for the new towns and villages that are certain in the near future to 24 THE INDIANS. spring into existence, it wonl^i be well tor those interested to o})tain tlie exact prormnciation and accurate inoanini^ of tliese, from Indian .scholars well qualilied to ^ive such, and not to inflict upon the coni- irii^ openerations the hideous terms supposed to repre- sent the lanj^uages of the red men. The native races may become extinct, but tliey will live attain in our history, and the nomenclature of our country will reveal the trails of the red men. INDIAN WOMEN. Woman's position amon^' the Indians is one that is supposed to he very deijjraded in all the tribes, and yet .some of the native confederacies have given to her a position of ec^uality, while .she has become sole arbiter in those thino^s belonging to her own .sex and family. Notably among the native races, in their treatment of women, is that of the Huron-Iro(iuoi.s. There existed among the Indians a natural division of labor, different from that of the white races, owing to the fact that tlie red men were in general a hunting and stock-raising people, wliile the white people were devoted to agriculture. The men of the camps erected their houses, built their canoes and procured the food for the family, while the women attended to their domestic duties, performed the light farm work that was done, hauled the wood and brought in the water. The civilizing influences of the Gospel have wrought a change among some tribes, so that some now occupy an exalted position and enjoy the fruits of peace. Some, however, have not thus been favored. Although le d 11 INDIAN CUSTOMS. n their lords and masters no longer pursue the labors of the chase, and dwell at ease in their changed mode of life, the women labor on in their former routine duties, which become degraded by comparispn. Such is woman's position to-day among the (Jrees, Black feet. Indian Woman and Child. Sarcees, Sioux, and all other tribes who have not accepted the civilization resulting from the gospel of the Nazarene. Among these tribes are to be found maidens with comely appearance, neat in their dress and active in all their movements. Having crossed the threshold of womanhood, the maiden's hand riP^ 'M- /J^ ■v■^i ' ..J wif- i: \ "^mm 26 THE INDIANS. 'r■■^ .*'■■!; %^ % ■ J m .'A ^^^t is eagerly sought by means of courtship (jn the part of the young men, or by a speedy marriage, with- out her consent, to some old man, and she is taken to share his lodge with several other wives. Amongst the Blackfeet, marriage is siiDply a bargain between the suitor and the young woman's father for a certain number of horses. If she is fair and beauti- ful, a greater number of horses must be paid for the intended bride. From two to twenty horses have been paid for a w^ife by young men. In the good old days when the buffalo were abundant, the more wives a man possessed, the richer he became, as the greater number of robes dressed by them soon proved. When the husband became angry with his wife, he beat her with impunity ; when he wished her no longer, he sold her, and when she was found guilty of adultery, her nose was cut off. A life of suffering is that experi- enced by women who dwell among the tribes degraded by the civilization of the pale-face. It is sad to be compelled to say that the settlement of the country in the vicinity of Indian Reserves by white men is injuri- ous physically, mentally and spiritually to the mem- bers of the rod race. The happy, active life of Indian women, when game was abundant, has given place to one of idleness, filth and pain. The joyous hours are now filled with sor- row, as they see their homes becoming desolate by the ravages of disease. The primitive virtue of Indian womanhood has been destroyed, and immorality pre- vails amongst young and old. The respect and gallan- try manifested by some tribes for the female sex has i I >l> INDIAN CUSTOMS. 27 long since departed from the Indians of the plains, if, indeed, these ever existed. Life on a Reserve is very much different from the nomadic habits of former years. There is a change in all the domestic vt^ork. The house, the food, the methods, of cookin(^ the arrangements of the home, and the new customs have all been influenced by the civilization of the white man, and what has fir' t been learned has been of the very lowest type. The stealing of women by the male members of the camps constitutes one of the chief causes of excitement and trouble. A vounoj man will elope with the young wife of an aged Indian, and then there is either pursuit and capture, or reparation de- manded by the injured party. When death enters the family it is the women who suffer most. They are the chief mourners, as may be seen by the mutilated lin\bs, short hair and bloody hands. The aged medi- cine women are feared by the people, because of the power supposed to be possessed by them. The hard lot of the Indian mothers soon brings on premature old age, and the ruddy glow that lights up the coun- tenance of the young wife or maiden is soon replaced by the saddened look and disproportioned form. The songs of the maidens are the benisons of God, that dw^ell among the lodges, cheering the sick and lonely in their hours of pain and grief. INDIAN TELEGRAPHY. It is a matter of surprise to those who know little or nothing of the war customs of the Indians, that despite the intelligence and activity of the white men, 28 THE INDIANS. I |!^ the native tribes are kept well informed of all those hostile to their interests. During the troubles in Colorado, between the American soldiers and the Indians, they were thoroughly conversant with the plans of the military, and wherever danger presented itself they were able to keep several miles in advance of their foes. Such apparent activity and keen sight- edness was due to the telegraphic communication kept up between the tribes. The small looking-glass in- variably carried by the Indian in his native state, is held toward the sun, and the reflection of the sun's rays is directed toward the persons intended to re- ceive the communication. By this means a message- can be sent from bluft' to bluff, and the sentinels placed there can converse with each other. I have been aroused from my writing desk by the flash from a looking-glass carried by an Indian two miles distant. One day in camp, an Indian's presence was desired, but he was fully two miles away, riding on his horse. A man standinoj near, took out his crlass and with a single movement of his hand the rider suddenly turned on his horse and after a moment's thought rode toward us. By means of fires lighted in prominent places, the light and also the smoke were used as means of si^jnals which could be seen at lony ' » INDIAN CUSTOMS. 33 ossuaries are to be found around Lake Siaicoe and Georgian Bay. The Indian brave sang his death -song preparatory to- death. Upon the death of a chief among the Six Nation Indians, a song of condolence was sung, which " contains the names, laws and cus- toms of their renowned ancestors, and praying to God that their deceased brother might be blessed with happiness in his other state." The Pawnee women, at sunrise and sunset, for three days, go to the graves singing the songs of the dead. The Puyallup women mourn for three or four months. Our Plain Indian women cut off their hair, one of their fingers by the first joint, and make bloody gashes on their legs. The male adults of the Apaches cut their hair short as a sign of mourning. Sad indeed is the wail of the Indian mother for the dear ones they have lost. When a chief dies among the Osages, a party of young men go out in search of hair. Formerly they sought for scalps, but when the whites became numerous in the country they became contented with taking the hair, finally they had to submit to buying it. On these occasions they were not allowed to touch food until they had returned successful from the expedition. The native tribes are very much afraid of the dead. In Slam the coffin containing the body of the deceased is taken out through a hole made specially in the wall for its exit, and it is carried thrice around the house at full speed that the spirit of the dead forgetting the place it passed through, may not r ^urn to injure the living. The Indians express a ^ ,ar similar to this. They believe that the spirits go abroad at night and 3 ^ !-■'■ An Indian Grave. INDIAN CUSTOMS. or) m they are afraid to go out. When imssing a grave in the darkness they will run or shout that the spirit may be driven away. Several Indian tribes burn down all the huts in the vicinity, an<] others remove them. This is done from a belief that the spii'its will leturn to their former home, and if seen by any near relative, something serious will happen. They are afraid to reside in the neighborhood as the spirit will return and seek a companion among his relations, who will soon die. Superstition lingers around their belief. Upon removal to a new location, should a person die, it is attributed to something mysterious there, and they must speedily remove. Should any special medi- cine be given or any particular religious rite be per- formed, or the advent of a new class of people take place, a short time prior to an epidemic, these things are supposed to be the cause. There is an old legend of Devil's Lake (Minnewaukan — mysterious water) which states that many years ago a terrible battle was fought there. As the contending parties struggled they threw each other over the craggy walls into the deep water. The sight was so horrible, from the large number of bodies lying there, that the Indians gave it this particular name of Minnewaukan, and they said that they could hear the voices of the spirits as they passed by on the other side of the mountain. They believed that the water was possessed of a mysterious power, and they refused to eat the fish and drink the water. The name of a deceased relative is always mentioned with respect, some tribes never mentioning it and others only in a whisper. Totems and crest r;j.t4iKi^^«ii|0 i V ?w». 86 THE INDIANS. poles were erected over some j^raves shovvin;:ij the clan to which deceased behmged. In the temples of the Mexican Indians small iniai]fes of the deceased were placed as their peculiar household (^oils. The in- fluences of civilization are rapidly chani,dnj^ the customs of the Indians, and they will soon he things of the past. SUPERSTITIONS OF THP] BLAOKFEET. Mr. Frank H. Cushing, who was commi.ssioned bj- the Smithsonian Institute at Washington, to investi- gate the history of the Zuni Indians, and who spent five years amoni: them, hecominrant of out it." " From of the V when 11 how were headed 1 with 's that elt on lat his a time other which 1 with lily is 1 i evidenced by their lanf:;uaj];e, reli^^ious ideas, customs and festivities. In the numerous Indian miorrations that took place, probaltly they were driven hy tribes stronger than themselves and compelled to seek an abidin<4' home on the plains of the Canadian North- West. Indians are strong believers in dreams. They attach a great deo.l of importance to the visions that pass in review durinj; the silent watches of the niffht. They impart a reality to the object seen that often- times haunts them on their iournevs over mountain and plain. They are afraid of their dead friends, and when they dream tliat they have seen them, they assert that* the spirits of their dead friends have appeared unto them. An Indian chief - medicine " has been "stronj: " and everything bids fair to end in victory, a period of dancinjx and fcastinix follows. War-sonofs and war- dances are indulged in, the brave deeds of their ancestors are recited, and there, amid the excitement, vows are made of what shall be done when the enemy is found. The Sioux and other Indian tribes engage in the " no-flight datico," which means that they will not flee, but flght until they have taken some scalps, no matter how large the numbers opposing them. They vow to devote themselves to death rather than return unsuccessful. The excitement becomes intense during these pre- paratory arrangements, which are exhibitions of cruelty and debauchery. Thirsting for blood, they are ready to go on the war-path. When there is an ex- pectation of a general Indian war, it is necessary to secure the assistance of friendly tribes. This was formerly done by means of wampum and war symbols, such as a hatchet painted red. When the leader of a deputation presented the wampum to the chief of a friendly tribe, he delivered a speech upon the -ubject of the war. If the wampum was accepted, the cause was made a conmion one. In later times, tobacco has been freely used in making treaties and in seeking to TNDIAN CUSTOMS. 