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FOURTEENTH  ANNUAL  REPORT 


or  THE 


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BUREAU  OF  ETHNOLOGY 


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SECRETARY  OF  THE  SMITHSONIAN  INSTITUTION 
1892-93 

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THE  GHOST-DANCE  RELIGION 


SIOUX  OUTBREAK  OF  1890 


BT 


JAMES  MOONET 


641 


Say,  shall  not  I  at  lant  attain 

Some  height,  from  ■vfhenci)  the  Past  is  clear, 

In  ■whose  immortal  atmosphere 
I  shall  behold  my  dead  again  t 

Bayard  Taylor. 

For  the  fires  grow  cold  and  the  dances  fail, 

And  the  songs  in  their  echoes  die ; 
And  what  have  we  left  hut  the  graves  beneath, 

And,  above,  the  waiting  sky? 

The  Song  of  the  Ancient  People, 

My  Father,  have  pity  on  me! 
I  have  notliiug  to  eat, 
I  am  dying  of  thirst — 
Everything  is  gone  1 

Arapaho  (ihoat  Song. 

643 


CONTENTS     ,A) 


Page 

Introduction 653 

The  narrative 657 

Chapter  I — Paradise  lost , 657 

II — The  Delaware  prophet  and  Pontiac 662 

III — Tenskwatawa  the  Shawiino  prophet 670 

IV — Tecumtha  aud  Tippecanoe 681 

,V — KauakOk  and  minor  prophets 692 

/  Kanakftk 692 

fl  Pa'thCskS 700 

/  Ta'vibo 701/ 

Nakai-dokH'ni 704 

The  Potawatomi  prophet 705 

Cheez-tah-paezh  the  Sword-bearer 706  / 

VI — The  Smohalla  religion  of  the  Columbia  region 708 

Smohalla 708 

Joseph  and  the  Nez  Perc^  war 711 

VII — Smohalla  and  his  doctri^ne 716 

VIII  — The  Shakers  of  Puget  sound "^"^^U 

IX  — \Vovnk^.±^  jf  flssijih    '^'/T 

The  doctrine  of  the  Ghost  dance rrrr. "^^'M 

Appendix:  '  " 

The  Mormons  and  the  Indians 792  ^ 

Porcupine's  account  of  the  messiah 793  S 

The  Ghost  dance  among  the  Sioux 796  >$■ 

,;^  Selwyn's  interview  with  Kuwapi 798 

XI — The  Ghost  dance  west  of  the  Rockies 802  -f. 

■XII -♦The  Ghost  dance  east  of  the  Rockies  —  among  the  Sioux 816  "{- 

\\    vy'  Appendix:  Causes  of  the  outbreak 829 

Commissioner  Morgan's  statement 829 

Ex- Agent  McGillycuddy's  statement 831 

Statement  of  General  Miles 833 

;  Report  of  Captain  Hurst 836 

\  Statement  of  American  Horse .--  839 

.     Statement  of  ISishop  Hare 84(U 

rxmVThe  Sioux  outbreak— Sitting  Bull  aud  Wounded  Knee ^43* 

^ -^  Appendix:  The  Indian  story  of  Wounded  Knee 884  1     ^ 

XIV— Close  of  the  outbreak  — The  Ghost  dance  in  the  south 9»TJ^ 

V— -The  ceremony  of  the  Ghost  dance 915  >) 

Among  the  northern  Cheyenne 915 

CAmoug  the  Sioux.^ 915 

Song  rehearsals 918 

Preparations  for  the  dance 918 

Giving  the  feather 919 

The  painting  of  the  dancers 919 

645 


646  CONTENTS  [ETH.ANN.U 

The  narrative — Continued  Page 
Chapter  XV^The  ceremony  of  the  Ghost  ilance — Continued 

The  ceremony 920 

The  crow  dance 921 

The  hypnotic  process 922 

The  area  covered  by  the  dance 926'*^ 

Present  condition  of  the  dance 927 

XVI — Parallels  in  other  systems 928 

The  BiJjlical  period 928 

Mohammedanism 930 

Joan  of  Arc 932 

Dance  of  Saint  John 935 

The  Flagellants 935 

Ranters,  Quakers,  and  Fifth-Monarchy  men 936 

French  prophets 938 

Jumpers 939 

Methodists 939 

Shakers 94I 

Kentucky  revival 942 

Adventists 944 

Other  parallels 945 

Beekmanites 945 

Patterson  and  Brown's  mission 946 

Wilderness  worshipers 946 

Heavenly  recruits 947 

Appendix:   Hypnotism  and  the  dance  among  the  Der- 
vishes    948 ,, 

The  Bongs 953 

Introductory 953 

/The  Arapaho 953 

Tribal  synonymy 953 

Tribal  signs 954 

Sketch  of  the  tribe 954 

Songs  of  the  Arapaho 958  -"'^ 

1.  Opening  song:  Eyehe'!  nii'nisa'na  —  O,  uiy  children! 958 

2.  Se'icha'  heita'icuni'na — The  sacred  pipe  tells  me 959 

3.  Ate'M  tiawu'ndnu'  —  When  at  first  I  liked  the  whites 961 

4.  A'iS'ni'hi' — My  partner 962 

5.  A'-nlsuna'a'hu — My  father 962 

6.  E'yehe'!  Wu'natju'uhu' — E'yehe'!  They  are  new 963 

7.  Hi'sdhi'hi  —  My  partner!  My  partner. 964 

8.  A'-nani'ni'bi'na'si  waku'na — The  wind  makes  the  head-feathers 

sing 965 

9.  He'!  Ndne'th  bishiqa'wd — When  I  met  him  approaching 965 

10.  Hana'na'wtmdtm — I  take  pity  on  those 966 

11.  A-ni'qii  wa'tvand'niba'tia' — Father,  now  I  am  singing  it 966 

12.  Ha'yana'-nsi'ya' —  How  bright  is  the  moonlight ! 966 

13.  Ha'Hni'bdt — The  Cottonwood  song 967 

14.  Eyehe'.'  A' nie'sa'na'—The  young  Thunderbirds 968 

15.  A'he'suna'nini  ndya'quti'hi  —  Our  father,  the  Wliirlwind 970 

16.  A'he'suna'nini  ndya'qiiti' — Our  father,  the  Whirlwind 970 

17.  Ninad'niahu'na — I  circle  around 970 

18.  -ffa'jiaftauiu'Ben  fteni'ni'Ma— The -Tfana/iaioMnt^tt  gave  it  to  me  ...  971 