49 enlist ilio liclp of allios. Bull Sliield, a Blood Indian cjhiet*, told uui that when out on the prairie alone, should h(i meet an enemy, and wished him to be on friendly terms, he would light his pipe, hold it to the sun, and then present it to his enemy. Holding the long stt-'Ui of his pipe toward the unfriendly Indian, if it were refused they were still enemies, but if a few " whitls " were taken from it, all animosity ceased. Amongst the Indians there are chiefs and captains, called by some of the tribes of the plains the peace- chiefs and the war-chiefs. In times of peace the peace-chiefs were supreme, and cared for the people, protecting, guiding and iiiiparting counsel ; but in times of war, the war-chiefs became dominant. When a messenger was sent bearing wampum and a hatchet to secure the assistance of a neijjhborimj tribe, he gave a speech, called upon the captain of the tribe to take up the hatchet and delivered the wam- pum. The lifting up of the hatchet and acceptance of the war-belt meant a declaration of war, the refusal of such was a " declaration of peace or neutrality." Thus arose the terms to " dig up the hatchet " and to " bury the hatchet,' which became very significant terms in the early part of the present century in many new set- tlements in the United States. We oftentimes hear and r<3ad of putting on the warpaint. This referred to the habit the Indians had of painting their bodies in the most hideous colors when starting on the war- path, that they might appear formidable to their enemies. The Omahas on going to war wore white blankets, 4 50 TUE INDIANS. ha- that it will nive them cour- age and make them insensible to pain. A hideous- m INDIAN CUSTOMS. 51 L(T lookinfTj spoctaclo is tluit of ji party painte'; A, ri This was generally made of red clay or stone, the long stem of the pipe beautifully ornamented with symbolic feathers, skins and paint. Many an old legend lingers around these calumets, and many wonderful stories arc told about the battles and treaties when these are shown to the visitor at the lodge. One of these in my possession is an old one, smoked by the chiefs of the Blackfoot confederacy at the making of the treaty with the Government at Blackfoot Crossing in Alberta. In the song of Hiawatha, Kitcimunitu, the Great Spirit, addressing the red men as his children, directs them to — " Bathe now in the stream before you. Wash the war-paint from your faces, Wash the blood -stains from your fingers, Bury your war-clubs, and your weapons, Break the red stone from this (juarry, Mould and make it into peace-pipes, Take the reeds that grow beside you, Deck them with your brightest feathers, Smoke the calumet together. And as l)rothers live henceforward." The stem of the peace-pipe was about four feet in length, beautifully decorated with horse-hair dyed in various colors, feathers, and the white skins of the weasel. The entire party seated in a circle, a fire was lighted in the centre, the pipe-bearer stepped within the circle, lighted the pipe, held it toward the sun, then toward the four points of the compass, gave it to the principal chief, who took a few "vvlviffs;" holding the head of the 56 THE INDIANS, pipe toward himself, he gave it, stem forward, to the head chief of the other party. It then passed succes- sively around the entire circle, each one sniokini,^ after which friendship was established, and negotiations entered into. Sometimes the pipe-bearer, after lighting the pipe, inhaled the smoke, gave one puff toward the sun, another toward the earth, and another toward the east, afterward handing it successively to each of the party. There may not seem to be nuich importance attached to the acceptance of a piece of tobacco, or smoking out of the same pipe, but it meant a great deal to us during the Rebellion, when these acts implied the agreement of the persons in the disloyalty of the rel»els. When the air was tilled with reports of battles, and strange Indians visited the reserves to converse with our Indians, we felt very anxious to know whether they had accepted the bonds of union or not. Significant, indeed, are these customs of the red men, but they are devoid of meaning to those who care not to make any inijuiries into the native civilization of the Indian race. Travelling on the prairie, the weakei- tribe desiring leniency at the hands of the stronger, sent some of their number to an eminence, where thev spread their arms toward the foe, beseeching them l)y this action to show clemency toward them. Meeting those whom they knew to be friends )r, at least, thought so, they shook hands with them })rufuse]y. There is not the least doubt but they learned this from the white men. In times of war they signalled to each other by means of their sirrn laniiuai'-e, as thev rode INDFAN CUSTOMS. 57 -^^ i 4| upon the bluffs. By the use of looking-f^l asses, they could teles^raph to each other for miles, and at nij]jht they shot lighted arrows into the air, which could be seen for twenty miles. ft/ By those means, during the Indian wars in the Western States, they were able to keep ahead of the troops for twenty miles, and always be conversant with the movements of the enemy. Runners were employed by our Indians who, in some mysterious manner, kept theniselves posted as to the progress of our troops, and the events of the half- breed insurrection. My own suspicions were that, independently (jf the telegraphic system, they were supplied with information by white men in -the country. The days of peace have come, and again are we rejoicing in the friendship of the dwellers in the lodges, under the shadow of our Rocky Mountain home. SCALPS AND SCALPIN(;;. War-whoop and scalps are associated in our minds with the cruel warfare of the red men. The thrilling stories of painted Indians shouting the scalp-yell, and carrying the scalps of their victims as they dashed into the forest, or sped swiftly over the plains, have impressed us so deeply, when we read them in the days of our youth, that the pictures which rose before our imaginations are as vivid to-day as when first they were read. When prisoners were taken in battle, and the succivssful party returned, the whole party 58 THE INDIANS. shouted the war-whoop as many times as there were prisoners. Heckewelder, the famous Moravian missionary and Indian schohir. says in his writinirs, that the war- whoop or scalp-yell consists of the sounds of aw and ok uttered in succession. The last syllable was prolonged until the breath was expended, and was raised an octave higher than the first. It was a terrible yell, which, when heard for the first time, made such an impression that language fails to describe it. Captain Pipe, a famous Delaware chief, was un- friendly to the Moravian missionaries and their work, and sought to frustrate all their efforts made for giving the Gospel to the Indians. He seized the mis- sionaries and took them to Detroit to the commandant, who had instructed him to take them there. When he entered the fort, he and his Indians shouted their war-whoop for some time. At the council held there, he made a speech and presented the conniiandant with a stick, on which were fastened seven scalps. He was followed by others, who presented sticks having scalps on them. The artists of the olden time, including Benjamin West and his successors, invariably painted the Indian with his traditional scalp-lock, and yet few, if any, of the present generation have seen amongst the Indians of the Dominion and the United States a single red man with his head bereft of hair, save the scalp-lock. But it is not a fiction, it is a reality. The Delawares tattooed their chests, aims and legs with fantastic figures, and the head was bald except a circle at the crown, and two twists hanging down on each \ •%f': f IB? INDIAN CUSTOMS. 59 side, ornamented with beads and various trinkets. Now, the Indians did not use razors for this purpose, hut followed, no doubt, the practice now in use among tlie Crees, Sarcees, Bloods, Piegans and Blackfeet of our Western plains. These Indians carry a small pair of tweezers fastened by a string around the neck, and with these they pluck the hair from their faces, until not a vestige of a beard is seen. By the aid of their small looking-glasses, which they always carry in a small bag, hanging from their necks, for the purposes of signalling on the prairie, according to their system of telegraphy, and for arranging their toilet, they will spend hours performing the process of depilation, which, though very painful, they would rather enduie, than have their faces covered with hair. The Indians were always anxious to secure scalps, as the warrior who had the greatest number was held in the highest estimation by the members of his tribe, and feared by his enemies. It was impossible for a warrior to carry the body of his victim to prove his valor to his fellows, so he took the scalp, and showing it to the w^arriors and people of his tribe, he vaunted his courage and received their applause. The victor- ious Indian having thrown his victim, put his foot upon his neck, twisted the scalp-lock with his left hand, pulling it lightly to detach the skin, then cut- ting the skin around the crown of the head, tore the scalp oif. This was done quickly, and then fastening it to his belt, or carrying it in his hand, he hastened to join his comrades or make his escape. After the expedition was over, scalp dances and scalp processions 60 THE INDIANS. .^^ i < were held. When an Iro([Uois war party returned with success, they o-ave scalps to friends to supply the lack of prisoners. These scalps were worn on days of rejoicino-, and at other times huni^' at their cabin doors. Many scalp -locks have I seen in the years ^one by hanijfing- outside the lodo'es of the Blood Indians, but to-day not a single one is to be seen in all the camp. The scalps and tropliies of war were placed on poles, and paraded among the lodges, followed by the war- riors decked in savage finery, and hideously painted as for war. We shudder when we read of the cruel warfare and the deeds of blood. The reeking scalp and the wild war-whoop seem to belong to savage tribes, and still, during the early years in New Ensjland, the colonists and soldiers took the scalps of the Indians, and t'le othcers of justice in America, acting under the British Govennnent, oii'ered large bounties for Indian scalps. Governor Morris declared war against the Shaw- anese and Delawares, and offered larfje rewards for scalps and prisoners. Hannah Dustin, in 1098, took ten scalps with her own hand, and received a bounty for them. Captain Lovewell and his party surprised ten Indians, killed and scalped them, and was paid in Boston a thousand pounds for them. The colonists who attacked Zeisberger's mission, scalped the Christian Indians, and bore their scalps with them. Dr. Ellis states that Wm. Penn declared the person of an Indian to be sacred, but his grandson, in 1704, INDIAN CUSTOMS. 61 offered one hunflrcd and thirty-four dollars for the scalp of an Indian man, one hundred and thirty dollars for that of a l)oy under ten years of age, and fifty dol- lars for that of a woman or girl. The excitement and cruelty of the period of colonial warfare aroused the people to commit these horrible depredations, but allowing every reasonable excuse for the angry pas- sions of tliose who had lost friends and relatives, the superioi telligence of the white race should always be sufficient guarantee for the prohibition of cruel and savage rites. Many persons have been scalped and st'll have lived. Washington Irving, in " Astoria," mentions the Ken- tuckian Robinson, who had been scalped and lived for years afterward. Jacob, one of the members of the Mission at Gnaden- hutten, was scalped by the soldiers and left for dead. He became subject to fits, and in one of these fell into a creek and was drowned. He was known for years as the "Scalped boy of Gnadenhutten." This subject is a very unsavory one for the pen of a writer who be- lieves that great injury is done to the youthful mind by the reading of" sensational Indian stories, and by putting into the hands of our youth the records of crime. I have placed the matter before you, free from the spurious tales and horrible details of savage life, which profit nothing, but leave behind them sad im- pressions, injurious to young and old. PRISONERS IN THE CAMP. The battle is over ; men, women and children are fly- ki4 62 THE TNDTANS. ing in every direction, and the victorious tribe has taken a larn^e number of prisoners. It is ditHcult to keep the male prisoners in sulijection, so they are slain, and the women and children preserved. Out on the battle-field the dead are sti'ewn, the bodies of the enemy are scalped and perhaps mutilated; but the victors take their dead friends and bury them. Conquerors and conquered look well after the dead. The Indians are always careful not to allow their dead to fall into the hands of their enemies. Sometimes a o;rave is ([wj; in the forest, and so carefullv covered that none, save those who know the spot, can ever find it. Thus Tecumseh, the famous Shawnee leader, was hidden from liis enemies when he fell in battle. They may take their dead friends and fasten stones to the bodies, place them in running- streams where they are never found by the foe. They will brave the greatest dan- ger to remove the dead and wounded from the field of battle. A war party having returned, and being successful, waited outside the camp or village until their com- rades came out to meet them, to conduct them to the camp, to give them a grand triumphant entry. The procession divided into its separate bands, each under a leader. Each band had its own standard, a spear or bow decorated with beads, porcupine quills and painted feathers. Nativ^e bands of music played, old men and women went out to meet the returned warriors with expressions of joy and sorrow. Mothers and children shouted for joy wdien they beheld their husbands, fathers, sons and brothers ; and loud wails rent the air I M ixniAN rnsTOMs. 68 whon those whom thcv sourrhfc returned not, or were borne sorely wounded into the camy). Then began the scalp procession and scalp-dances, the singinf]f of war- sou'^s and feasting. Ci-iers went around anions: the lodges, shouting aloud the chief events of the battles, and the various exploits of the warriors. Should the party be unsuccessful in war, the prairie was burned to conceal the traces of their retreat, as they were afraid of being pursued by their enemies. The first tldng to V)e done, upon the return of a y war partj^ having ])risoners, was to decide as to the manner of their disposal. The lro([uois generally burned two or three of them, and then distributed the others — men, women and children — among several househohls for adoption. By this means the Iro(|Uois kept up their strength. A council was called to discuss the (juestion of distribu- tion, and when a decision had been arrived at, the result was made known by a crier, and the distribution made in the pul)lie s(|uare. When a son or daughter died, the parents engaged a captain to procure some- one to till the" ])lac(? of the deceased. A woman hav- ino- lost a husband, did in like manner. A belt or collar of black wampum was presented to the person intrusted with this duty. If the prisoners were secured, and the women were satisfied with them, they were adopted into the family ; but if rejected, they were burned. White prisoners had their heads shaved and painted. The belt or collar of wampum was fastened around the neck of the prisoner, and in this manner he was taken to the bereaved family. 64 TIIK INDIANS. When Hiiflicient prisoners we*(^ not secnre<1 to till up all the vjiciincics scalps \vei«.' given to coiii})leto tlie number. When a hii'oeJ" ninnher of prisoners were taken tlian were needed, tliey were distrihuted ainoiiujst the allies of the lro(|U(^is. 'I'lic place of a deceased chief was never tilled by any hut a chief, or by two or three slaves, who were alwfiys burned. Tlu' cnstoni of adoption In practised amongst the Crce Indians, though not in the same manner, nor to such aji extent as amongst the Iro>iuois. Many years ago, an Indian missionary amongst the Crees was travelling with his inter])reter, a Hne young native. They were together in their canoe, and were enixacfed shootini>' wild fowl as they ioui'ncN'ed on their mission of peace. The missionary's gun accies, and a different siirnification is oiven to some customs bv each tribe or confederacy. The little children in the Blood Indian camps wear necklaces made of bird and bear's claws, so that we can easily see how these have 70 THE INDIANS. not the same nieanino- as vvluni worn by an Indian warrior of anotlier tribe. The scalp-locks and dress adornments of the Indian warrior are the medals be- tokening valor, which are the same amono-st the sol- diers of the white race, only expressed in a dilTerent way. INDIAN CHARMS. I sat one eveninijf in the lodofe of an Indian chief receivinof notes from him on cnstoms relatinij to the people amon^'st whom 1 labored. Taking- up his war- bonnet he placed it on my head, and then put in front of it the head of a s(|uirrel, saying : " Now you can go to fio'lit your enemies, and the\' will not be able to liarm yon. Wheii 1 <>o to tii>*ht I wear this bonnet with this charm in front of it, which, when 1 am not using, I kee]) in my medicine-bag. My enemies shoot at me, but the bullets fly all ai'ound me. Tliey are not able to harm me when I wear this charm." When a young man intends to l)eci)me a medicine- man, he fasts and i)rays utitil in a vision therr is revealed to him his god in the shape of a bird or animal which he seeks, and carries with him as his pi'otector and guiile. Every young man must seek a li'od to protect him. The representation of this god he carries at all times as a charm. Sometimes old men and women prepare charms and sell them to the Indians. War charms were borne upon poles as stand ai'ds, and these were held to be sacred in war. Such was th.e faith of the people in tlie potency of these charms, th;it, when the INDIAN CUSTOMS. 71 standard-bearer was slain, their courage departed, and they were easily defeated by the enemy. The Indian, stimulated by his belief in the virtue of his charm, became almost invincible in war. The Sioux Indians had strong faith in their gods, but when they were severely punished for the Minnesota massacre, they lost faith in their deities and charms, and soui^ht the protecting power of the Christian's God. The skins of animals and birds seen in visions are stufted and worn on the person. Sometimes deer-skin and cow-hide are cut into strips and made into snakes, toads and various reptiles, ornamented with beads and carried about on the person or in the medicine-bag. The native women of British Columbia wear charms on their person. Different kinds of potions are drunk by women to ensure the love and faithfulness of their husbands. Then the hunter and warrior carry with them representation:^ of their guardian spirits to secure game in times of scarcity and success in hunting, and to cfive victory on the field of battle. Durino' a time of sev<'re sickness in one of our Blood Indian camps, the medicine-men were performing their incantations in one of the lodges w^here I was visiting. The patient was treated, and then each individual was brought forward to the medicine-man, wdio had in his hands a piece of a lady's dress. He prayed and then stroked the arms, legs and body of each with the garment, shaking it as the mesmerist does, to throw away the lianeful influence that may have fastened upon the person. As he performed this operation, he muttered some words in the native tongue which I could not hear, and conseijuently could not know their u G u < i ■p. u c u u < IXDIAN CUSTOMS. 73 t 4 lneanin<:,^ Tlie Sioux Indians kept secret the animal revealed to them in a vision, and the amulet was kept in a bag, so that no one was ever permitted to see it. Animal societies sometimes oriofinate from these amulets. The charms are worn by some Indians on sacred festivals and only when they are needed, and are regarded with y-reat veneration. With all the superstitious reverence for these things, they are only doing what many persons of culture have done, although surrounded by all the blessings of a higher civilization and sustained by a nobler faith. When the Indian w^ears a charm as a protection against witchcraft, he is doing exactly the same thing as our ancestors did one hundred years ago. CAMP SOCIALS. Amid the hum of voices ascending from a large assemblage of lodges, there fell upon our ears an invi- tation in the native tongue, illustrating one of the customs of the r:ed men of the plains. The crier was an old man, bent with years, supporting himself with a long stick, resembling the historical shepherd's crook. The burden of his messao-e was an invitation given to the chiefs and male friends of " mine host " to repair to the lodge of one of the leading personages in the camp, there to eat, drink, smoke and talk. The name of the person was mentioned in whose lodge tlie feast was to be held. The crier had gone throughout the camp, and then from several directions we saw the chosen ones soli- tarily wending their way to the feast. There were the halt and the maimed, and the blind, but not a child or 74 THE INDIANS. woman was i\)r.ii^t tlie favored onos. At e accounted li'reat and honorahh' amonL>' tlieir f<'llows, whilst an- other principli! was at work which virtually meant pay, in that tliese socials were Ik'M au^ain in the lodges of the invited guests, who were wealtliy enougli to make a, feast for their friends. Let us enter the lodo-e where tlie people were assemhlcd. The heds were ar- I'anged on the floor close to tlic walls of the lodge, and ujion these the jx^^ple sat or reclined. Different kind.s of Indian food were, hrought in l»y women on plates, and in pans, pots and kettles, which were handed around to the gui^sts. I^arge pails of tea were placed in readiness to supj)ly the demands ot the ])art\'. The pipes were rapidly tilled with tobacci) and " /w'/n^ /-/•/">?- /M'f/.'," and the owner of the lodge, and his hest njife presided ovei* tlie ceremonies. Kvery man woman and child in an Indian camp drinks tea and smokes tohacco, thtTid'ore at all these feasts a large nuantity is provide" 1 foi' the persons assembled. The tea is generally drunk without sui^ar, and it is not an unusual thing for a singh individual to drink ten and twenty cups of tea at one of these feasts. As the peoph^ drank freely, the pipes were passed along, eacli gue.st taking a few " whiti's," and pnssing to hi^ neighbor, until thev luid reached the .ft?' INDIAN CUSTOMS. 75 end of the line or sei •cl 3mi-circi(', wnen thev were re- lese ere and tlie 9 ])asse(3, without, sniokir.!^, to the first lueiiilxsr' of the group. The stiiuuhiting properties of the tea hci^an to act as an intoxicant, until tli<' entire party seemed to be un(h)r the influence of stroni;' drink. An old man rehearsed tlie " twice-told tales " of tlie camp, liviniL!;' over ai;ain the happy days of his youth, and fiLihtino' anew tlie l)attles ot* former years, .lokes were cracked, thrillino' stories of h)ve and war were told, until the stolid faces of the braves relaxed, and peal upon pt^al of lauc^hter followed each other in rapid succession, fillini^ the lod;:je. Our early-f(Ji'med opin- ions received froiii books on the Indians, respectin<^ the lack of liumor, and inability to appreciate a p^m as inherent in the Indian nature, pjissed away as the niornini;' ndst, when we saw with our eyes the stalwart braves convulsed with laui;'hter, and heard the humor- ous tales, illustrating the comical side (jf the red man's life. The simpleton became a tjirget for the puns of the party, and the hero of a late contest witli the In- dians of the south was lauded for his courage and success. Serious matters relating to the welfare of the whole tribe were discussed, aiis and pipes were laid aside, until the missionarv conducted a reli- gi(His scrNice, when back to their cups they went, seeking peace amid their soitows, and joy in <,'ach other's companionship 'ind love. m 0) bo G Ci •a c CH APTKR I I. f =NS5s IM ) , \ I f' ci c CAMP ANT) WIGWAMS. T HE W H I T E 8 A \' A E S . FEW years ago, a Piegan youth went east to Ontario with a friend. After hit returned, he came to the Blood Reserve, and word was sent around the camp about his arrival. The chiefs and people were anxious to learn all they could about the white people who dwelt in that far-oft* land. Tho young nian was to them a great traveller, who had made discoveries, and they were so filled with the love of adventure, that they longed to hear of the wonderful land, and the inhabitants of that countrv. The people gathered in a lodge, and listened to the thrillinu" account of the youno; man's travels. He began, after a few preliminaries, in a series of short stories relatinsf to the thinij^s he had seen. After stat- inrj the lencfth of time it had taken them to go to Ottawa, where the white chiefs lived, he said that the big white chief gave him a paper, and whenever he !i' ii 7.S 'I'HK INDIANS. fVlt hungry lit* went into a trading- post, and sliowed the paper to tlie chief, wlio ijave him all he could eat for n(>thin'^ Hf saw a s-reat many houses standinj-- on the top of each other, and tlie people were livinij on the lieads of their friends. He ^.heii took liis paper whenevMT he wished to ^o to any of tlie camps or towns of the wliite men, and iJfave it to a man who stood at tlu^ door of a houses wliich rested on wheels. When lie j;ot inside tlie door, the house ran over the prairie very (juickly. Two birds cauie alon^jf and tried them a i-ace. Away they went, the birds and the house tof'-ether, each tryino; to beat the other, but after a sharp contest, the birds were left btdiind. All over the white men's land he travelled, and saw many stranire thinus, and said he, " There are more white men than there ar^^ blades of ^rass upon the prairie." "Stop! "cried the Blood Indian chiefs, as they gazed in astonishment upon the young man, "the white medicine-men have been making strong medicine, and have ])linded your eves that you couhl not see straight. We do not believe you ! " And they believed him not. The stories told them of the wealth and strenGfth of the white race were so strange that they would not give tht3m credit, and they believed tliat the trappers and traders were making proud boasts about the white tribe to which they belonged. The white people were to them the same as any of the Indian tribes that lived on the prairie, and tliey believed tliat all the wdiite men they had seen beloncred to the same tribe. That vras the reason why they punished one <'AMI' ANT) WMJVVAMS. 