19.  Ate'be'  iana'-iee'ti — When  first  our  father  came 971 

20.  A-ni'ane'thdhi'nani'na — My  father  did  not  recognize  me 972 


MooNKY]                                                 CONTENTS  647 

The  songs — Continued  r»n 
The  Arapaho — Continued 

Songs  of  the  Arapalio — Continued 

21.  Ni'-atliu'-a-u'  ii'hakii'nUh'ii — The  whites  are  crazy 972 

22.  Na'ha'ta  hi'taa'wu — The  earth  is  about  to  move 973 

23.  Ahe'ai'tna'nini  iickiqa'hd'wa-u'  —  I  am  looking  at  my  father 973 

24.  Ila'dnake'i — Tlio  rock 973 

25.  Wa'wa'na' datid' did'  —  1  am  about  to  hum 974 

26.  A-te'M  (In'neiita'nUy — At  the  beginning  of  existence ^1^5 

27.  Tahu'na'dnd'nia'huna  —  It  is  I  who  make  the  thunder J^  916 

28.  Ani' qu  ne' chawu' nani' — Fatlier,  have  pity  on  me .'.  977 

29.  A-ni'niha'niahu'na—l  fly  around  yellow ^     977 

30.  Niha'nata'yeche' li — The  yellow  hide mw- ^^ 

31.  A-bdd'thina'hu — The  cedar  tree tW. 978 

32.  Wa'tra  nu'nanu'nakit'ii — Now  I  am  waving  au  eagle  feather.. .  979 

33.  A-ni'qana'ga — There  is  a  solitary  bull 980 

34.  A-nfU'thibiwd'hand  —  The  place  where  crying  begins 981 

35.  Thi'dya'  he'ndd'atvd — When  I  see  the  thi'iiya 981 

36.  A-hu'hu  ha'geiii'iiti'ti — The  crow  is  making  a  road 982 

37.  Jii'taa'tvu  hu'hu'  —  The  crow  brought  the  earth 983 

38.  Ni'nini'tiihi'na  hu'hu'  (I) — The  crow  has  called  me 983 

39.  y&'nanii'naa'tdni'na  hu'hu'  (I)  —  The  crow  is  circlingaboveme.  984 

40.  lyu  ha'thabe'nawa'  —  Here  it  is,  I  hand  it  to  you 984 

41.  Hanaii'hi  ya'ga'ahi'na — I^ittle  boy,  the  coyote  gun 984 

42.  He'auna'  na'nahatha'hi  —  The  father  showed  me 985 

43.  Kdnisa'tdqu'thiChlnachi'chibd'iha' — Theseven  venerable  priests.  986 

44.  Xd'nisa'tdqi  Chi'ndchi'chibd'iha'  —  The  seven  venerable  priests  .  990 

45.  Xu'nanu'naa'tani'na  hu'hu'  (II; 990 

46.  Na'tunu'ya  chffbi'nh — The  pemmican  that  I  am  using 991 

47.  Hai'nawa'  hd'm'ia'quna'ni  —  I  know,  in  the  pitfall 991 

48.  Jid'hina'nina'ta  ni'taba'na — I  hear  everything 993 

49.  A-ba'qati'  hd'nichd'bi'hind'na  —  With  the  wheel  I  am  gambling.  994 

50.  Ani'dsa'kua'na — I  am  watching 995 

51.  Ni'chi'd  i'iheti'hi — (There)  is  a  good  river 995 

52.  Ni'nini'tubi'na  hu'hu'  (II) 996 

53.  AnihU'ya  atani'td'nu'nawa'  —  I  use  the  yellow  (paint) 997 

54.  Ki'naW niahu' taioa  hi'taa'iou  —  I  am  flying  about  the  earth 997 

55.  I'nita'ta'-usd'na  —  Stand  ready 998 

56.  Wa'wathd'bi — I  have  given  you  magpie  feathers 998 

57.  Ani'qa  hf'tabi'nuhu'ni'na — My  father,  I  am  poor 999 

58.  Nd'nisa'taqu'thi  hu'na — The  seven  crows 999 

59.  Ahu'nU  he'suna'nin  —  There  is  our  father 1000 

60.  Ga'aira'Ait  — The  ball,  the  ball 1000 

61.  Ahu'  ni'higa'hu — The  Crow  is  running 1000 

62.  Ya'tha-yii'na — He  put  me  in  live  places 1001 

63.  Ni'vad'qa'ua  chibd'ti  —  I  am  going  around  the  sweat-house 1001 

64.  Hiae'hi  —  My  comrade 1002 

65.  Na'tu'uani'sa — My  top,  my  top 1005 

66.  Ile'na'ga'nawa'nen  —  When  we  dance  until  daylight 1006 

67.  Xi'nd'nina'ti'naku'ni'na  —  I  wear  the  morning  star 1006 

68.  A-ne'na'  tabi'ni'na — My  mother  gave  it  to  me 1007 

69.  ri'Aa'a'o'/ii'Ai'  — Gambling  song  (Paiute  gambling  songs) 1008 

70.  m'qa-hu'hu'  —  'My  father,  my  father 1010 

71.  A'hu'nawu'hu'  —  With  red  paint 1010 

72.  Ani'qa  »ia<7o'(/H  — Father,  the  Morning  Star 1010 

73.  Ahu'yu  hdthi'na  —  Closing  song 1011 

Arapaho  glossary 10i2 


648  CONTENTS  [ETH.AHK.  U 

The  songs — Continued  Pa^e 

The  Cheyenne 1023 

Tribal  synonymy 1023  "^ 

Tribal  sign 1024^ 

Sketch  of  the  tribe 1024  ^ 

Songs  of  the  Cheyenne 1028 

1.  O'tii  na'nisi'nasisis — -Well,  my  children 1028 

2.  Ehd'n  esho'ini' —  Our  father  has  come 1028 

3.  Nd' niso' nasV stsilii' ■ — My  children 1029 

4.  Xd' see' nehe'  ehe'yotvo'mi  —  I  waded  into  the  yellow  river 1030 

5.  Wosi'vd-a'a' — The  mountain  is  circling 1030 

6.  Jfi'ha-i'hi'hi'  — >Iy  father,  I  come 1031 

7.  Sl'awii'hi- — We  have  put  the  devil  aside 1031 

8.  Ni'ha  e'yehe' !  —  My  father,  my  father 1031 

9.  A'minii'qi  —  My  comrade 1032 

10.  He'stutu'ai  —The  buffalo  head 1032 

11.  Na'mio'ts — I  am  coming  in  sight 1034 

12.  A'gachi'hi  —  The  crow  is  circling 1034 

13.  Nd' niae' nasi' stse — My  children,  I  am  now  humming 1034 

14.  Ogo'ch  ehe'ei/e' !  —  The  crow,  the  crow 1035 

15.  Tsiao'soyo'tsito'ho  —  While  I  was  going  about 1035 

16.  Ni'ha  e'yehe'e'yeye' ! — My  father,  my  father 1036 

17.  A'ga'ch  ehe'e'ye' .' — The  crow,  the  crow 1037 

18.  Nd'niso'ndai'sMlie'e'ye' .'  —  My  children,  my  children 1037 

19.  Agii'ga'-ihi  —  The  crow  woman 1038 

Cheyenne  glossary 1039  * 

/The  Comanche 1043 

/  Tribal  synonymy 1043 

Tribal  sign 1043 

Sketch  of  the  tribe 1043 

Songs  of  the  Comanche 1046 

1.  Heyo'hdnd  hde'yo 1046 

2.  Ta'hi'yu'niva'hu 1047 

3.  Tani  tsini'hawa'na 1047 

4.  Xi'nini'tuwi'na  1047 

The  Paiute,  Washo,  and  Pit  River  tribes 1048  ^ 

Paiute  tribal  synonymy 1048 

Sketch  of  the  Paiute 1048 

Characteristics 1048 

Genesis  myth 1050 

The  Washo 1051 

The  Pit  River  Indians 1052 

Songs  of  the  Paiute 1052 

1.  NUvU  lea  ro'rani'  —  The  snow  lies  there 1052 

2.  Delia'  gayo'n  —  A  slender  antelope 1053 

3.  Do  <r'm6i— The  black  rock 1053 

4.  Pdail'  wi'noghdn — The  wind  stirs  the  willows 1053 

5.  Pdgil'ndvd'  —  Fog!  Fog! 1054 

6.  Wiunbi' ndomd'n  —  The  whirlwind 1054 

7.  Koai'  wiimbi'ndomd'  —  There  is  dust  from  the  whirlwind 1054 

8.  Domhi'na  so' wind'  —  The  rocks  are  ringing 1055 

9.  Su'ng-d  ro'yonji'  —  The  cottonwoods  are  growing  tall 1055 

Paiute  glossary 1056 

The  Sioux 1057 

Tribal  synonymy 1057 

Tribal  sign 1057 


)48f 
)48-l 
)48  T 
)50  I 
)51  \ 
052  ,1  I 
052  V 


MooNEY]                                                  CONTENTS  649 

The  songs — Continued  Pag® 
The  Sioux — Continued 

Sketch  of  the  tiil>e 1058 

Songs  of  the  Sioux 1061 

1.  OpemngHoug:  A' tehe' ye  e'yayo — The  father  says  so 1061 

2.  Michi'nkshi  naiipe  —  My  son,  let  me  grasp  your  hand 1061 

3.  Be  tiiwe'cha  he —  Wlio  thinlc  you  comes  there? 1064 

4.  Wana'ijan  ma'niije — Now  ho  is  walking 1064 

5.  Lecliel  miyo' qaii-kte — This  is  to  be  my  work 1065 

6.  Mickinhshi' iji  iewa'qila  die — I  love  my  children 1065 

7.  Mila  kin  hi yu'michi' chiyaiia — Give  me  my  knife 1065 

8.  Le  he'yahe'  —  This  one  says 1068 

9.  Niya'tc-ye'  he'u'roe — It  is  your  father  coming 1068 

10.  Miyo' (jan  kill  waiila'ki — You  see  what  I  can  do j 1068 

11.  Michlnkihi  mita'waye —  It  is  my  own  child 1069 

12.  A'te  he'  «-ice^There  is  the  father  coming 1069 

13.  Wa'sna  ua'tih-kla — I  shall  eat  pemmican 1069 

14.  A'te  Una  ma'qu-tve — The  father  gave  us  these 1069 

15.  Ilia'  lie'kuwo'  —  Mother,  come  home 1070 

16.  Wa'na  wanasa'pi-kta — Now  they  are  about  to  chase  the  buffalo.  1070 

17.  He!  Kii'ujianka  a'gali'-ye —  He  !  They  have  come  back  racing . .  1071 

18.  Mi'ye  wafima' i/anka-yo  !  —  Look  at  me ! 1071 

19.  Maka'  sito'maniyan — The  whole  world  is  coming 1072 

20.  Le'na  wa'kaii — These  sacred  things 1072 

21.  Miijo'qaii  kin  chichu'-che — I  have  given  you  my  strength 1072 

22.  Michi'nkshi  tahe'na — My  child,  come  this  way 1073 

23.  IVana  wivhe'shka — Now  set  up  the  tipi 1073 

24.  A'temi'chuye  —  Father,  give  them  to  me 1074 

25.  Hat'ipa  wecha'ghe — I  made  moccasins  for  him 1074 

26.  Waka'nyan  iiiya'nkin-kte — The  holy  (hoop)  shall  run _]ft7''  /^ 

Sioux  glosfery 1075 

The  Kiowa  and  Kiowa  Apache 1078 

Kiowa  tribal  synonymy 1078 

Kiowa  tribal  sign 1078 

Sketch  of  the  Kiowa 1078 

The  Kiowa  Apache 1081  ♦ 

Songs  of  the  Kiowa 1081 

1.  Da'ta-i  so'da'te — The  father  will  descend 1081 

2.  Dak'  in'  ago  (tm)  s/i' nteiihe' dal  —  The  spirit  army  is  approaching.  1082 

3.  Gu'ato  iidd'ga  —  I  scream  because  I  am  a  bird 1082 

4.  Da'ta-i  nyd'honnga'mo  —  The  father  shows  me  the  road 1083 

5.  Dak'in'a  bate'yd — The  spirit  (God)  is  approaching 1083 

6.  Na'da'g  d  ka'na  —  Because  I  am  poor 1084 

7.  Ze'hdt-gd'ga  igu'anpa'-ima'  — He  makes  me  dance  with  arrows  .  1084 

8.  lie'ta!  To'ngya-gu'adal  —  Red  Tail  has  been  sent 1085 

9.  Da'ta-i  dnka'ngo'na  —  My  father  has  much  pity  for  us 1085 

10.  Da' ta-i  ii'ika' ntdhe' dal  —  My  father  has  had  pity  on  me 1085 

11.  Dak'iii'ago  dho'dhe'dal — The  spirit  host  is  advancing 1086 

12.  E'hyiiu'i  degid'ta — I  am  mashing  the  berries 1087 

13.  Go'mgyd-da'ga — That  wind  shakes  my  tipi 1087 

14.  Dak'in'a  dakan'tdhe'dal — God  has  had  pity  on  us 1087 

15.  Anao'  gydld'to  —  I  shall  cat  off  his  feet 1088 

Kiowa  glossary 1088 

>^he  Caddo  and  .associated  tribes 10it2 

Caddo  tribal  synonymy 1092 

Caddo  tribal  sign 1092 


G50  CONTENTS  [BTH.  ANN.  u 

The  songs — Coutiimed  rage 
The  Caddo  and  associated  tribes — Continued 

Sketch  of  the  Caddo 1092 

The  Wichita,  Kicliai,  and  Delaware 1095 

Songs  of  the  Caddo 1096 

1.  Ha'yo  ta'ia'  a'a'  —  Our  father  dwells  above 1096 

2.  Wu'niilta'yano'  di'witi'a — All  our  people  are  going  up 1096 

3.  N&nai'tsiya'  —  I  have  come 1097 

4.  Xa'tsiu'a'ya  —  I  am  coming 1097 

5.  Na'-iye'  ino'  ga'nio'aii  —  My  sister  above 1097 

6.  Xa'a  ha'yo  ha'wano  —  Our  father  above  (has)  paint 1098 

7.  Wu'nti  ha'yano  ka'ka'na'  —  All  the  people  cried 1098 

8.  Na'ui  i'lia  —  We  have  our  mother  below 1098 

9.  Ni'  ika'  na'a  —  Our  grandmother  and  our  father  above 1099 

10.  Hi'na  ha'natobi'na  —  The  eagle  feather  headdress 1099 

11.  iVa'  aa'  o'wi'ta' — The  father  comes  from  above 1099 

12.  Xa'  iwi'  o'wi'ta'  — See !  the  eagle  comes 1100 

13.  A' nana'  hana'niio'  —  The  feather  has  come  back 1101 

14.  Na'  iwi'  ha'naa'  —  There  is  an  eagle  above 1101 

15.  Wi'tu'  Ha'sini'  —  Come  on,  Caddo 1101 

Caddo  glossary 1102 

Authorities  cited 1104 


ILLUSTRATIONS 

Page 
Platk  IjXXXV.  Map  of  the  Indian  regervationa  of  the  United  States  showing 