79 )le Ijes Lat lie ne white man for tlie y givinj^ him .several horses, and tlie white man received pay fiom his mother-in-hiw, for takinfij lier daughter, in the j^'oods which were ijjiven witli which to hegin house kcieping. " Where do tlie orphan children <(0 to when their parents are dead T' said one of my friends. T explained to liim our custom of providing for the care of such by sending tliem to institutions where they will be fed, clotiied and educated. He turned upon me with a sneer on his coun- tenance, and said, "The white men are foohs. They are savage people, and do not love their children. They pay men and women to love them, to save them the trouble. We take our orphans into our own homes, and become fathers and mothers unto them when their own are dead." I lent some money to some of the Indian chiefs, who promised to return it when the annual treaty payments were made. Before that time came one of the chiefs died, and when his widows and children received tlieir annuity, I ventured to ask payment of the debt. With a look of astonishment, the eldest widow, whom I addressed, said to me, " He is dead. We cannot pay y^ u. If you want your money re- turned, you will have to go to him' to get it." Debts, therefore, die with the Indian, and I have had to exercise great care in lending to the Indians. When tirst the missionaries went amongst the tribes of the Blackfoot confederacy they baptized some chil- dren, and unfortunately some of them died, which was 6 82 THE INDIANS. IH- attributed to the anger of the Great Spirit, for allow- ing such a ceremony to })e performed. The death of the older persons, and the diseases prevalent in the camps, were said to have been caused by the native deities, for permitting the white men to settle in the country, and for listening to the teachers of other religions. We may laugh at the strange ideas entertained by the Indians about the white people, and yet they are as favorable to the white race as are the opinions held by the white men about the savages of the west. Underlying the blanket of the red man beats a noble heart, that shows true affection for his own kin, can be moved deeply by a brave action, and is true to the principles of honor, justice and truth. Under the war- cap there exists a keen intellect, educated in the arts and sciences of the native civilization. Red Jacket, the last of the Senecas ; Joseph Brant, the Mohawk leader ; Tecumseh, the Shawnee ; Olikkikan, the Dela- ware ; Poundiuaker, the Ci-ee : Crowfoot, the Blackfoot, and Red Crow and Button Chief, tlie Blood Indian chiefs, are striking examples of the intellectual power and nati /e dignity inherent in the Indian race. The beauty of their mythology, which has many things in common with the Hindoo and Scandinavian mythologies, reveals the strength of their intellect and imagination, and the religious sentiments that pervade the wliole of their lives. All of the customs of the Indians have been different from ours, and yet we have been guilty of judging these people in the light of our own customs, and not estimating them from CAMP AXD WIGWAMS. .S3 their own standpoint. Foreiojners entertain peculiar ideas of the British race, wliich may be seen and read read ance in books, but were we to visit the people of Fi and Gernianv in tlieir own homes, we should learn that id jud iie m many thmi-s they are nniorant of us, an us wroiirrly : but to a very slight decree can even this mistake bo compared with our ignorance of the thoughts, feelino's, customs and life of the Indians. We miii'lit learn many lessons from tlie native di«rnity and independence of the red men They are studying our customs and ado|)ting' many of them, and alas ! to their sorrow, they are imitating many of the vices of the white men. The nobler civilization of which we arc the inheritors demands of us sweeter spirits, and more refined intellects, and commands us to go forth to the forests and prairies of our land to compel the red men, by the power of love, to accept the blessings of peace and grace, and enjoy the advantages of education, with the results oF a more remunerative kind of toil. THE MINNESOTA MASSACRE. in the summer of 1802 the Sioux Indians of Minne- sota iind Dakota manifested a spirit of dissatisfaction, bordering on rebellion, on account of pi'omises made to th(Mn by Government othcials which had not been ful- filled. Many of the white people had hoped for a change for the better in the nyiuagement of affairs when the Republican administration was in power, but they were doomed to disappointment, as subse- ([uent events speeiisr)n. Tliirtv eight were hani^ed, on December 'V-fli. at Mrinkato, and the rest were doomed to spenst a Vv inter in the prison at the same pi ice, CAMP AND WIGWAMS. 87 while the wives and children of the prisoners were de- tainetl at Fort Snelling. Subsequently the prisoners were kept for three years at Davenport, and then sent to their homes. Many died in prison from confine- ment, chano^ed diet and disease. It is estimated that five hundred people were killed b}^ Indians, or died from exposure and excitement, and the loss of property amounted to about three million dollars. Between twenty and thirty thousand people tied from their homes, many of whom never returned. The suffering sul>se([uent to the outbreak was very great, but the people of Minnesota and other States assisted the suf- ferers nobl3^ and thus peace and comfort returned to the happy homes made desolate by war. INDIAN PAINTINGS. Indian life and customs have proved to be, in the iiands of some artists, a fascinating study, profitable and interestinor to teacher and tauGjht. In the art exhibitions of Canada and the United States there have appeared some notable paintings illust' ing the history and character of the Indians; but th( remains for us, as prominent persons worthy to kept in remembrance on account of their work, tue artistic trio, Catliii, Kane and Kinij. A few yea - aoo tliere was presented to the Peabody Museum a gift of rare value, consisting of one hundred and five oil paintings of American Indians of life size, executed by C. B. King. Sixty-eight of these were the originals of what appeared in McKenny cV Hall's " Indian j'ribes of North America," wdiich was published in IN.'JG, and gave letter-press sketches of the persons represented. 88 THE INDIANS. ^t Paul Kano, a native ol' Toronto, spent three years travelling among tlie Indians witli pencil and note- book in liand, gathering materials, whicli he expanded into hundreds of paintings. He travelled from Toronto to Vancouver and Oregon, and away in the north in the Hudson's Bay country, living with different Indian tribes, and obtaining sketches foi' Ins future work. But we must let him tell the storv of his beginnings : " On my return to (Janada from the continent of Europe, where I had passed nearly four years in studying my profession as a painter, I th'termined to devote whatever talents and proficiency I possessed to the painting of a series of pictures illustrative of the North xVmerican Indians and scenery. The subject was one in whicli I felt a deep interest in my V.)oy- hood. I had been accustomed to see hundreds of Indians about my native village, tlu-n Little Yorlv, niuddv and dirtv, just struggling into existence, now the city of Toronto, bursting forth in all its energy and commercial strength. Ihit the face of the red man is now no longer seen. All traces of his footsteps are fast being obliterated from his once favorite haunts, and those who would see the aVjorigines of this country in their original state, or seek to study their native manners and customs, tnust travel far through th(; pathless forest to find them." He returned from his wanderings as an artist amono- the Crees, Eski?uo, Flatheads and numerous other tribes, to spend several years in com|)leting his paint- ings, which were varied in their character, and of oreat service to the ethnologist. The name of Paul Kane. i CAMP AND WIGWAMS. 89 I the Indian painter, is still mentioned with enthusiasm by writers upon Indian subjects as a man of ability and ener(Ty, whicli were fully displayed in his work. There has ever existed amoni^st the Indians a super- stitious dread connected with the art of the photo- (.jrapher and painter. The people think tliat some virtue ^^oes from the person into the picture, and henceforth the benio^hted red man is at the mercv of the operator. Even at the present day it is a very difficulc matter to induce some Indians to have their photos taken, and indeed many positively decline. Paul Kane foimd it hard, and sometimes dan^^erous, to carry on his work successfully. Several times did he narrowly escape with his life. His r ; "tation as a j>Teat medicine-man increased his influence and saved his scalp The prince of Indian artists is George Catlin, who spent eioht years among the Indians, visiting forty- eight tribes in Canada, the United States and Mexico, and painting several hundred pictures. Having aban- iloned the practice of law, he became a portrait painter; and havino" seen a deleiiation of Indians c^aily dressed in their native costume, he was seized with a passion for depicting the various phases of aboriginal life, which would soon pass away. He went into the Yellowstone country, and met in his travels chiefs and famous medicine-men of the Cree, Blackfoot, Sioux, Crow, MaTidan, Flathead and other Indian tribes, whose features and dress were painted on the canvas for the pale-faced tribes to gaze upon wiih astonishment. Having tini-shed his first set of paintings, he became 1 90 THE INDIANS. a travelling showman, oxliihitin^ his pictures, with riiinierous dresses, ornatiients and weapons of warfare, which he liad collected durinir his residence anionfr the red men. Thousands of people visited his entertain- ments, and were highly dciighted and instructed. Flaving spent some time in Pliiladelphia, Boston and New Yor!' he went to Europe with his collection. His lectures and entertainments were e.xceei I •» >i I ■ I I- CAMP AND WIGWAMS. 107 discovery of "junks" on the Pacific coast, and if a few, why not many, with the inhabitants of islands, wafted thither against their will, or voluntarily seek- ing new lands. Travellers from British Columbia have informed me that the resemblance in features of the Chinese and Indians on the coast is very striking. Let both assume the same kind of cfarment, and the resem- blance is almost complete. " Westward " has, in gen- eral, been the motto of the nations. After the period of the establishment of the Greek and Roman colonies, or rather from the invasion of the Goths and Huns, the tendency of migration has been westward, and to-day the direction is the same. The lost Atlantis the- ory of peopling the New World, has very many attrac- tions for the student of ethnology. Ignatius Donnelly is enthusiastic in his belief of the reality of this island world, and Dr. Daniel Wilson as strongly declares that its existence is mythical. There are diflTerences of opinion among philologists as to the Basque language of France beiniij the foundation lanoruage for the num- erous lantTuages and dialects of the New World. The Basque people are the descendants of the primitive Eskuarians, who dwelt in Europe. If this affinity, then, of language can be fully established, it will be a strong factor in solving the problem of the relation of the Indians to the people of Europe. Much has been written on the origin of the Red Race, but it still re- mains an unsettled question. Some plodding genius may, in the near future, stumble upon evidence suffi- cient to unravel the mystery, and then will there be one less incentive toward enthusiastic culture in the intellectual world. 