the  approximate  area  of  the  Ghost  dance 653 

LXXXVI.  The  prayer-stick 698 

LXXXVII.  Chief  Joseph 712 

LXXXVIII.  Map  showiuK  the  distribution  of  the  tribes  of  the  upper 

Columbia 716 

LXXXIX.  Smohalla  and  his  priests 721 

XC.  Smohalla  church  on  Vakima  reservation 723 

XCI.  Interior  of  Smohalla  church 727 

XCII.  Winter  view  in   Mason  valley  showing  snow-oovered  sage- 
brush   769 

XCIII.  Sioux  ghost  shirts  from  Wounded  Knee  battlefield 789 

XCIV.  Sioux  sweat-house  and  sacrifice  polo 823 

XCV.  Map  of  the  country  embraced  in  the  campaign  against  the 

Sioux 850 

XCVI.  Map  of  Standing  Rock  agency  and  vicinity 855 

XCVII.  Map  of  Wounded  Knee  battlefield 869 

XCVIII.  After  the  battle 873 

XCIX.  Battlefield  of  Wounded  Knee  875 

C.  Burying  the  dead 877 

CI.  Grave  of  the  dead  at  Wounded  Knee 879 

CII.  liattlefield  after  the  blizzard 881 

CIII.  Arapaho  ghost  shirt,  showing  coloring 895 

CIV.  Arapaho  ghost  shirt — reverse 897 

CV.  Black  Coyote 898 

C VI.  BiJiuki,  the  Kiowa  dreamer 908 

CVII.  Biiinki's  vision 910 

CVIII.  Kiowa  summer  shelter 913 

CIX.  The  Ghost  dance  (buckskin  painting) 915 

ex.  Sacred  objects  from  the  Sionx  Ghost  dance 916 

CXI.  Sacred  objects  from  the  Sioux  Ghost  dance 918 

CXII.  TheGhost  dance  — small  circle 921 

CXIII.  The  Ghost  dance  —  larger  circle 923 

CXI V.  The  Ghost  dance  —  large  circle 925 

CXV.  TheGhost  dance  — praying 927 

CXVI.  TheGhost  dance  — inspiration 929 

CXVII.  The  Ghost  dance  — rigid 931 

CXVIII.  The  Ghost  dance  —  unconscious 933 

CXIX.  The  crow  dance 935 

CXX.  Arapahobed    962 

CXXI.  The  sweat-lodge :  Kiowa  camp  on  the  Washita 981 

CXXII.  Dog-soldier  insignia 988 

Figure  56.  Tenskwatawa  tlie  Shawano  prophet,  1808  and  1831 670 

57.  Greenville  treaty  medal 671 

58.  Tecumtha 682 

59.  Harrison  treaty  pipe 688 

60.  Kiinakftk  the  Kickapoo  prophet 693 

651 


652  ILLUSTRATIONS  [eth.ann.U 

Pajre 

Figure  61.  Kiinakflk's  heaven 694 

62.  Oiisawkie : 698 

63.  Nakai'-ilokll'ui's  dance  wlieel 704 

64.  Smohalla's  Hag 726 

65.  Charles  Ike,  Smohalla  interpreter 728 

66.  Diagram  showing  arrangement  of  worshipers  at  Smohalla  service. .  729 

67.  John  Slocum  and  Louis  Yowaluch 746 

68.  Shaker  church  at  Mud  hay 758 

69.  Wovoka 764 

70.  Navaho  Indians 810 

71.  Vista  in  the  Hopi  puehlo  of  Walpi 812 

72.  A  Sioux  warrior — Weasel  Bear 844 

73.  Red  Cloud 846 

74.  Short  Bull 851 

75.  Kicking  Bear 853 

76.  Red  Tomahawk 856 

77.  Sitting  Bu  11  the  Sioux  medicine-man 858 

78.  Sketch  of  the  country  of  the  Sitting  Bull  fight,  December  15, 1890.  859 

79.  Survivors  of  Wounded  Knee — Blue  Whirlwind  and  children 877 

80.  Survivors  of  Wounded  Knee — Marguerite  Zitkala-noni 878 

81.  Survivors  of  Wounded  Knee — Jennie  Sword 879 

82.  Survivors  of  Wounded  Knee — Herbert  Zitkalazi 880 

83.  Sitting  Bull  the  Arapabo  apostle 896 

84.  Two  Kiowa  prophecies  (from  a  Kiowa  calendar) 907 

85.  Poor  Buffalo 908 

86.  Sitting  Bull  comes  down  (from  a  Kiowa  calendar) 909 

87.  A'piatan 912 

88.  Arapabo  tipi  and  windbreak 957 

89.  Bed  of  the  prairie  tribes 963 

90.  Shinny  stick  and  ball 964 

91.  Wakuna  or  head-feathers 964 

92.  The  Thunderbird 969 

93.  Hummer  and  bullroarer 974 

94.  Dog-soldier  insignia — rattle  and  qnirt 987 

95.  Diagram  of  awl  game 1002 

96.  Sticks  used  in  awl  game 1003 

97.  Trump  sticks  used  in  awl  game 1003 

98.  Baskets  used  in  dice  game 1004 

99.  Dice  used  in  dice  game 1005 

J'  100.  Cheyenne  camping  circle 1026 

101.  Paiute  wikiup 1019 

102.  Native  drawings  of  Ghost  dance — A,  Comanche;  B,  Sioux 1060 

103.  Jerking  beef 1066 

104.  Kiowa  camping  circle 1080 


'f-<^^*'  or  Tua"^^ 


THE  GHOST-DANCE  RELIGION 


By  James  Mooney 


INTRODUCTION 

In  tlie  fall  of  1890  the  author  was  preparing  to  go  to  Indian  Ter- 
ritory, under  the  auspices  of  the  Bureau  of  Ethnology,  to  continue 
researches  among  the  Cherokee,  when  the  Ghost  dance  began  to  attract 
attention,  and  i>ermission  was  asked  and  received  to  investigate  that 
subject  also  among  the  wilder  tribes  in  the  western  part  of  the  terri- 
tory. Proceeding  directly  to  the  Cheyenne  and  Arapaho,  it  soon 
be(!ame  evident  that  there  was  more  in  the  Ghost  dance  than  had 
been  suspected,  with  the  result  that  the  investigation,  to  which  it 
had  been  intended  to  devote  only  a  few  weeks,  has  extended  over  a 
period  of  more  than  three  years,  and  might  be  continued  indeiinitely, 
as  tlie  dance  still  exists  (in  1890)  and  is  developing  new  features  at 
every  performance.  The  uprising  among  the  Sioux  in  the  meantime 
made  necessary  also  the  examination  of  a  mass  of  documentary  material 
in  the  files  of  the  Indian  Office  and  the  War  Department  bearing  on 
the  outbreak,  in  addition  to  the  study  in  the  field  of  the  strictly  reli- 
gious features  of  the  dance. 

The  first  visit  of  about  four  months  (December,  1890-April,  1891) 
was  made  to  the  Arapahn,  Qheyeune,  Ki^jwa,  Comanche,  Af^che,  Caddo,—- 
and  Wichita,  all  living  near  together  in  the  western  part  of  what  was 
then  Indian  Territory,  but  is  now  Oklahoma.  These  tribes  were  all 
more  or  less  under  the  influence  of  the  new  religion,  ^he  principal 
study  was  uuide  among  the  Arapaho,  who  were  the  most  active  propa- 
gators of  the  "Messiah"  doctrine  among  the  southern  tribes  and  are 
especially  friendly  and  cordial  in  disposition. 

On  returning  to  Washington,  the  author  received  a  commission  to 
make  an  ethnologic  collection  for  the  World's  Columbian  Exposition, 
and,  selecting  the  Kiowa  for  that  purpose  as  a  representative  prairie 
tribe,  started  out  again vaj.iviost  immediately  to  the  same  field.  This 
trii),  lasting  three  months,  gave  further  opportunity  for  study  of  the. 
Ghost  dance  among  the  same  tribes.  After  retuniing  and  attending 
to  the  labeling  and  arranging  of  the  collection,  a  study  was  made  of  all 
documents  bearing  on  the  subject  in  possession  of  the  Indian  Office  and 

653 


654  THE    GHOST-DANCE    RELIGION  [eth.axn.U 

the  War  Department.  ATiotlier  trip  was  then  made  to  the  field  for  the 
purpose  of  investigating  the  dance  among  the  Sioux,  wliere  it  had 
attracted  most  attention,  and  among  the  Paiute,  wliere  it  originated. 
On  this  journey  the  author  visited  the  Omaha,  Winnebago,  Sioux  of 
Pine  llidge,  Paiute,  Cheyeniie,  and  Arapaho;  met  and  talked  with  the 
messiah  himself,  and  afterward,  on  the  strength  of  this  fact,  obtained 
from  the  Cheyenne  the  original  letter  containing  his  message  and 
instructions,  to  the  southern  tribes.  This  triji  occupied  about  three 
months. 

A  few  months  later,  in  the  summer  of  1892,  another  journey  was 
made  to  the  West,  in  the  coarse  of  which  the  southern  tribes  and  the 
Sioux  were  revisited,  and  some  time  was  spent  in  Wyoming  with  the 
Shoshoni  and  northern  Arapaho,  the  latter  of  whom  were  perhaps 
the  most  earnest  followers  of  the  messiah  in  the  north.  This  trip  con- 
sumed four  months.  After  some  time  spent  in  Washington  in  elabo- 
,  rating  notes  already  obtained,  a  winter  trip  (1892-93)  was  made  under 
another  commission  from  the  World's  Fair  to  the  N^avaho  and  the  Hopi 
or  Moki,  of  'Sew  Mexico  and  Arizona.  Although  these  tribes  were  not 
directly  concerned  in  the  Ghost  dance,  they  had  been  visited  by  apostles 
of  the  new  doctrine,  and  were  able  to  give  some  account  of  the  cere- 
mony as  it  existed  among  the  Havasupai  or  Cohonino  and  others  farther 
to  the  west.  •♦  On  thereturn  journey  another  short  stay  was  made  among 
the  Kiowa  and  Arapaho.  In  the  summer  of  1893  a  final  visit,  covering 
a  period  of  five  months,  was  made  to  the  western  tribes  of  Oklahoma, 
bringing  the  jjersonal  observation  and  study  of  the  Ghost  dance  down 
to  the  beginning  of  1894. 

The  field  inves  igation  therefore  occupied  twenty-two  months,  involv- 
ing nearly  32,000  miles  of  travel  and  more  or  less  time  spent  with  about 
twenty  tribes.  To  obtain  exact  knowledge  of  the  ceremony,  the  author 
t^ook  part  in  the  dance  among  the  Arapaho  and  Cheyenne.  He  also 
carried  a  kodak  and  a  tripod  camera,  with  which  he  made  photographs 
of  the  dance  and  the  trance  both  without  and  within  the  circle.  Sev- 
eral months  were  spent  in  consulting  manuscript  documents  and  printed 
sources  of  information  in  the  departments  and  libraries  at  Washington, 
and  correspondence  was  carried  on  with  persons  in  various  parts  of  the 
country  who  might  be  able  to  give  additional  facts.  From  the  begin- 
ning every  effort  was  made  to  get  a  correct  statement  of  the  subject. 
Beyond  this,  the  work  must  speak  for  itself. 

As  the  Ghost  dance  doctrine  is  only  the  latest  of  a  series  of  Indian 
religious  revivals,  and  as  the  idea  on  which  it  is  founded  is  a  hope 
common  to  all  humanity,  considerable  space  has  been  given  to  a  discus- 
sion of  the  primitive  messiah  belief  and  of  the  teachings  of  the  various 
Indian  prophets  who  have  preceded  Wovoka,  together  with  brief 
sketches  of  several  Indian  wars  belonging  to  the  same  x^eriods. 

In  the  songs  the  effort  has  been  to  give  the  spirit  and  exact  render- 
ing, without  going  into  analytic  details.     The  main  purpose  of  the  work 


MooNEYj  INTRODUCTION  655 

is  not  linguistic,  and  as  nearly  every  tribe  concerned  speaks  a  different 
language  from  all  the  others,  any  close  linguistic  study  must  be  left 
to  the  philologist  who  can  afford  to  devote  a  year  or  more  to  an  indi- 
vidual tribe.  The  only  one  of  these  tribes  of  which  the  author  claims 
intimate  knowledge  is  the  Kiowa. 

Acknowledgments  are  due  the  officers  and  members  of  the  Office 
of  Indian  Affairs  and  the  War  Department  for  courteous  assistance 
in  obtaining  documentary  information  and  in  replying  to  letters  of 
inquiry;  to  Mr  De  Lancey  W.  Gill  and  Mr  J.  K.  ITiners  and  their 
assistants  of  the  art  and  photographic  divisions  of  the  United  States 
Geological  Survey;  to  Mr  A.  E.  Spofford,  X-ibrarian  of  Congress;  to 
Mr  F.  V.  Coville,  botanist,  Agricultural  Department;  Honorable  T.  J. 
Morgan,  former  Commissioner  of  Indian  Affairs;  Major  J.  W.  Mac- 
Murray,  first  artillery.  United  States  Army;  Dr  Washington  Mat- 
thews, surgeon,  United  States  Army;  Captain  H.  L.  Scott,  seventh 
cavalry.  United  States  Army ;  Captain  J.  M.  Lee,  ninth  infantry.  United 
States  Army;  Captain  E.  L.  Huggins,  second  cavalry.  United  States 
Army,  of  the  staft"  of  General  Miles;  the  late  Captain  J.  G.  Bourke, 
third  cavalry.  United  States  Army;  Captain  H.  G.  Browne,  twelfth 
infantry,  United  States  Army;  Judge  James  Wickersham,  Tacoma, 
Washington;  Dr  George  Bird  Grinnell,  editor  of  "Forest  and  Stream," 
New  York  city ;  Mr  Thomas  V,  Keam  and  the  late  A.  M.  Stephen,  Keams 
Canyon,  Arizona;  Rev.  H.  R.  Voth,  Oraibi,  Arizona;  General  L.  W. 
Colby,  Washington,  District  of  Columbia;  Mr  D.  B.  Dyer,  Augusta, 
Georgia:  Rev.  Myron  Eells,  Tacoma,  Washington ;  Mr  Emile  Berliner 
and  the  Berliner  Gramophone  Company,  fin*  recording,  and  Professors 
John  riiilip  Sousa  and  F.  W.  V.  Gaisberg,  for  arranging  the  Indian 
music;  W.  S.  Godbe,  Bullion ville,  Nevada;  Miss  L.  McLain,  Washing- 
ton City;  Addison  Cooper,  Nashville,  Tennessee;  Miss  Emma  C. 
Sickels,  Chicago;  Professor  A.  H.  Thompson,  United  States  Geological 
Survey,  Washington;  Mrs  L.  B,  Arnold,  Standing  Rock,  North  Dakota; 
Mr  C.  H.  Bartlett,  South  Bend,  Indiana;  Dr  T.  P.  .Martin,  Taos,  New 
Mexico,  and  to  the  following  Indian  informants  and  interpreters :  Philip 
Wells,  Louis  Menard,  Ellis  Standing  Bear,  American  Horse,  George 
Sword,  and  Fire  Thunder,  of  Pine  Ridge,  South  Dakota;  Henry  Reid, 
Rev.  Sherman  Coolidge,  Norcok,  Sage,  and  Sharp  Nose,  of  Fort 
Washakie,  Wyoming;  Charley  Sheej)  of  Walker  river,  Nevada;  Black 
Coj'ote,  Sitting  Bull,  Black  Short  Nose,  George  Bent,  Paul  Boyntou, 
Robert  Burns,  Jesse  Bent,  Clever  Warden,  Grant  Left-hand,  and  the 
Arapaho  i)olice  at  Darlington,  Oklahoma;  Andres  Martinez,  Belo 
Cozad,  Paul  Setkopti,  Henry  Poloi,  Little  Bow,  William  Tivis,  (ieorge 
Parton,  Towakoui  Jim,  Robert  Dunlaj),  Kichai,  John  Wilson,  Tama, 
Igiagyahona,  Deon,  Mary  Zotom,  and  Eliza  Parton  of  Anadarko, 
Oklahoma. 

14  EI'H — PT  2 2 


'y*^  or  Tua     '^^ 

|IIBri7ER3ITTl 


THE  NARRATIVE 

Chapter  1  • 

PARADISE  LOST 

There  arc  hniii-H  long  (leparted  wliicb  memory  l)riDg8 
Like  l)l<i88oiiis  of  Kilen  to  twine  round  tUe  lieart. 

Moore. 

Tlie  wise  men  tell  us  tluit  the  world  is  growing  happier — that  we  live 
longer  than  did  our  fathers,  have  more  of  comfort  and  less  of  toil,  fewer 
wars  and  discords,  and  higher  hopes  and  aspirations.  So  say  the  wise 
men;  but  deep  in  our  own  hearts  we  know  they  are  wrong.  For  were 
not  we,  too,  born  in  Arcadia,  and  have  we  not — each  one  of  us — in  that 
May  of  life  when  the  world  was  young,  started  out  lightly  and  airily 
along  the  path  that  led  through  green  meadows  to  the  blue  mountains 
on  the  distant  horizon,  beyond  which  lay  the  great  world  we  were  to 
conquer!  And  though  others  dropped  behind,  have  we  not  gone  on 
through  morning  brightness  and  noonday  heat,  with  eyes  always 
steadily  forward,  until  the  fresh  grass  began  to  be  parched  and 
withered,  and  the  way  grew  hard  and  stony,  and  the  blue  mountains 
resolved  into  gray  rocks  and  thorny  cliffs?  And  when  at  last  we 
reached  the  toilsome  summits,  we  found  the  glory  that  had  lured  us 
onward  was  only  the  sunset  glow  that  fades  into  darkness  while  we 
look,  and  leaves  us  at  the  very  goal  to  sink  down,  tired  in  body  and 
sick  at  heart,  with  strength  and  courage  gone,  to  close  our  eyes  and 
dream  again,  not  of  the  fame  and  fortune  that  were  to  be  ours,  but  only 
of  the  old-time  happiness  that  we  have  left  so  far  behind. 

As  with  men,  so  is  it  with  nations.  The  lost  paradise  is  the  world's 
dreamland  of  youth.  What  tribe  or  people  has  not  had  its  golden 
age,  before  Pandora's  box  was  loosed,  when  women  were  nymphs  and 
dryads  and  men  were  gods  and  heroes?  And  when  the  race  lies 
crushed  and  groaning  beneath  an  alien  yoke,  how  natural  is  the  dream 
of  a  redeemer,  an  Arthur,  who  shall  return  from  exile  or  awake  from 
some  long  sleep  to  drive  out  the  usurper  and  win  back  for  his  people 
what  they  have  lost.  The  hope  becomes  a  faith  and  the  faith  becomes 
the  creed  of  priests  and  prophets,  until  the  hero  is  a  god  and  the  dream 
a  religion,  looking  to  some  great  miracle  of  nature  for  its  culmination 
and  accomplishment.  The  doctrines  of  the  Hindu  avatar,  the  Hebrew 
Messiah,  the  Christian  millennium,  and  the  Hesnnanin  of  the  Indian 
Ghost  dance  are  essentially  the  same,  and  have  their  origin  in  a  hope 
and  longing  common  to  all  humanity. 

657 


658  THE    GHOST-DANCE    RELIGION  (eth.ann.u 

Probably  every  Indian  tribe,  north  and  south,  had  its  early  hero  god, 
the  great  doer  or  teacher  of  all  first  things,  from  the  luskeha  and 
Manabozho  of  the  rude  Iro(iuoian  and  Algonquian  to  the  Quetzalcoatl, 
the  Bochica,  and  the  Viracocha  of  the  more  cultivated  Aztecs,  Muyscas, 
and  Quichuas  of  the  milder  southland.  Among  the  roving  tribes  of 
the  north  this  hero  is  hardly  more  than  an  expert  magician,  frequently 
degraded  to  the  level  of  a  common  trickster,  who,  after  ridding  the 
world  of  giants  and,  monsters,  and  teaching  his  people  a  few  simple 
arts,  retires  to  the  upper  world  to  rest  and  smoke  until  some  urgent 
necessity  again  requires  his  presence  below.  Under  softer  southern 
skies  the  myth  takes  more  poetic  form  and  the  hero  becomes  a  person 
of  dignified  presence,  a  father  and  teacher  of  his  children,  a  very 
Christ,  worthy  of  all  love  and  reverence,  who  gathers  together  the 
wandering  nomads  and  leads  them  to  their  destined  country,  where  he 
instructs  them  in  agriculture,  house  building,  and  the  art  of  govern- 
ment, regulates  authority,  and  inculcates  peaceful  modes  of  life. 
"  Under  him,  the  earth  teemed  with  fruits  and  flowers  without  the 
l)ains  of  culture.  An  ear  of  Indian  corn  was  as  much  as  a  single  man 
could  carry.  The  cotton,  as  it  grew,  took  of  its  own  accord  the  rich  dyes 
of  human  art.  The  aii*  was  filled  with  intoxicating  perfumes  and  the 
sweet  melody  of  birds.  In  short,  these  were  the  halcyon  days,  which 
find  a  place  in  the  mythic  systems  of  so  many  nations  in  the  Old  World. 
It  was  the  golden  age  of  Anahuac."  {Prescott,  l.f  When  at  last  his 
work  is  well  accomplished,  he  bids  farewell  to  his  sorrowing  subjects, 
whom  he  consoles  with  tlie  sacred  promise  that  he  will  one  day  return 
and  resume  his  kingdom,  steps  into  his  magic  boat  by  the  seasliore, 
and  sails  away  out  of  their  sight  to  the  distant  land  of  sunrise. 

Such  was  Quetzalcoatl  of  the  Aztecs,  and  such  in  all  essential 
respects  was  the  culture  god  of  the  more  southern  semicivilized  races. 
Curiously  enough,  this  god,  at  once  a  Moses  and  a  messiah,  is  usually 
described  as  a  white  man  with  flowing  beard.  From  this  and  other 
circumstances  it  has  been  argued  that  the  whole  story  is  only  another 
form  of  the  dawn  myth,  but  whether  the  Indian  god  be  an  ancient 
deified  lawgiver  of  their  own  race,  or  some  nameless  missionary  who 
found  his  way  across  the  trackless  ocean  in  the  early  ages  of  Chris- 
tianity, or  whether  we  have  here  only  a  veiled  parable  of  tiie  morning 
light  bringing  life  and  joy  to  the  world  and  then  vanishing  to  return 

(again  from  the  east  with  the  dawn,  it  is  sufficient  to  our  purpose  that 
the  belief  in,  the  coming  of  a  messiah,  who  should  restore  them  to  their 
original  happy  condition,  was  well  nigh  universal  among  the  American 
tribes.    )  i 

This  faith  in  the  return  of  a  white  deliverer  from  the  east  opened  the 
gate  to  the  Spaniards  at  their  first  coming  alike  in  Haiti,  Mexico, 
Yucatan,  and  Peru.  {Brinfoti,  1.)  The  simple  native  welcomed  the 
white  strangers  as  the  children  or  kindred  of  their  long-lost  benefactor. 