108 THE INDIANS. NATIVE RELIGIONS. The Indians are an eminently religious people, strono- evidence of which is seen in the elaborate religious systems existing amongst them. Their superstitious fears arise from the beliet' of spiritual forces surround- ino- them, and influencing their lives. The devotional spirit is manifested daily, in their customs, and in all the routine of life. Many of their traditions are of a religious character, and the mythology is moulded by their ideas of the spiritual world. In their social and political organization, and in their war customs, the spirit of piety is manifested. In the "medicine-men" we recognize the medical priesthood, the members of which are the priests and doctors of the camps. The majority of the Indian tribes believe in the existence of a Great Spirit, who may, or may not be the creator. He is not the same Supreme Being as that believed in by the white man, although the influences of Chris- tianity oftentimes exert such a power over the theolo- gical opinions of the Indians as to cause them to accept the Christians' God as the same. To some he is the Sun, and to others, the Old Mm, the Man Above the Great Spirit, the First Cause, and the Captain of Heaven. Besides the Great Manitou. there are lesser Mani- tous, lesser spirits, and secondary creators. These re- side in the rapids of rivers, and in the strange things resulting from freaks of nature. A peculiarly shaped stone, contorted tree or lonely cave, are recognized as the stopping places of the spirits, hence the sacrifices made, and the presence of trinkets at these places. In i •* d CAMP AND WIGWAMS. 109 J •* /1 the mortuary customs of these people, there is in-ma- nent the doctrine of the immortality of the soul. The widt'ly prevailing custom of burying articles necessary for travelling with the dead, to assist the spirits on their journey to their future abode, and to be of ser- vice to them during their residence there, is begotten of this doctrine. Some believe, that as the things de- posited in the graves decay, the spirits will take them away, to be again united, and used in the spirit world, but the more general opinion is, that the spirits being immaterial, must use spiritual things, and they take, therefore, the soul of the articles and leave the matter behind. Creation and providence are prominent doc- trines in their theological system. The latter is to them a powerful reality. Though not taught expli- citly, there is betokened in the recognition of sin the existence of a law, which belongs to the Supreme Being, and which, when broken, constitutes sin, and man is punished by the infliction of disease for his disobedience. The soul of the red man cries out for forgiveness of sin, and this hnds its highest expression in .sacrifice. Sacrifices are made by some tribes of In- dians to the evil spirits to propitiate them, that their favor may be gained, and evil warded off. Prayer is offered to the Sun, the Great Spirit, and to the lesser spirits at the stopping-places of the gods. I have oftentimes seen the red men reverently pray to the Supreme Being for help in their seasons of distress. At the Sun-dance the ideas of sacrifice and prayer are very prominent. The medicine-man in the sick lodge prays for the spiritual power to help him in healing 110 THE INDIANS. the sick. The floating garment at the top of the lodge is placed there to attract the lesser divinity as he is passing by, that he may lend aid. The piece of tobacco thrown into the rapids is to propitiate the spirit that presides over the place. Prayers are offered, and sonofs suns: when crossinfj dan^jerous streams, to seek the favor, divert the attention, or drive away the spirits that haunt the waters in their rapid course. The Mexican Indians possess elaborate forms of prayer, rites of baptism and purification. Traditions of the flood, and several narratives of Scripture are found amongst the Indians, but it is difficult to learn correctly whether these belong to their native religion, or result from contact with Christian teachinc^. The souls of the dead go to the sand hills and the happy hunting grounds, a sensual heaven suited to the ideas of the people, whose minds are more firmly concentrated on the concrete things of life than on the abstract. An inferior place is allotted to the existence of hell and a personal devil, the native intellect beins: more apt to dwell on the prospect of pleasure than pain, in the future. Invariably they are non-believers in evolution, the idea of a Drimal creation beincr more consonant with their views, as to their relation to the great First Cause. There is inherent in the nature of the red man a strong love for his own system of re- ligion, which prevents the acceptance of any other form of doctrine from that in which he is trained. He will adopt more readily the mode of life of the white race, as he sees the benefits that will accrue from this, «r» CAMP AND WIGWAMS. Ill .1 4. but his long-cherished beliefs are dear to him, and it is difficult to tear the mind and heart away from the re- ligions of the forest and plain. As the boy grew up to manhood, he went out into the forest or mountain to wait for the vision that should reveal to him the animal whose spirit was to be the guardian angel of his life, and when found he returned with support for the duties and struggles that lay in his path through this world. To accept another religion without ex- periencing the power of the spiritual forces that lay within it was to deprive him of the strength, hopes and joys that dwelt in his own. There is sunshine and shadow in this native religion, yet there are features of interest, many of which we admire ; and some exist that claim a kinship to the superior system of the Carpenter's Son. AN INDIAN CAMP. Entering a store we saw an Indian war-cap hanging, and after making some inquiries from an old Indian trader, got the following information : — " Four years ago our informant was an Indian trader two hundred miles further up the Missouri river. He was the only white man in the Indian camp. There were some horses beloncrinor to his band orrazinof outside the camp. During the night news came to the camp that some Sioux Indians were stealinsr their horses, and at once the young men seized their guns, jumped on what horses were left, and pursued the enemy. After follow- ing for two days, some of the enemy were killed and the property recovered. One old Sioux liad his horse .*'. i I 112 THE INDIANS. 7 shot under hiii), and being run down, threw up his hands and pleaded for mercy. One of the party stepped up to him, and drawing a large knife cut his nose oft'. Seeing by this that there was no hope, he told his name, where he came from, and why he stole tlie horses. He stated that his band were almost on the point of starvation, and they only came to take a few horses. His storj'' being told, one of the Mandan Indians walked up behind him and cut ott' his head. After severing the different parts of the body, the head was fastened to the top of a pole, while the other parts were tied by ropes, and kept dangling to long poles which the riders carried. Returning to the camp, the poles were staked in a central spot, and around these they danced and feasted for a whole week." It was the war-cap of this old Sioux that we saw. It was sold to the Indian trader for one dollar, as the Mandan who had it was afraid of the spirit of the Sioux. So superstitious were they, that when the night was stormy the Mandans would go to the graveyard and shoot their guns to keep away the spirits of those whom they had killed. The cap had a long piece of leather attached to it, which hung down the back of the wearer, and this was full of black and white feathers. The black feathers denoted the number of ponies the wearer had stolen, and the white ones represented the number of persons scalped. This cap had twenty-eight black feathers and seven white ones. Happy were we that those days had passed away when deeds such as these were delighted in, and scenes of blood and cruelty the order of the I ' tf» CAMP AND vVIGWAMS. 113 day. During our stay in this city (Bismarck, Dakota), we had an interview with an Indian interpreter, who had just arrived with four chiefs of tlie Gros Ventre and Mandan tribes from Washington. The chiefs ap- peared very well satisfied with the results of their nieeting at Washington. We were informed that one of these chiefs was the man who killed the Sioux, and that he ran a great risk, when returning from Wash- ington, of being killed by some Sioux Indians who were there, as the murdered man's V)rother was amongst the number. Some Kee Indians are camped upon the plains, and we are anxious to see how Indians live amongst themselves. A lively walk through the heavy prairie grass, and we stand in front of a few canvas tents. We notice by the tents and the wearing apparel that these Indians have seen something of civilization. At the doors of the tents two or three Indians are reclining on the ground. Strong, able- bodied men they are, and well calculated to do efficient work on the farm ; but there is the want of training. Men and women wear their hair lonor, and were it nicely arranged would appear beautiful, being of a jet-black color. You can only distinguish the men and women by the peculiarity of dress. The men wore prints made of common blankets, with the seam about two inches wide on the outside. They had very large ear-rings, wore shawls or long white or black sheets, thrown over them, and one fine-looking fellow, who showed his beautiful white teeth to advantage when he laughed at us, had pieces of tin about three inches wide bound round his arms as ornaments. The 8 114 THE INDIANS. women were dressed like our Canadian ladies, only not accordinj^ to the fashions of the day. Shawls of a red or tartan color seemed to be their preference. A dog or two lay in the tents. Outside, the horses were roaming, while some young Rees were busily engaged training colts in a style ditiering from Canadian far- mers. A Ree got upon the back of the colt, and having placed a bridle on its head, had a long rope trailing on the ground, so that if he were to fall off he could catch it before the colt got away from him. In front of the colt rode another Ree upon a spirited pony, and he carried a rope in his hand, which was attached to the colt's bridle, thus the untrained was drawn along when he became stubborn. Behind the animal being " broken in " ran a lad with a whip, to remind the young invincible that he must plod on. A good way of training, perhaps, but I should think a very labo- rious one. A little wooden cart stood between the tents, having a rack which was all covered with buf- falo meat, put there to dry in the sun. An old woman with very coarse features was employed boiling some buffalo meat, the smell and color of which was not very enticing, even to a man with an earnest longing to satisfy the cravings of nature. The bones of the buffalo were strewn along the ground, looking very bare after having undergone the operation of passing between the teeth of a hungry dog or two. With the salutation of " Hi, hi," we approached the chief, who sat upon the ground, and he, answering with " Hi, hi," held out his hand, which we shook heartily. Not understanding their language, and they being just as {■ . » CAMP AND WIGWAMS. 115 ♦ deficient in English, we were al»out to leave when the chief handed us a paper, which was to the ettect that his name was Black Fox. He was a tall, fine-lookinix man, and appeared to he very intelligent. For eight years he had acted as a scout, and served under Gene- rals Custer and Miles. Thankful for the information, invigorated by the walk, and rejoicing in the fact that our early advantages were very much superior to such as these, we retraced our steps, perfectly satisfied with our first visit to an Indian camp. FOOT-PWINTS OF THE RED MAN. A feeling of sadness creeps over our hearts as we gaze upon the lingering traces of a civilization .sup- planted by a nobler systeui of morality and religion. Here and there along the rivers, on the prairies, in the forests, and on the mountains, the pioneers of this conti- nent have left impressions of their customs, and reveal their hidden lore to those trained to listen to and in- terpret the language of the inanimate things that sur- round us in life. In former years the old trees that skirted the rivers were the resting-places of the dead, biit the strong winds, and the decay of natural things have destroyed them, and few of these receptacles con- taining an Indian chief or famous warrior now exist. Sometimes small circles of stones may be seen on the prairie which were u.sed to keep in position the bottom of the lodges, but these are becoming scattered, and even where they remain as they were left, few persons can tell the cause of this peculiarity. The .sacrificial otierings surroundiiig strangely shaped rocks and trees 0) bo nt C .2 c c 4M CAMP AND VSriOWAMS. 