1  Parenthetic  refereuces  tliroaghout  the  memoir  are  to  bibliographic  notes  following  The  Songa. 


MOONKY]  PUEBLO    REVOLT    OF    1680  659 

immortal  beings  whose  near  advent  liacl  been  foretold  by  oracles  and 
omens,  whose  faces  borrowed  from  the  brightness  of  the  dawn,  wliose 
glistening  armor  seemed  woven  from  the  rays  of  sunlight,  and  whose 
godlike  weapons  werti  tlu^  lightning  and  the  thunderbolt.  Their 
tirst  overbearing  demands  awakened  no  resentment;  for  may  not  the 
goils  claim  their  own,  and  is  not  resistance  to  the  divine  will  a  crime? 
Xot  until  their  most  sacred  things  were  trampled  under  foot,  and  the 
streets  of  the  holy  city  itself  ran  red  with  the  blood  of  their  slaughtered 
princes,  did  they  read  aright  the  awful  prophecy  by  the  light  of  their 
blazing  temples,  and  know  that  instead  of  the  children  of  an  incarnate 
god  they  had  welcomed  a  horde  of  incarnate  devils.  "The  light  of 
civilization  would  be  poured  on  their  land.  But  it  wouhl  be  the  light 
of  a  consuming  fire,  before  which  their  barbaric  glory,  their  institu 
tions,  their  very  existence  and  name  as  a  nation,  would  wither  and 
become  extinct.  Their  doom  was  sealed  when  the  white  man  had  set 
his  foot  on  their  soil."    {Prescott,  ^^) 

The  great  revolt  of  the  Pueblo  Indians  in  August,  1680,  was  one  of  the  7^ 
first  determined  efforts  made  by  the  natives  on  the  northern  continent 
to  throw  oft"  the  yoke  of  a  foreign  oppressor.  The  Pueblo  tribes  along 
the  Kio  Grande  and  farther  to  the  west,  a  gentle,  peaceful  race,  had  early 
welcomed  the  coming  of  the  Spaniards,  with  tlieir  soldiers  and  priests, 
as  friends  who  would  protect  them  against  the  wild  marauding  tribes 
about  them  and- teach  them  the  mysteries  of  a  greater  "  medicine"  than 
belonged  to  their  own  kachiiias.  The  hope  soon  faded  into  bitter  dis- 
appointment. The  soldiers,  while  rough  and  overbearing  toward  their 
brown-skin  allies,  were  yet  unable  to  protect  them  from  the  inroads  of 
their  enemies.  The  priests  prohibited  their  dances  and  simple  amuse- 
ments, yet  all  their  ringing  of  bells  and  chanting  of  hymns  availed  not 
to  bring  more  rain  on  the  crops  or  to  turn  aside  the  vengeful  Apache. 
"What  have  we  gained  by  all  this?"  said  tlie  Pueblos  one  to  another; 
"not  peace  and  not  happiness,  for  these  new  rulers  will  not  protect  us 
from  our  enemies,  and  take  from  us  all  the  enjoyments  we  once  knew." 

The  pear  was  ripe.  Pope,  a  medicine-man  of  the  Tewa,  had  come  ^ 
'back  from  a  pilgrimage  to  the  far  north,  where  he  claimed  to  have  vis- 
ited the  magic  lagoon  of  Shipapu,  whence  his  people  traced  their  origin 
and  to  which  the  souls  of  their  dead  returned  after  leaving  this  life. 
By  these  ancestral  spirits  he  had  been  eiulowed  with  occult  powers  and 
commanded  to  go  back  and  rouse  the  Pueblos  to  concerted  effort  for 
deliverance  from  the  foreign  yoke  of  the  strangers. 

Wonderful  beings  were  these  spirit  messengers.  Swift  as  light  and 
impalpable  as  thought,  they  passed  under  the  earth  from  the  magic 
lake  to  the  secret  subterranean  chamber  of  the  oratSe  and  stood  before 
him  as  shapes  of  fire,  and  spoke,  telling  him  to  prepare  the  strings  of 
yucca  knots  and  send  them  with  the  message  to  all  the  Pueblos  far  and 
near,  so  that  in  every  village  the  chiefs  might  untie  one  knot  from  the 
string  each  day,  and  know  when  they  came  to  the  last  knot  that  then 
was  ^he  time  to  strike. 


660  THE    GHOST-DAN'CE    RELIGION  [eth.ann.14 

From  the  Pecos,  across  the  llio  Grande  to  Zuni  and  the  far-distant 
Hopi  mesas,  every  Pueblo  village  accepted  the  yucca  string  and  began 
secret  preparation  for  the  rising.  The  time  chosen  was  the  new  moon 
of  August,  1680,  but,  through  a  partial  discovery  of  the  plot,  the  explo- 
sion was  precipitated  on  the  10th.  So  sudden  and  complete  was  thel 
surprise  that  many  Spaniards  in  the  Pueblo  country,  juiests,  soldiers, 
and  civilians,  were  killed,  and  the  survivors,  after  holding  out  for  a 
time  under  Governor  Otermin  at  Santa  Fe,  fled  to  El  Paso,  and  in 
October  there  remained  not  a  single  Sx)auiard  in  all  New  Mexico. 
{Bandelier,  la,  lb.) 

Despite  their  bitter  disappointment,  tlie  southern  nations  continued 
to  cherish  the  hope  of  a  coming  redeemer,  who  now  assumed  the  charac- 
ter of  a  terrible  avenger  of  their  wrongs,  and  the  white-skin  conqueror 
has  had  bloody  occasion  to  remember  that  his  silent  peon,  as  he  toils 
by  blue  Chapala  or  sits  amid  the  ruins  of  his  former  grandeur  in  the 
dark  forests  of  Yucatan,  yet  waits  ever  and  always  the  coming  of 
the  day  which  shall  break  the  power  of  the  alien  Spaniard  and  restore 
to  their  inheritance  the  children  of  Anahuac  and  Mayapan.  In  Peru 
the  natives  refused  to  believe  that  the  last  of  the  Incas  had  i)erished  a 
wanderer  in  the  forests  of  the  eastern  Cordilleras.  For  more  than  two 
centuries  they  cherished  the  tradition  that  he  had  only  retired  to 
another  kingdom  beyond  the  mountains,  from  which  he  would  return 
in  his  own  good  time  to  sweep  their  haughty  oppressors  from  the  land. 
In  1781  the  slumbering  hope  found  expression  in  a  terrible  insurrection 
under  the  leadership  of  the  mestizo  Condorcanqui,  a  descendant  of  the 
ancient  royal  family,  who  boldly  i)roclaimed  himt-elf  the  long  lo.st 
Tupac  Amaru,  child  of  the  sun  and  Inca  of  Peru.  With  mad  enthu- 
siasm the  Quichua  highlanders  hailed  him  as  their  destined  deliverer 
and  rightful  sovereign,  and  binding  around  his  forehead  the  imperial 
fillet  of  the  Incas,  he  advanced  at  the  head  of  an  immense  army  to  the 
walls  of  Cuzco,  declaring  his  purpose  to  blot  out  the  very  memory  of 
the  white  man  and  reestablish  the  Indian  em])ire  in  the  City  of  the 
Sun.  Inspired  by  the  hope  of  vengeance  on  the  conqueror,  even  boys 
became  leaders  of  their  people,  and  it  was  only  after  a  bloody  struggle 
of  two  years'  duration  that  the  Spaniards  were  able  to  regain  the 
mastery  and  consigned  the  captive  Inca,  with  all  his  family,  to  an 
ignominious  and  barbarous  death.  Even  then  so  great  was  the  feeling 
of  veneration  which  he  had  inspired  in  the  breasts  of  the  Indians  that 
"notwithstanding  their  fear  of  the  Spaniards,  and  though  they  were 
suiTouuded  by  soldiers  of  the  victorious  army,  they  prostrated  them- 
selves at  the  sight  of  the  last  of  the  children  of  the  sun,  as  he  passed 
along  the  streets  to  the  place  of  execution."     {Humboldt,  1.) 

In  the  New  World,  as  in  the  Old,  the  advent  of  the  deliverer  was  to  be 
heralded  by  signs  and  wonders.  Thus  in  Mexico,  a  mysterious  rising 
of  the  waters  of  Lake  Tezcuco,  three  comets  blazing  in  the  sky,  and  a 
strange  light  in  the  east,  prepared  the  minds  of  the  people  for  the  near 


MooNRT]  A    WINNEBAGO    PROPHECY  661 

coiniiifj  of  the  Spaniards.  (Prescott,  3.)  In  this  counectioii,  also,  there 
was  usually  a  belief  in  a  series  of  previous  destructions  by  flood,  fire, 
famine,  or  pestilence,  followed  by  a  regeneration  through  the  omnipotent 
might  of  the  savior.  The  doctrine  that  the  world  is  old  and  worn  out,  \ 
and  that  the  time  for  its  renewal  is  near  at  hand,  is  an  essential  part 
of  the  teaching  of  the  Ghost  dance.  The  number  of  these  cycles  of 
destruction  was  variously  stated  among  different  tribes,  but  perhaps 
the  most  sadly  jirophetic  form  of  the  myth  was  found  among  the  Win- 
nebago, who  forty  years  ago  held  that  the  tenth  generation  of  their 
peojile  was  near  its  close,  and  that  at  the  end  of  the  thirteenth  the  red 
race  would  be  destroyed.  By  prayers  and  ceremonies  they  were  then 
endeavoring  to  placate  their  angry  gods  and  put  farther  away  the  doom 
that  now  seems  rapidly  closing  in  on  them.    {Schoolcraft,  Ind.  Tribes,  1.) 


Chapter  II 

THE  DELAWABE  PEOPHET  AND  PONTIAC 

Hear  what  the  Great  Spirit  has  ordered  iiie  to  tell  you:  Put  off  entirely  the  cus- 
toms which  you  have  adopted  since  the  white  people  came  among  us. — Thi  Delauare 
Prophet. 

This  is  our  land,  and  not  yours. — The  Confederate  Tribes,  1752. 