117 have been seized by vandals and cast away, betokening a different kind ot* train in«^, and a lack of appreciation of the religious customs of the red man. Cairns of stones sometimes mark the spot where famous battles had been foui^ht between hostile tril)es, and could they but speak, strange narratives would they tell of horse- stealing, cruel torture, and scalping. A few of these cairns are still in existence, but most of the actors in these bloody scenes have gone to the land beyond, and the history of these strifes will soon be sunk in depths of ol>livion. Long years before the advent of the white man upon the continent, the highways of the New World were the trails of the red men. The rivers were the high- ways for those who travelled by canoe, and many scenes, strange and sad, were enacted on these waters. Over the mountains and prairies these singular path- ways led to distant camp-fires, and the homes of lios- tile tribes. Through the forest they led, unmarked by tree, mound or stone, the keen eye of tlie red man, and the instinct of the race easily guiding safely toward his destination. These constituted a singular network over the continent, and many started on their journey from their camp-fires and lodges who were destined never to return. Could these scenes of former years be revived, what stranjxe emotions would thrill our heart.s. The men have gone, and much of their history has died with them. The fires that burned, the t.ales of adventure that were told, are things of the past. The railroads follow the old trails, ami the remnant of the red race 118 TFIE rNDIANS. t l> s have reced(^d from the haunts of modern civilization. The well-beaten paths are almost obliterated, and a sifjh escapes from our lips at the thought of the decay of the civilization of the pioneers of the white men. ASOKINUKI. A few days a^^fo I passed by a stone restint^ under the brow of a hill It was cone-shaped, of a peculiar color, about three hundred pounds weii^ht, and held by the Indians in great reverence. A circle was made in the earth around it, and there lay articles of cloth- ing and ornaments of various kinds. This was one of the famous " medicine " stones of the Black feet Indians. As the Indians passed to and fro, they knelt beside it and made offerings of berries, bufi'alo meat, or anything they might possess suitable for a sacrifice. Visiting one of the Indian camps some time ago, I met my old friend, Apo(ikina, the medicine-man, and had a lonor conversation with him. Goini; throufifh the camp I saw a man building his house, and I said to him, " My friend, this is Sunday : why are you building your house to-day ?" He replied, " I prayed this morning, and now I can go to work." After talk- ing with him a little, he promised he would not work on Sundaj^ and accordingly he left off* building his house. I heard the medicine-man's drum beating, and inquir- ing who was sick, was informed that a little girl — one of our scholars — was ill. I went to the lodcje where she was, and there^saw two blind old medicine-men, who ceased beating their drums when I entered, and shook hands with me. Soon they began their incan- 1 CAMP AND WIOWAMS. 119 tations, winch consisted in bcatinc: their drmns, sinir- \n^ Indian son<^s, and shaUini^ their l)odies, keepinj^ time with the tune. All the inmates of the lodi,'e joined in the singing, and even the sick j^irl was com- pelled to join the rest of the company. The drums ceased heating and the chief in(Mlicine-nian told the mother to lay the girl on her hack and hold her hands. She screamed loudly, hut the drums heat still louder, and the singing continued. The old man put a small piece of glass in Ids mouth, and then began to feel all over the body of the girl with his fingers. Taking the piece of glass between his finger and thumb he inserted it in the flesh as a doctor's lance, and then stooping caught the Hcsh between the teeth and very roughly and cruelly began pulling and sucking th(; blood. 1 felt sickened at the sight of his horrible roughness and felt indignant, but prudence suggested that I had better not interfere until the ceremony was over, and then try afterwards to prevent the contin- uance of such loathsome practices. After a great deal of exertion, the Asokinuki (medicine-man) spat out a few drops of blood. He was going to repeat the opera- tion, but through the intervention of my school teacher he ceased. Taking an old wooden basin he poured into it some water, and putting in it two hot stones, he dipped his hands in the water, and, after spitting on them, bathed the girl's body and wiped it with a dirty brush made of feathers. The cetemony ended, he called for his pipe and had a smoke, evidently feel- ing that he had performed a wonderful operation. % 120 THE INDIANS. INDIANS AND BUFFALO. Schoolcraft was one of the most prolific writers on the Indians, and he is regarded by those who read only popular Indian literature as the most proficient author on this subject. He has, however, been surpassed by later writers, who have discovered very many inac- curacies in his writings, and the scientific student has been compelled to reject many of his theories and fol- low the teachings of better trained anthropologists. The investigations of these special students have re- vealed myths and traditions that increase our admira- tion for the native religion and literature of the Ameri- can Indians. Amongst this race there have existed animal societies, having special forms for admission and a definite object in view. Amonii^st the Omaha Indians there is a buffalo society, which is medical in its character. The members of this society attend to wounds and injuries. They possess the knowledge of a root, which they keep secret, and when attending a wounded person chew this root and inject the saliva into the wound. Frac- tures are bound with splints, but they never amputate a limb. They continue their services for four days, at the end of which time the patient is placed upon his feet, urged to walk a few steps, and then declared cured. Enforced rest completes the cure. The buffalo occupies a prominent place in the legends of the Indians, and consequently a certain degree of veneration is given to this animal. When a man among the Santee Indians dreamt of buffalo, he took the head of a bufi'alo which he had (I !•? Il CAMP AND WIGWAMS. 121 4 ¥ killed, removed the skin, restored it to its natural ^hape and allowed it to cure. He then removed the sods from a few s(|uare of feet of earth behind a lodge, worked the exposed earth very tine, took a new blanket or robe, which must not have belonged to a woman, and placed it over this prepared soil, which was called the " Umane." The skin of the buffalo head having retained its natural shape was painted blue on one side and red on the other, and then placed in the centre of the blanket. Upon the blue side tufts of white swan's down or small eagle feathers were tied to the hair, and upon the red side tufts of down painted red were tied. When this part of the cere- mony was completed, a pipe was filled, the feast kettle hung over the tire, and after presenting the pipe to the head, the dreamer addressed the head as follows : '• Grandfather ! Venerable man ! Your children have made this feast for you, may the food thus taken cause them to live, and bring them good fortune." The superstitious fears of the Indians arise gener- ally from their religious beliefs, in which fear and veneration of certain animals are incorporated. The native religion of these people is the expression of divinity inherent in their natures. When we can ex- amine these from an Indian's standpoint, and interpret them fully, a higher appreciation of naiiv^e civilization will result. INDIAN ORATORY. Much have I learned from listening to the lectures of famous English and American orators, and many 122 THE INDIANS. lessons have I received from a close attention to the style exhibited in the speeches of our Indian orators. A commanding presence is not at all necessary to give a man influence in the Indian camp. To gain superi- ority, there must be the keen eye, dignified bearing, honest principles, intelligence, and a courageous heart. Tecumseh, the famous Shawnee chief, was physically and mentally a giant among his Indian followers. He was noted for his industry, wisdom, courage and mili- tary geniu"^. His words were clothed with fire. When he addressed his diisky warriors, or spake to the white man in behalf of his people, he exhibited a vehemence of manner, and a power attended his words that aroused his followers to enthusiasm and sent a thrill through the hearts of his enemies. His life was elo- quent, and his words were strong. I have been charmed by the utterance of Indian speakers among the Pottowattamies and the Chippewas, and the power possessed by such for swaying their audiences seemed wonderful. There was no studied manner, and no gigantic physical form, but the language was that of the heart, and it touched the souls of the hearers, pro- ducing the effect desired. There is manifest in the examples of true Indian oratory extant, what Goethe has well said : h ' "■ If from the soul the lano-uasro does not come. By its own impulse to im})el the hearts Of hearers with communicated power, Fn vain you strive, in vain you study earnestly. CAMP AND WIGWAMS. 128 •'.= - Never hope to stir the hearts of men, And mould the souls of many into one, liy words which come not native from the heart I " The eloquence of the Indian orators is unstudied, yet what added power would they possess, and what majestic eloquence would be theirs were they to enjoy some training in the art of true speech ! Some of the most eloquent speakers among the Blackfeet Indians are men of low stature, but none of them are mean and base. They are intelligent, possess good princi- ples, and are brave of heart. There is an excitability in the Indian temperament that is more easily roused by the manly words or their leaders than is experienced amons their white brethren ; yet the warrior who does not act well in times of peace will soon realize that when he calls to action those who should follow him, though he speak never so eloquently, his words will fall lifeless, and few will respond. The life must correspond to the words in order to insure success. Indian elo- quence, then, has its source in the heart, is illuminated by the imagination, strengthened by intelligence, guided by reason, and gains its greatest success by the eloquent life. Practice l)rings perfection to it, and cultivation is going on continually. Blest is the man who has the commanding pressnce to prepare the way for the powerful speech, and who can, by his manner, keep the attention of his audience while he gives them words of wisdom to cheer and guide. The true method of English, American and Indian oratory is well ex- pressed by a lady writer : 124 THE INDIANS. •' There's a charm in delivery, a magical art, That thrills like a kiss from the lips of the heart ; 'Tis the glance - the expression — the well-chosen word, By whose magic the depths of the spirit are stirred, The lip's s:>ft persuasion — its musical tone ; Oh ! such were the charms of that eloquent One." PRIMITIVE PEOPLE. " The proper study of mankind is man." This is true as related to the knowledi^e of human nature, and equally so, as applied to tlie information received concerning the physical and mental character- istics of the human race. Deeply interesting is the study of the ten thousand objects in the Smithsonian Institution, illustrating the life of preliistoric man in western Europe. The chipped stone implements of the people who lived in the dim past of the world's history, and the peculiarly shaped skulls, which anthro- pologists say belonged to a race lacking the power of speech, or, if possessing this faculty, having few ideas worthy of expressi(m, excite our curiosity and awaken our interest. The relics of the cave-dwellers and the men of succeeding generations, reveal the progressive development of man, and indicate the fact that the Divine Intellect is educating the human race which shall receive its full complement in the future, when the ideal race shall be the result of a union of nation- alities speaking a universal language, and accepting a common faith. The shadow of mystery hovers over the races of mound-builders and cliti-dwellers, only to pass away when we read the history of the Indians of the New CAMP AND WIGWAMS. 125 World. In Europe and America remnants of primitive people still exist, and the customs of these and extinct races, althoii^h savage and strange, are deeply interest- ing and instructive to the people of the present century. The intrepid traveller, Baron Von Humboldt, states that the natives of tropical countries show an irresistible desire to eat earth. When the women of Maofdalena river were fashioninof their earthen vessels, they would take large pieces of clay and eat them. When descending the Orinoco, he spent a day with an earth-eatiuii tribe of Indians called Otomacs, and thus describes the habits of these people : "The earth which the Otomases eat is a soft, unc- tions clay, a true f)otter's clay of a yellowish-gray color, due to a little oxide of iron. They seek for it on the banks of the Orinoco and Meta, and select it with care, as they do not consider all clays agreeable to eat. They knead the earth into balls of from five to six inches in diameter, wdiich they burn or roast by a weak fire until the outside assumes a reddish tint. The balls are re-moistened when about to be eaten. A very intelligent monk, who had lived twelve years amonof the Indians, assured us that one of them would eat from three-quarters of a pound to a pound and a quarter in a day. If you inquire of an Otomac about his winter provision, he will point to the heap of clay balls stored in his hut " Regarding other peoples who practise this custom, Humboldt says: "We find the practice of eatini> earth diffused throughout the torrid zone, but accounts have also come from the north, accordinof to which hundreds of cartloads of earth con- I 12G THE INDIANS. taining infusoria, are said to be annually consumed by the country people in tlie most remote parts of Swe- den, and that in Finland a kind of earth is occasionally mixed with bread/' The ancestors of a tribe of Indians in Ecuador ha• CAMP AND WIGWAMS. 129 fi for this work is shown in the results so well illustrated in Miss Tucker's " Rainbow of the North," and Wel- come's "Story of Metlakahtla." THE BLOOD INDIANS. The land of the Red Men is fast becoming the liome of the pale-face. Much of the history of the aborigines of the west is shrouded in mystery, the aged historians of the tribes passing gradually to the land beyond, and the younger generations failing to grasp intelli- gently the interpretations of mythology, and the full meaning of the traditions related to them by their worthy ancestors. There still linger amongst us a few of the heroes of the olden times, who treasure the only remaining data of the early history and migrations of the people. It is a fascinating duty to sit in the lodges and listen to the brief biographies of haughty war- chiefs, the eloquent descriptions of famous battles, or the plaintive and pathetic stories of holy men, who dreamed dreams and saw visions until, on the lonely mountain or in the deep and rugged canyon, they con- tended with the spirits of darkness, and victory was ultimately gained. The land is dotted with places of historical interest to the red men, but the busy farmer and the earnest student, alike in their ignorance, pass them by, for they speak a language strange to their ears, and the sacred trees and rocks make unto them no new revelation. The land occupied in past ages by the Shoshonees and Flathead Indians is now the home of the Blackfeet confederacy, known by the distinctive names of the 130 THE INDIANS. three tribes which constitute the confederacy, namely: the Black feet proper, Bloods and Piegans. The Indians speak of themselves by the name of the tribe to which they individually belong, but when re- ferring to their confederacy, they call themselves by two distinct appellations, Saketupiks, i.e., the people of the plains ; and Netsepoye, i.e., the people that speak the same language. There are two thousand Blood Indians located on a tine reserve south of Macleod. The Blood ajjencv is distant from the town about fourteen miles, the south- ern portion of the reserve, however, is about seven miles from Lethbridge. There are nine hundred Piegan Indians on their own reserve, which is about twelve miles from Macleod There are portions of both of these reserves which are nearer to Mac!jod than the distances given, but as the agencies are the central places, and the general ren- dezvous of the natives, these are chosen as the best adapted to give the reader an idea of the vicinity of the red men. The advent of the white men, and the influences of the encroaching civilization of the white race have wrought many changes upon the natives, so that no longer can we gaze upon the ideal Indian, as depicted for us in the page? of Fennimore Cooper and Catlin. The days of the bow and arrow, buffalo skin lodges, and ornamented native dresses are past, and in their stead there are plain matter-of-fact Indians, facing the stern reality that soon, very soon, they will be doomed to earn their bread by the sweat of the brow. r i CAMP AND WKiWAMS. 131 > I) A few years h<,'o the butt'ulo lodges were decorated with scalp-locks and picture-writing, but these are gone. Yet we need not despair of finding much that is interesting in their language, mythology, traditions, native religion, and customs. The student will find much to excite his enthusiasm in the stu la/y and careless, and work very little. Medical attendance is supplied to the Indians, and by this means th are local legends which are associated with rocks, trees, landslides, peculiarh'- looking stones or mounds, and rivers. The North-West teems with wonderful legends of spirits that have performed some mighty deeds, and although many of these are being- lost, or are rapidly changing their form, there are 166 THE INDIANS. 1 1 very many worthy of preservation. There are myths of creation, the fiood, and many other Biblical stories told from day to day in the lodojes of the west. There is the story of Napioa — the Old Man — and the crea- tion of the world, the origin of rivers and mountains, the solar myth of Kiltoyis amongst the Blackfeet. The Cree Indians, in their pagan state, pray to the great Evil Spirit. They say that the Good and Great Spirit is kind, and will not hurt them, they do not need to pray to Him ; but the great Evil Spirit will seek to inflict injuries upon them, therefore they pray to him and make their sacrifices to cause him to look kindly upon them, and to restrain his wrath. The creation story is the same amongst the Crees, Black- feet and Ojibways. The differences are slight indeed, the story is substantially the same. The Pottowatta- mies relate this story in the same way. There was a secondary creator, under the Great Spirit, called Michabo amongst the Algonquins, Napioa amongst the Blackfeet, Nanaboozho amongst the Pottowattamier and Glooskap amongst the Micmacs. This personag. as good and bad, full of virtue and all kinds of t i'. :ery. On the vast expanse of waters which had been formed bv the chief Creator, this secondary creator was sittinij on a loif or canoe accompanied by a woman. The two persons were surrounded by all kinds of animals, and a discussion was held as to the matter that must underlie the water. P^jur animals were sent down to find out this substance, three of whom failed ; the last, the muskrat, returned with some mud in his forepaw. This the LEGENDS OF THE RED MEN. 1(37 woman scraped off, and began to work around in her hands. It rapidly grew, and then was placed in the water, where it continued to increase in size. The wolf began to be troublesome, and the woman becom- ing angry with him, scolded him, and finally threw him upon the island. He ran around the outside, making in the plastic soil indentations with his paws, and causing the shores of the rivers to be harder than any other soil. Herbs and trees began to grow, and a small shrub planted by the woman grew until it reached the sky. Overhead there was seen a beauti- ful object which fascinated the dwellers on the island. The woman sent the man up the tree to find out what it was. It looked like an old woman, and he caught it with a snare. The woman was angry, and several animals were asked to go up. The racoon went up, but the heat was so great that he was scorched and fell down. The mole ascended, and when the heat increased burrowed and cut the snare, allowing the sun to go on his course, but in doing so, had his nose scorched. There are legends directinj]: the mind to the orierin of the Indian, the fall of man, the Garden of Eden, the flood, a confusion of tongues, the rainbow, the coming of a culture-hero, or Saviour, and the advent of a white race. Amongst the Ojibways, there is the symbol of the Cross in some of the flint arrow-heads ; and the Crees and Blackfeet have the same symbol on the medicine pole at the Sun-dance. Having seen it as- serted that this symbol, amongst the Indians, was post- Christian, I made special incjuiries, and found that 168 THE INDIANS. these syriiuclo were in use amongst the red men of our Canadian North-West before the advent of the white man amongst them. There is amongst the tribes of the Blackfoot con- federacy a beautiful solar myth, similar to the Irociuois myth of loskeha and Tawiscara, and the Athabascan myth of the Two Brothers. This is the fascinating story of KUTOYIS. There was an old man who had three daughters and one son-in-law. This young man had not any dis- tinguishing name, but, for the sake of convenience, we will call him the Bad Brother. This Bad Brother compelled the old man to hunt the buffalo, and keep the family well supplied with meat, wood and water. He would not work himself, but kept the old man toiling hard, and yet he was always poor, and his heart was filled with sorrow. When meat was brought to the lodge by the old man, the Bad Brother took it all away, and grumbled because there was not more, not allowing enough for his aged parent to eat. As the old man's wife was cooking meat one day, she picked up off the floor of the lodge a clot of blood, and threw it into the pot. When it began to boil Kutoyis was formed from the clot of blood. He sprang out of the pot a full-grown young man. Kutoyis came one day to the door of the lodge where his father was, and heard him groaning bitterly. Inquiring the cause of his grief, he told Kutoyis the sorrowful tale of the harsh treatment he was receiving 4 I LEGENDS OF THE RED MEN. 169 at the hands of his son-in-law. He told his father to grieve no longer, that he would procure for him abun- dance of game, and s,ll things necessary for his suste- nance and happiness. The father and son then went out together to hunt. They saw a fine, fat buffalo cow, and were going to kill it, when Kutoyis said, that now he would find abundance of food. As they were pro- ceeding in company, they heard the Bad Brother scolding, and Kutoyis told his father that if his brother-in-law said he would kill him, to answer him in the same manner. Kutoyis hid himself as the Bad Brother came up, threatening the old man. The father said to him, that he had better not talk in that way, or he would kill him. The Bad Brother ran after the old man and tried to kill him, but he kept out of his way. Whilst thus engaged, Kutoyis sprang up, drew his bow, and shot his brother-in-law, killing him. Peace and plenty then flowed into the old man's lodge, and Kutoyis employed all his time in driving the evil out of the world, and in striving to unite the people and make them happy. The fathers and mothers in the Blackfoot, Blood and Piegan camps told this story to their children to hush them to sleep. Here is a nature- myth found amongsT, the Indian tribes of America. Dr. Brinton, in his Myths of the Nevj World, has fully illustrated and interpreted these myths. The son-in-law, the Bad Brother, represents the darkness, storm or night, which brings sorrow to men's hearts, and deprives them of good crops, bringing poverty in his train, and threatening to kill them. Kutoyis represents the dawn, morning or sunshine. When the 170 THE INDIANS. dawn or sunshine comes, there is a contention between the darkness and the dawn, between tlie sunshine and the storm, and the dawn or sunshine defeats, slays the darkness or storm, and peace comes to men. Then are there abundant crops, joy in \non's hearts, and gladness rei ns over all the ei, th. Beautiful, indeed, was this method of teaching b} i;i ? b dian mothers, and happy were the hearts that fui;; gra^v> ed the full import of these tales. / TRADITIONS OF THE WHITE MA^^'S SUPERIORITY. The Seminole Indians say that when the Great Spirit made the earth, he created three men of fair complexion, whom he took to a small lake and bade them jump in. One immediately obeyed the command, and