The  English  advances  were  slow  and  halting,  for  a  long  period  almost 
imperceptible,  while  the  establishment  of  a  few  small  garrisons  and 
isolated  trading  stations  by  the  French  hardly  deserved  to  be  called  an 
occupancy  of  the  country.  As  a  consequence,  the  warlike  northern 
tribes  were  slow  to  realize  that  an  empire  was  slipping  from  their  grasp, 
and  it  was  not  until  the  two  great  nations  i)repared  for  the  final  strug- 
gle in  the  New  World  that  the  native  proprietors  began  to  read  the  stars 
aright.  Then  it  was,  in  1752,  that  the  Lenape  chiefs  sent  to  the  British 
agent  the  pointed  interrogatory:  "The  English  claim  all  on  one  side  of 
the  river,  the  French  claim  all  on  the  other — where  is  the  land  of  the 
Indians?"  {Bancroft.,  1.)  Then,  as  they  saw  the  French  strengthening 
themselves  along  the  lakes,  there  came  a  stronger  protest  from  the 
council  ground  of  the  confederate  tribes  of  the  west:  "This  is  our  laud 
and  not  yours.  Fathers,  both  you  and  the  English  are  white;  the  land 
belongs  to  neither  the  one  nor  the  other  of  you,  but  the  Great  Being 
above  allotted  it  to  be  a  dwelling  place  for  us;  so,  fathers,  I  desire  you 
to  withdraw,  as  I  have  desired  our  brothers,  the  English."  A  wampum 
belt  gave  weight  to  the  words.  {Bancroft,  2.)  The  French  commander's 
reply  was  blunt,  but  more  practiced  diplomats  assured  the  red  men 
that  all  belonged  to  the  Indian,  and  that  the  great  king  of  the  French 
desired  only  to  set  up  a  boundary  against  the  further  encroachments 
of  the  English,  who  would  otherwise  sweep  the  red  tribes  from  the  Ohio 
as  they  had  already  driven  them  from  the  Atlantic.  The  argument 
was  plausible.  In  every  tribe  were  French  missionaries,  whose  fear- 
less courage  and  devotion  had  won  the  admiration  and  love  of  the 
'  savage;  in  every  village  was  domiciliated  a  hardy  voyageur,  with  his 
Indian  wife  and  family  of  children,  in  whose  veins  commingled  the 
blood  of  the  two  races  and  whose  ears  .were  attuned  alike  to  the  wild 
songs  of  the  forest  and  the  rondeaus  of  Normandy  or  Provence.  It 
was  no  common  tie  that  bound  together  the  Indians  and  the  French, 
and  when  a  governor  of  Canada  and  the  general  of  his  army  stepped 
into  the  circle  of  braves  to  dance  the  war  dance  and  sing  the  war  song 
with  their  red  allies,  thirty-three  wild  tribes  declared  on  the  wampum 
belt,  "The  French  are  our  brothers  and  their  king  is  our  father.  We 
662 


MOONEY]  JOURNEY    TO    THE    SPIRIT    WORLD  663 

will  try  his  hatchet  upon  the  Knglish  "  {Bancroft,  3),  and  through  seven 
years  of  blood  and  death  the  lily  and  the  totem  were  borne  abreast 
until  the  Hag  of  France  went  down  forever  on  the  heights  of  (Juebec. 

For  sometime  after  the  surrender  the  unrest  of  the  native  tribes  was 
soothed  into  a  semblance  of  quiet  by  the  belief,  artfully  inculcated  by 
their  old  allies,  that  the  king  of  France,  wearied  by  his  great  exertions, 
had  fallen  asleep  for  a  little  while,  but  would  soon  awake  to  take  ven 
geance  on  the  English  for  the  wrongs  they  had  inflicted  on  his  red 
children.  Then,  as  they  saw  English  garrisons  occui)ying  the  aban- 
doned posts  and  English  traders  passing  up  the  lakes  even  to  the 
sacred  island  of  the  Great  Turtle,  the  despairing  warriors  said  to  one 
another,  "  We  have  been  deceived.  Jiu^lish  and  French  alike  are 
white  men  and  liars.  We  must  turn  from  both  and  seek  help  from  our 
Indian  gods." 

In  1762  a  prophet  appeared  among  the  Delawares,  at  Tuscarawas, 
on  the  Muskingum,  who  ])reached  a  union  of  all  the  red  tribes  and  a 
return  to  the  old  Indian  life,  which  he  declared  to  be  the  divine  com- 
mand, as  revealed  to  himself  in  a  wonderful  vision.  From  an  old  French 
manuscript,  written  by  an  anonymous  eyewitness  of  the  scene  which  he 
describes,  we  have  the  details  of  this  vision,  as  related  byJ^fliUiiictw-his  iv 
savage  auditors  at  the  great  council  of  the  tribes  held  near  Detroit  in 
r  April,  1763.  Parkman  gives  the  story  on  the  authority  of  this  manu- 
script, which  ho  refers  to  as  the  "  Pontiac  manuscript,"  and  states  that 
it  was  long  preserved  in  a  Canadian  family  at  Detroit,  and  afterward 
deposited  with  the  Historical  Society  of  Michigan.  It  bears  internal 
evidence  of  genuineness,  and  is  supposed  to  have  been  written  by  a 
French  ])riest.  (Parkman,  1.)  The  vision,  from  the  same  manuscript, 
is  related  at  length  in  Schoolcraft's  Algic  Researches. 
A,  According  to  tlie  prophet's  story,  being  anxious  to  know  the  "  Master 
of  Life,"  he  determined,  without  mentioning  his  desire  to  anyone,  to 
undertake  a  journey  to  the  spirit  world.  Ignorant  of  the  way,  and  not 
knowing  any  i)erson  who,  having  been  there,  (iould  direct  him,  he  per- 
formed a  mystic  rite  in  the  hope  of  receiving  some  light  as  to  the  course  , 
he  should  pursue.  He  then  fell  into  a  deep  sleep,  in  which  he  dreamed 
that  it  was  only  necessary  to  begin  his  Journey  and  that  by  continuing 
to  walk  forward  he  would  at  last  arrive  at  his  destination. 

Early  the  next  morning,  taking  his  gun,  ammunition,  and  kettle,  he 
started  off,  firmly  convinced  that  by  pressing  onward  without  discour- 
agement he  should  accomplish  his  object.  Day  after  day  he  proceeded 
without  incident,  until  at  sunset  of  the  eighth  day,  while  preparing  to 
encamp  for  the  night  by  the  .  .Je  of  a  small  stream  in  a  little  opening 
in  the  forest,  he  noticed,  running  out  from  the  edge  of  the  prairie,  three 
wide  and  well  trodden  paths.  Wondering  somewhat  that  they  should 
be  there,  he  finished  his  temporary  lodging  and,  lighting  a  fire,  began 
to  prepare  his  supper.  While  thus  engaged,  he  observed  with  astonish- 
ment that  the  paths  became  more  distinct  as  the  night  grew  darker. 


664  THE    GHOST-DANCE    RELIGION  [eth.  axx.U 

Alarmed  at  the  strange  appearance,  he  was  about  to  abandon  liis 
encampment  and  seek  another  at  a  safer  distance,  when  he  remembered 
his  dream  and  the  purpose  of  his  journey.  It  seemed  to  him  that  one 
of  these  roads  must  lead  to  the  place  of  which  he  was  in  search,  and  he 
determined,  therefore,  to  remain  where  he  was  until  morning,  and  then 
take  one  of  the  three  and  follow  it  to  the  end.  Accordingly,  the  next 
morning,  after  a  hasty  meal,  he  left  his  encampment,  and,  burning  with 
the  ardor  of  discovery,  took  the  widest  path,  which  he  followed  until 
noon,  when  he  suddenly  saw  a  large  fire  issuing  apparently  from  the 
earth.  His  curiosity  being  aroused,  he  went  toward  it,  but  the  fire 
increased  to  such  a  degree  that  he  became  frightened  and  turned  back. 

He  now  took  the  next  widest  of  the  three  paths,  which  he  followed 
as  before  until  noon,  when  a  similar  fire  again  drove  him  sback  and 
compelled  him  to  take  the  third  road,  which  he  kept  a  whole  day  witii- 
out  meeting  anything  unusual,  when  suddenly  he  saw  a  precipitous 
mountain  of  dazzling  brightness  directly  in  his  jtath.  Recovering  from 
his  wonder,  he  drew  near  and  examined  it,  but  could  see  no  sign  of  a 
road  to  the  summit.  He  was  about  to  give  way  to  disappointment,  when, 
looking  up,  he  saw  seated  a  short  distance  up  the  mountain  a  woman 
of  bright  beauty  and  clad  in  snow-white  garments,  who  addressed  him 
in  his  own  language,  telling  him  that  on  the  summit  of  the  mountain 
was  the  abode  of  the  Master  of  Life,  whom  he  had  journeyed  so  far 
to  meet.  "  But  to  reach  it,"  said  she,  "you  must  leave  all  your  cumber- 
some dress  and  equipments  at  the  foot,  then  go  and  wash  in  the  river 
which  I  show  you,  and  afterward  ascend  the  mountain." 

He  obeyed  her  instructions,  and  on  asking  how  he  could  hope  to 
climb  the  mountain,  which  was  steep  and  slippery  as  glass,  she  replied 
that  in  order  to  mount  he  must  use  only  his  left  hand  and  foot.  This 
seemed  to  him  almost  impossible,  but,  encouraged  by  the  woman,  iie 
began  to  climb,  and  at  length,  after  much  difficulty,  reached  the  top. 
Here  the  woman  suddenly  vanished,  and  he  found  himself  alone  with- 
out a  guide.  On  looking  about,  he  saw  before  him  a  plain,  in  the  midst 
of  which  were  three  villages,  with  well-built  houses  disposed  in  orderly 
arrangement.  He  bent  his  steps  toward  the  principal  one,  but  after 
going  a  short  distance  he  remembered  that  he  was  naked,  and  was 
about  to  turu  back  when  a  voice  told  him  that  as  he  had  washed  himself 
in  the  river  he  might  go  on  without  fear.  Thus  bidden,  he  advanced 
without  hesitation  to  the  gate  of  the  village,  where  he  was  admitted 
and  saw  approaching  a  handsome  man  in  white  garments,  who  offered 
to  lead  him  into  the  presence  of  the  Master  of  Life.  Admiring  the 
beauty  of  everything  about  him,  he  was  then  conducted  to  the  Master 
of  Life,  who  took  him  by  the  hand  and  gave  him  for  a  seat  a  hat 
bordered  with  gold.  Afraid  of  spoiling  the  hat,  he  hesitated  to  sit 
down  until  again  told  to  do  so,  when  he  obeyed,  and  the  Master  of 
Life  thus  addressed  him : 

I  am  the  Master  of  Life,  whom  yi>ii  wish  to  see  and  with  whom  you  wish  tospeak. 
Listen  to  what  I  shall  tell  von  for  yourself  and  for  all  the  Indians. 


MooxEY]  VISIT   TO   THE   MASTER   OK   LIFE  665 

He  tlicM  coimnaiidt'd  liim  to  exhort  his  ])e()i)lc  to  cease  from  druuken-     t^-- 
iiesSj  wars,  jwlygainy,  and  the  mediciue  soug,  and  coutiiiued: 

/The  land  on  which  yon  are,  I  have  mifde  for  you,  not  for  others.  Wherefore  do  you 
sutler  the  whites  to  dwell  upon  your  lands?  Can  you  not  do  without  them  ?  I  know 
that  those  whom  you  call  the  children  of  your  Great  Father  [the  King  of  Franco] 
supply  your  wants;  hut  were  you  not  wicked  as  you  are  you  would  not  need  them. 
Von  niiglit  live  as  you  did  before  you  knew  them.  IJefore  those  whom  you  call  your 
\,  liiiilhers  [the  French]  had  arrived,  did  not  your  bow  and  arrow  maintain  you?    You 

needed  m^ither  gun,  powder,  :ior  any  other  object.  Tlie  Hesh  of  animals  was  your 
food;  their  skins  your  raiment,  lint  when  I  saw  you  inclined  to  evil,  I  removed  the 
animals  into  tlio  depths  of  the  forest  that  you  might  depend  on  your  brothers  for 
your  necessaries,  for  your  clothing.  Again  become  good  and  do  my  will  and  I  will 
send  animals  for  your  sustenance.  I  do  not,  however,  forbid  suffering  among  you  your 
Father's  children.  I  love  them;  they  know  me;  they  pray  tome.  I  supply  their 
own  wants,  and  give  them  that  which  they  bring  to  you.  Not  so  with  those  who 
are  come  to  trouble  your  possessions  [the  English].  Drive  them  away;  wage  war 
against  them;  J  love  them  not;  they  know  me  not;  they  are  my  enemies;  they  are 
your  brothers'  enemies.  Scud  them  back  to  the  lauds  I  have  made  for  them.  Let 
thcra  remain  there.     {Schoolcraft,  Alg.  lies.,!.) 

The  Master  of  Life  then  gave  him  a  prayer,  carved  in  Indian  hiero-      v 
glyphics  upon  a  wooden  stick,  which  he  was  told  to  deliver  to  his  chief 
on"  returning  to  earth.     [Parkman,  3.)     His  instructor  continued: 

Learn  it  by  heart,  and  teach  it  to  all  the  Indians  and  children.  It  must  be  repeated 
morning  and  evening.  Uo  all  that  I  have  told  thee,  and  announce  it  to  all  the 
Indians  as  coming  from  the  Master  of  Life.  Let  them  drink  but  one  draught,  or  two 
at  most,  in  one  day.  Let  tliem  have  but  one  wife,  and  discontinue  running  after 
other  people's  wives  and  daughters.  Let  them  not  fight  one  another.  Let  them 
not  sing  the  medicine  song,  for  in  singing  the  medicine  song  they  speak  to  the  evil 
spirit.  Drive  from  your  lands  those  dogs  in  red  clothing;  they  are  only  an  injury  to 
you.  When  you  want  anything,  apply  to  me,  as  your  brothers  do,  and  I  will  give  to 
both.  Do  not  sell  to  your  brothers  that  which  I  have  placed  on  the  earth  as  food.  In 
short,  become  good,  and  you  shall  want  nothing.  When  you  meet  one  another,  bow 
and  give  one  another  the  [left]  hand  of  the  heart.  Above  all,  I  command  thee  to 
repeat  morning  and  evening  the  prayer  which  I  have  given  thee. 

The  Indian  received  the  prayer,  promising  to  do  as  he  had  been 
commanded  and  to  recommend  the  same  course  to  others.  His  former 
conductor  then  came  and,  leading  him  to  the  foot  of  the  mountain,  bid 
him  resume  his  garments  and  go  back  to  his  village.  His  return 
excited  much  surprise  among  his  friends,  who  had  supposed  him  lost. 
They  asked  him  where  he  had  been,  but  as  he  had  been  commanded 
to  speak  to  no  one  until  he  had  seen  the  chief,  he  motioned  with  his 
hand  to  signify  that  ho  had  come  from  above.  On  entering  the  village 
he  went  at  once  to  the  wigwam  of  the  chief,  to  whom  he  delivered  the 
prayer  and  the  message  which  he  had  received  from  the  Master  of  Life. 
(Schoolcraft,  Alg.  Res.,  3.) 

Although  the  story  as  here_givpp  iwara  plftln  impress  of  the  white 
man's  ideas,  it  is  essentiallv  iLboriiiHml.  While  the  discrimination 
expressed  by  the  Master  of  Life  in  favor  of  the  French  and  against 
the  English  may  have  been  due  to  the  fact  that  the  author  of  the 


666  THE    GHOST-DANCE    RELIGION  [eth.ann,14 

mauuscript  was  a  Frenchman,  it  is  more  probable  that  we  have  here 
set  forth  only  the  well-known  preference  of  the  wild  tribes.  The 
occupancy  of  a  region  by  the  English  always  meant  the  speedy  expul- 
sion of  the  natives.  The  Frenc^h,  on  the  contrary,  lived  side  by  side 
•with  the  red  men,  joining  in  their  dances  and  simple  amusements,  and 
entering  with  fullest  sympathy  into  their  wild  life,  so  that  they  were  ' 
regarded  rather  as  brethren  of  an  allied  tribe  than  as  intruders  of  an 
alien  race.  This  feeling  is  well  indicated  in  the  prophet's  narrative, 
where  the  Indians,  while  urged  to  discard  everything  that  they  have 
adopted  from  the  whites,  are  yet  to  allow  the  French  to  remain  among 
them,  though  exhorted  to  relentless  war  on  the  English.  The  differ- 
ence received  tragic  exemplification  at  Michilimackinac  a  year  later, 
when  a  handful  of  French  traders  looked  on  unarmed  and  unhurt 
while  a  crew  of  maddened  savages  were  butchering,  scalping,  and 
drinking  the  blood  of  British  soldiers.  The  introduction  of  the  trivial 
incident  of  the  hat  is  characteristically  Indian,  and  the  confounding 
of  dreams  and  visions  with  actual  happenings  is  a  frecpient  result  of 
mental  exaltation  of  common  occurrence  in  the  history  of  religious 
enthusiasts.  The  Delaware  prophet  regards  the  whole  experience  as 
an  actual  fact  instead  of  a  distempered  vision  induced  by  long  fasts 
and  vigils,  and  the  hieroglyphii;  prayer — undoubtedly  graven  by  him- 
self while  under  the  ecstasy — is  to  him  a  real  gift  from  heaven.  The 
y/  'whole  story  is  a  striking  parallel  of  the  miraculous  experiences 
recounted  by  the  modern  apostles  of  the  Ghost  dance.  The  prayer-stick 
also  and  the  heavenly  map,  later  described  and  illustrated,  reappear  in 

I  the  account  of  Kiinakiik,  the  Kickapoo  prophet,  seventy  years  after- 
ward, showing  in  a  striking  manner  the  continuity  of  aboriginal  ideas 

,  and  methods. 

The  celebrated  missionary,  Heckewelder,  who  spent  fifty  years 
among  the  Delawares,  was  personally  acquainted  with  this  prophet 
and  gives  a  detailed  account  of  his  teachings  and  of  his  symbolic 
parchments.    He  says: 

In  the  year  1762  there  was  a  lamous  preacher  of  the  Delaware  nation,  who  resided 
at  Cayahaga,  near  Lake  Erie,  and  travelled  about  the  conntry,  among  the  Indians, 
endeavouring  to  persuade  them  that  he  had  been  api)ointed  by  the  Great  Spirit  to 
instruct  them  in  those  things  that  were  agreeable  to  him,  and  point  out  to  them  the 
offences  by  which  they  had  drawn  his  displeasure  on  themselves,  and  the  means  by 
which  they  might  recover  his  favour  for  the  future.  He  had  drawn,  as  he  pretended, 
by  the  direction  of  the  Great  Spirit,  a  kind  of  map  on  a  piece  of  deerskin,  some- 
what dressed  like  parchment,  which  he  called  "the  great  Hook  or  Writing."  This, 
he  said,  he  had  been  ordered  to  shew  to  the  Indians,  that  they  might  see  the 
situation  in  which  the  Mannitto  had  originally  placed  them,  the  misery  which  they 
had  brought  upon  themselves  by  neglecting  their  duty,  and  the  only  way  that  was 
now  left  them  to  regain  what  they  had  lost.  This  map  he  held  before  him  while 
preaching,  frequently  pointing  to  particular  marks  and  spots  upon  it,  and  giving 
explanations  as  he  went  along. 

The  size  of  this  map  was  about  fifteen  inches  square,  or,  perhaps,  something  more. 
An  inside  square  was  formed  by  lines  drawn  within  it,  of  ab(mt  eight  inches  each 
way;  two  of  these  lines,  however,  were  not  <tlosed  by  about  half  an  inch  at  the  corners. 


MooNEvl  HECKE WELDER   ON   THE   PROPHET  667 

Across  tlieso  inside  lines,  otiiers  of  about  an  incli  in  lengtli  were  cirawn  witli  sundry 
other  lines  and  niarlis,  all  which  was  intended  to  represent  a  strong  inaccessible 
barrier,  to  jirevent  those  without  from  enteriuf;  the  spaie  within,  otherwise  than  at 
the  place  appointed  for  that  i)uri>o8e.  When  the  map  was  Jrtld  as  he  directed,  the 
corners  which  were  not  closed  lay  at  the  left-hand  side,  directly  opposite  to  each 
other,  the  one  being  at  the  southeast  by  south,  and  the  nearest  at  the  northeast  by 
north.  In  explaining  or  describing  the  particular  points  on  this  map,  with  his  fingers 
always  ])ointing  to  tho  place  he  was  describing,  he  called  the  space  within  the  inside 
lines  "the  hea\  only  regions,"  or  the  place  destined  by  the  (ireat  Spirit  for  the  habita- 
tion of  the  Indians  in  future  life.  The  space  left  open  at  the  southeast  corner  be 
called  the  ''avenue,"  which  had  been  intended  for  the  Indians  to  enter  into  this 
heaven,  but  wliich  was  now  in  the  ])osse8sion  of  tho  white  people;  wherefore  the; 
(ireat  .'Spirit  had  since  caused  another  "avenue"  to  be  iiiadt;  on  the  opposite  side,  at' 
which,  however,  it  was  Ijoth  dillicult  and  dangerous  for  them  to  enter,  there  being 
many  imi)ediments  in  their  way,  besides  a  large  ditch  leading  to  a  gulf  below,  over 
which  they  had  to  leap ;  but  the  evil  spirit  kept  at  this  very  spot  a  continual  watcli 
for  Indians,  and  whoever  he  laid  hold  of  never  could  get  away  from  liim  again,  bii 
was  carried  to  his  regions,  where  there  was  nothing  but  extreme  poverty;  where  tb 
ground  was  jjarched  up  by  the  heat  for  want  of  rain,  no  fruit  came  to  perfection 
the  game  was  ahuost  starved  for  want  of  pasture,  and  where  the  evil  spirit,  at  hi  i 
pleasure,  ti'ansformed  men  into  horses  and  dogs,  to  be  ridden  by  him  and  follow  hii  i 
in  his  hunts  and  wherever  he  went. 

The  space  cm  the  outside  of  this  interior  square  was  intended  to  represent  th  s 
country  given  to  the  Indi.ans  to  hunt,  fish,  .and  dwell  in  while  in  this  world ;  tire 
east  side  of  it  was  called  the  ocean  or  "great  salt-water  lake."  Then  the  preacher, 
drawing  the  attention  of  his  hearers  particularly  to  the  southeast  avenue,  would  say 
to  them,  "Look  here!  See  what  we  have  lost  by  neglect  and  disobedience;  by 
being  remiss  in  the  expression  of  our  gratitude  to  the  Oreat  .Spirit  for  wh.at  he  has 
bestowed  upon  us;  by  neglecting  to  make  to  him  sufficient  sacrifices;  by  looking 
upon  .a  people  of  a  different  colour  from  our  own,  who  had  come  across  a  great  lake, 
as  if  they  were  a  part  of  ourselves;  by  suffering  them  to  sit  down  by  our  side,  and 
looking  at  them  with  indifl'erenco,  while  they  were  not  only  taking  rtur  country  from 
us,  but  this  (pointing  to  the  spot),  this,  our  own  avenue,  leading  into  those  beautiful 
regions  which  were  destined  for  us.  Such  is  the  sad  condition  to  which  we  are 
reduced.  What  is  now  to  be  done,  and  what  remedy  is  to  be  .applied?  1  will  tell 
you,  my  friends.  Hear  what  the  Groat  Spirit  has  ordered  me  to  tell  you !  You  are 
to  make  sacrifices,  in  the  manner  that  I  shall  direct;  to  put  off  entirely  from  your- 
selves tho  customs  which  you  have  adopted  since  tho  white  people  came  among  us. 
You  are  to  return  to  that  former  happy  state,  in  which  we  lived  in  ])eaee  and  plenty, 
before  these  strangers  came  to  disturb  us;  and,  above  all,  you  must  abstain  from 
drinking  their  deadly  hison,  which  they  have  forced  upon  us,  for  the  sake  of  increas- 
ing their  gains  and  diminishing  our  numbers.  Tlien  will  the  Great  Spirit  give 
success  to  our  arms;  then  he  will  give  us  strength  to  conquer  our  enemies,  to  drive 
them  from  hence,  and  recover  the  passage  to  the  heavenly  regions  which  they  have 
taken  from  us." 