came forth from the water fairer than before. The second hesitated, and did not jump in until the water became muddled, by which he became copper- colored ; and the third, having waited until the water was black, had his complexion changed to a deep black color. The Great Spirit then placed three sealed packages before them, and desiring to make compen- sation to each, gave the black man first choice. He took up each package separately and tested their weight, judging that the heaviest package was the most valuable, he chose that ; the copper-colored man chose the next, and the lightest fell to the lot of the white man. Upon being opened, the first contained spades, hoes and other implements of manual toil; the second had fishing tackle and weapons for hunting and war ; the third revealed pens, ink and paper. I le(;j:nds of the red men. 171 Thus the white man had the mears of mental improvement, which gave him the superiority over the ancestors of the other races of men. The Ottawas rehite a tradition of the unity of the red race and the final dispersion into tribes. In the beginnino- the tribes were the same people. There arose a dispute among their ancestors about the foot of a bear, which it was found impossible for them to settle. They finally agreed to .separate, and they went their different ways, until in the course *. t i ne dif- ferent triber* were found, speaking oth ' U (uages and being named after the children o *.h«. ancestors of the red race. The powerful Dakotas relate a won rfal tradition of the white man's influence over their confederacy. Many years ago tlie Dakotas were a rich and powerful people. They had abundance of horses, their lodges were numerous, their hunting ground very extensive, their women beautiful and accomplished, the warriors were honest and brave, and the people lived to a good old age. They were feared and respected by all the other tribes. Their counsels were sought on all impor- tant matters, and when the decision was given none dared to disregard it. As the people were strong, there was seldom any war, and they rapidly increased in numbers. One day there was found on the prairie a stranger, whose body was white, his hair and eyes of a brown color. He was brought to the \lllage of the Dakotas, but they found that he spoke a strange language, and they could not understand each other. He carried an iron bow without any string, and his 172 THE INDIANS. arrows were small, heavy and round. When he fired it off the people became frightened at the noise and fell to the ground. He could shoot very straight and at a long distance, and easily pierced the strongest buffalo shields of the warriors. Many of t\e people reverenced the white man, and thought he had been sent to aid the Dakotas against their enemies and to make them invincible, but others thought that he stole the thunder of the Great Spirit, and if he was allowed to remain, great calamities would fall upon them. A consultation was, therefore, decided upon, to know what to do with the white man and his iron bow. The council re- mained in consultation a day and a night. The white man was invited, his weapon was examined by the boldest warriors, he was ordered to prepare it ready to fire, but not to fire it, and then the chiefs closely watched the operation. They saw that the iron was a hollow tube, in which he placed .some shining black sand and a small round arrow, which he pressed hard witii a long rod ; that he put some of this black sand on the top of the tube, near a piece of black stone, and when he touched a small piece of iron under the tube, fire and smoke came out of it. No one could see the little arrow come out of the tube, but they said that it struck a tree before they saw the smoke and fire. It was decided that he should be allowed to remain. A lodge was given to him. He married one of the women, and soon learned to speak the language. The time came for the Indians to go out and hunt the buffalo, and then the white man went with the tribe to help get in the winter's meat. The buffalo * ' LEGENDS OF THE RED MEN. 173 roamed the prairie in large herds. When the white man fired his iron bow he killed the buffalo with one shot, and at twice the distance that the best warrior could shoot. Sometimes it took a dozen arrows to kill one buffalo, but the white inan was strong, and in two days sufficient meat had been obtained for the whole winter's supply. Then many of those who hated the white man believed that the Great Spirit had sent him to help the Dakotas. The following hunting season advance parties were sent out to learn where the buf- falo were, but they soon returned with the sad intelli- gence that none were to be found. They were scoffed at for their laziness, and others were dispatched to search, but they also brought back the same news. Consternation now filled the hearts of the people, and they concluded that the white man's iron bow had driven the buffalo away. The council was called, the warriors and women out- side uttered great lamentations, and it was decided that the Great Spirit was angry because his thunder had been stolen. Nothing but the blood of the white man could atone for the crime which the tribe had com- mitted in eating the meat killed by the white man. The white man sat in his lodge, from which he was speedily summoned by the cries of the warriors. As he went to the door, several arrows were fired at him ; his Indian wife ran between him and the warriors, and fell dead at his feet, pierced with many arrows. The white man grasped his iron bow and killed one of the medicine men, then picking up his wife went toward the river. The Indians following him were urged by 174 THE fNDlANS. the chief to kill him, hut none oljeyed. The white man cursed the people for killing his wife, and told them that the Great Spirit would destroy the tribe, that disease would come upon them and cause them rapidly to decrease, that their <^lory would decline, that white men would come in large numbers, driving away their game and devastating their hunting grounds, and that, from being a great people, they would lose their cour- age and become very few. The chief becoming angry, bent his bow to shoot, but the iron bow killed him, without utterinii a sinjjle i»:roan. As the white man ran toward the river, bearing the body of his wife, several arrows pierced his tlesh, but he heeded them not. Down the river bank he sped, out into the water, jumping from stone to stone, until he stood at a wide gorge over the falls of the river. Turning round upon the angry crowd of Dakotas he repeated his prediction of their coming fate, and told them that he and his wife should return to them again when the spirits of the people were broken, and disease and death dwelt in their camps. Then, he said, he should know them when the curse had bitterly fallen upon the tribe. Raising the body of his wife he threw it over the falls and cast himself after it. A few strucfS'les in the boil- ing waters, and he was seen no more. Search was made for the bodies, but they were never found. Some time after this a party was sent out to search for game, but found none. An old chief assembled his band and went forth to obtain food, promising to send word back if successful, but he never returned. A second party went forth to learn tidings of the !K(JKNI)H OK THK UEI) MEX. 175 first, an Islands of the Blest, and though the billows / 4» LEGENDS OF THE RED MEN. 181 rise high, they never reach the two stone canoes. Upon the same lake are other rowers seeking the Blessed Land, but they sink in its waters, and their corpses strew the shore. Groups of little children paddle gen- tly across the lake, and reach the shore in safety. After passing through many dangers, and witnessing many strange scenes, Abeka, who has tilled the wig- wams of the aged with venison and corn, and been a true friend to all his tribe, reached the shore in peace. The lovers are reunited for a shT)rt time in heavenly blessedness, until a voice comes to him telling him that he must return to his people, that his work is not yet accomplished, and that when his work is done he shall return to find his lost Wabose, as " Young and fair as when I called her From the land of Snows and Forests." When Abeka returns, his people doubt the truthful- ness of his story, and think that his mind has been agitated by his fastings and vigils, yet they are deeply impressed with his earnestness and noble life. He lives a righteous life, and teaches his tribe to act >bly and live justly, that they may finally reach th' sland of the Blest in one of the white stone canoes. i INDIAN THADITCONS. The mythological and traditional lore uf the native races is of suHicient interest to attract the attention of readers in general, and no traditions possess greater attraction than those of the red race on the American continent. 182 THE INDIANS. The Pottowattamies speak of one of the highest mountain peaks at Thunder Bay as the dwelling-place of the thunder, and that at one time there was seen the thunder's nest containing the young thunders. They said that a party of Indians found a nest of young thunders in the vicinity of the Rocky Mountains, in which were two young thunders. Some of the Indians touched their eyes with the point of their arrows, and these were shivered in their Imnds as if they had been struck with lightning. The beautiful flower known in the Southern States as the Cherokee Rose, is said to have received its name from the fact tliat a Seminole Indian chief having been taken prisoner by the Cherokees, was condemned to be tortured, but having fallen seriously ill, the operation had to be put off until he was restored to health. As he lay in the cabin of the Cherokee war- rior, the daughter of the latter, acting as his nurse, fell in love with him, and. desired to save his life. She urojed him to flee from the scene of dancjer, but he refused unless she accompanied him on his journey. Together they fled, but she had not gone far when her heart went back toward her old home. She asked to be allowed to return, that she might take with her some memento of her home and friends. She retraced her footsteps, and from the blooming roses which clustered around her father's house she plucked a sprig which she carried through her wilderness jour- ney, and finally planted beside her home in tlie land of the Serainoles. The loneliness of Saratoga Lake impressed deeply mmm mmm LECEXDS OF THE HEI) MEX. IcS.S the hearts of the brave Mohawks. They believed that its stillness was sacred to the Great Spii'it, and should a sound be uttered by a human voice in cross- inf^ its waters the Ctanoe would instantly sink. It is said that the wife of one of the early settlers was crossinj^ the lake in a canoe manned by several In- dians, who warned her before embarking of the dangers of the journey, and earnestly tliey sought to impress her with the importance of sacredly holding her peace. As tliey neared the centre of the lake she became anxious to convince the Indians of the falsity of their superstition, and uttered a loud shriek. The countenance of the red men fell, and a deep gloom settled upon them, but after a short pause they re- doubled their efforts, and soon reacb-^d the shore in safety. As the woman stepped ashoi^ she rallied the chief for his superstitious fears, bat the noble Mo- hawk scornfully replied, " The Great Spirit is merciful. He knows that a white woman cannot hold her tongue t >» LEGENDS OF THE HYDAHS AND OTTAWAS. There is a beautiful spring that liows continually from the face of a dry, burning rock, near Skidegate, Queen Charlotte Island, concerning which the Hydah Indians say, that many years ago an infant chief, bound to a slightly hollow cedar board, w^as carried by his mother some distance from their home, and laid do"wn on the beach while she went to gather berries. Although she Avas absent but a short time, the tide rose and carried the board and its burden out into the tij till n wmam^^^.M-\,dmsmmM Shooting the P ids. LLGKNDS OF THE IlED MEN. 185 ; channel. His parents went in a boat to search for him, but were unsnecesst'ul. The little bark was car- ried close to the shore, near this rock, and when the tide receded was left on the dry beach. The infant chief soon became thirsty, an2 / ^ '^ V Riotographic Sciences Corporation 23 WIST MAIN STRKT WEBSTER, N.Y. 14S80 (716) 872-4S03 .# f\ .^S^ ^\ [V ^ >. '^K\ 4P> O^ I * I I 1 ■! II CO 0) o OS a> M ■*•' bo .S '« m o O CHAPTER V. CA 0) o o i i THE LAND OF THE RED MEN. THE CANADIAN WONDERLAND. HE National Park! The Fairyland of the Rockies ! The Wonderland of the West ! Bright with anticipation, we boarded the train at Calgary, at one o'clock in the morning, and onward sped toward the grim sentinels of the continent. A run of ei