Such  was  in  general  the  substance  of  his  discourses.  After  having  dilated  more 
or  less  on  tho  various  topics  which  I  have  mentioned,  he  commonly  concluded  in 
this  manner:  "And  now,  my  friends,  in  order  that  what  I  have  told  you  may  remain 
firmly  impressed  on  your  minds,  and  to  refresh  your  memories  from  time  to  time,  I 
advise  you  to  preserve,  in  every  family  at  least,  such  a  hook  or  writing  as  this,  which 
I  will  finish  ofi'  for  you,  provided  you  bring  me  tho  price,  which  is  only  one  buck- 
skin or  two  doeskins  apiece."  The  price  was  of  course  bought  (sic),  and  the  book 
purchased.  In  some  of  those  maps,  the  figure  of  a  deer  or  turkey,  or  both,  was 
placed  in  tho  heavenly  regions,  and  also  in  the  dieary  region  of  the  evil  spirit.  The 
former,  however,  ajipeared  fat  and  plump,  while  the  latter  seemed  to  have  nothing 
but  skin  and  bones.     {Heckeivelder,  1.) 


668  THE    GHOST-DANCE   RELIGION  [eth.an.v.U 

From  the  narrative  of  John  McCullougb,  who  had  been  taken  by  tlie 
Indians  when  a  child  of  8  years,  and  lived  for  some  years  as  an  adopted 
son  in  a  Delaware  family  in  northeastern  Ohio,  we  gather  some  addi- 
tional particulars  concerning  this  prophet,  whose  name  seems  to  be  lost 
to  history.  McCullough  himself,  who  was  then  but  a  boy,  never  met 
the  prophet,  but  obtained  his  information  from  others  who  had,  espe- 
cially from  his  Indian  brother,  who  went  to  Tuscarawas  (or  Tuscalaways) 
to  see  and  hear  the  new  apostle  on  his  first  appearance. 

It  was  said  by  those  who  went  to  see  him  that  he  liad  certain  liieroglyphics  marked 
on  a  piece  of  iiarchment,  denoting  tlie  probation  that  hnmau  beings  were  subjected 
to  whilst  they  were  living  on  earth,  and  also  denoting  something  of  a  future  state. 
They  informed  me  that  ho  was  almost  constantly  crying  whilst  he  was  exhorting 
them.  I  saw  a  copy  of  his  hieroglyphics,  as  numbers  of  them  had  got  them  copied 
and  undertook  to  preach  or  instruct  others.  The  first  or  principal  doctrine  they 
taught  them  was  to  purify  themselves  from  sin,  which  they  taught  they  could  do  by 
the  use  of  emetics  and  abstinence  from  carnal  knowledge  of  the  different  sexes ;  to 
quit  the  use  of  firearms,  and  to  live  entirely  in  the  original  state  that  they  were  in 
before  the  white  people  found  out  their  country.  Xay,  they  taught  that  that  fire 
was  hot  pure  that  was  made  by  steel  and  flint,  but  that  they  should  make  it  by 
rubbing  two  sticks  together.  :  .  .  It  was  said  that  their  prophet  taught  them, 
or  made  them  believe,  that  he  had  his  instructions  immediately  from  Keesh-she-la- 
millang-up,  or  a  being  that  tliought  us  into  being,  and  that  by  following  his  instruc- 
tions they  would,  in  a  few  years,  be  able  to  drive  the  white  peo])le  out  of  their 
country. 

I  knew  a  company  of  tliera  who  had  secluded  themselves  for  the  purpose  of  purify- 
ing from  sin,  as  they  thought  they  could  do.  I  believe  they  made  no  use  of  firearms. 
They  had  been  out  more  than  two  years  before  I  left  them.  ...  It  was  said  that 
they  made  use  of  no  other  weapons  than  their  bows  an<l  arrows.  Tbey  also  taught, 
in  shaking  hands,  to  give  the  left  hand  in  token  of  friendship,  as  it  denoted  that 
they  gave  the  heart  along  with  the  hand.     (Priits,  1.) 

The  religious  ferment  produced  by  the  exhortations  of  the  Delaware 
prophet  sx)read  rapidly  from  tribe  to  tribe,  until,  under  the  guidance  of 
the  master  mind  of  the  celebrated  chief,  Pontiac,  it  took  shape  in  a 
grand  confederacy  of  all  the  northwestern  tribes  to  oppose  the  further 
progress  of  the  English.  The  coast  lands  were  lost  to  the  Indians.  The 
Ohio  and  the  lakes  were  still  theirs,  and  the  Alleghanies  marked  a  nat- 
ural boundary  between  the  two  sections.  Kehind  this  mountain  barrier 
Pontiac  determined  to  make  his  stand.  Though  the  prospect  of  a  res- 
toration of  the  French  iwwer  might  enable  him  to  rally  a  following,  he 
himself  knew  he  could  expect  no  aid  from  the  French,  for  their  armies 
had  been  defeated  and  their  garrisons  were  already  withdrawn;  but, 
relying  on  the  patriotism  of  his  own  red  warriors,  when  told  that  the 
English  were  on  their  way  to  take  possession  of  the  abandoned  i>ost8, 
he  sent  back  the  haughty  challenge,  "I  stand  in  the  path." 

To  Pontiac  must  be  ascribed  the  highest  position  among  the  leaders 
of  the  Algonquian  race.  Born  the  son  of  a  (ihief,  he  became  in  turn  the 
chief  of  his  own  people,  the  Ottawa,  whom  it  is  said  he  commanded  on 
the  oc(;asion  of  Braddock's  defeat.  For  this  or  other  services  in  behalf 
of  the  French  he  had  received  marks  of  distinguished  consideration  from 


MooNEv]  PONTIAC'S    PLAN    OF    CONFEDERATION  669 

Moiitciiliii  himself.  By  reason  of  his  iiatural  ability,  his  iutlueiice  was 
felt  aud  respected  wherever  the  name  of  his  tribe  was  spoken,  while  to 
Lis  (lifiiiity  as  cliief  he  added  the  saered  character  of  high  priest  of  the 
l)owerful  secret  order  of  the  Mide.  {rarhiian.  3.)  Xow,  in  the  prime 
of  inanhood,  he  originated  and  fonnulated  the  policy  of  a  confederation 
of  all  the  tribes,  a'l  idea  afterward  taken  np  and  carried  almost  to  a 
successful  iiccomplishinent  by  the  great  Tecumtha.  As  principal  chief 
of  the  lake  tribes,  be  summoned  them  to  the  great  council  near  Detroit, 
in  April,  17(53,  and,  as  high  priest  and  keeper  of  the  faith,  he  there 
aimounced  to  them  the  will  of  the  Master  of  Life,  as  revealed  to  the 
Delaware  prophet,  and  called  on  them  to  unite  for  the  recovery  of 
their  ancient  territories  and  the  jireservation  of  their  national  life. 
Under  the  spell  of  his  burning  words  the  chiefs  listened  as  to  an  oracle, 
and  cried  out  that  he  had  only  to  declare  his  will  to  be  obeyed. 
(rarkman,  4.)  His  project  being  unanimously  approved,  runners  were 
sent  out  to  secure  the  cooperation  of  the  more  remote  nations,  and  in  a 
short  time  the  confederation  embraeed  every  important  tribe  of  Algon- 
quian  lineage,  together  with  the  Wyandot,  Seneca,  Winnebago,  aud 
some  of  those  to  the  southward.     {Parkman,  '>.) 

Only  the  genius  of  a  Pontiac  could  have  molded  into  a  working  unit 
such  an  aggregation  of  diverse  elements  of  savagery.  His  executive 
ability  is  suflQciently  proven  by  his  creation  of  a  regular  commissary 
department  based  on  promissory  notes — hieroglyphics  graven  on  birch- 
bark  and  signed  with  the  otter,  the  totem  of  bis  tribe;  his  diplomatic 
bent  appeared  in  his  employment  of  two  secretaries  to  attend  to  this 
unique  correspondence,  each  of  whom  he  managed  to  keep  in  ignorance 
of  the  business  transacted  by  the  other  (Parkman,  (1) ;  while  his  military 
capacity  was  soon  to  be  evinced  in  the  carefully  laid  plan  which  enabled 
his  warriors  to  strike  simultaneously  a  crushing  blow  at  every  British 
post  scattered  throughout  the  oOO  miles  of  wilderness  from  Pittsburg 
to  the  straits  of  Mackinaw. 

The  history  of  this  war,  so  eloquently  told  by  Parkman,  reads  like 
some  old  knightly  romance.  The  warning  of  the  Indian  girl;  the  con- 
certed attack  on  the  garrisons;  the  ball  play  at  Mackinac  on  the  king's 
birthday,  aud  the  massacre  that  followed;  the  siege  of  Fort  Pitt  and 
the  heroic  defense  of  Detroit;  the  bloody  battle  of  Bushy  run,  where 
the  painted  savage  recoiled  before  the  kilted  Highlander,  as  brave  and 
almost  as  wild;  Bouquet's  march  into  the  forests  of  the  Ohio,  and  the 
submission  of  the  vanquished  tribes — all  these  things  must  be  passed 
over  here.  They  have  already  been  told  by  a  master  of  language. 
But  the  contest  of  savagery  against  civilization  has  but  one  ending,  and 
the  scene  closes  with  the  death  of  Pontiac,  a  broken-spirited  wanderer, 
cut  down  at  last  by  a  hired  assassin  of  his  own  race,  for  whose  crime 
the  blood  of  whole  tribes  was  poured  out  in  atonement.     [Parkman,  7.) 


Chapter  III 

TENSKWATAWA  THE  SHAWANO  PROPHET 

I  told  all  the  redskins  that  the  Avay  they  were  in  was  not  good,  and  that  they 
ought  to  abandon  it. — Tenskwatawa. 

A  very  shrewd  and  influential  man,  but  circumstances  have  destroyed  him. — 
Catliii . 

Forty  years  had  passed  away  and  cliaiiges  had  come  to  the  western 
territory.  The  cross  of  Saint  fxcorge,  erected  in  the  place  of  the  lilies 
of  France,  had  been  supplanted  by  the  flag  of  the  young  republic, 
which  in  one  generation  had  e.xtended  its  sway  from  the  lakes  to  the 


f — 

..  „^ 

J 

^^"^B^^^ 
"^%^ 

I 

m 

l| 

'1 

4 

Fio.  56— Tenskwatawa  tlic  Sliawano  prophet,  I8118  iiiid  ISIJl. 

gulf  and  from  the  Atlantic  to  the  Eocky  mountains.  By  treaties  made 
in  1768  with  the  Iroquois  and  Clierokee,  the  two  leading  Indian  con- 
federacies in  the  east,  the  Ohio  and  the  Kanawha  had  been  fixed  as  the 
boundary  between  the  two  races,  the  Indians  renouncing  forever  their 
claims  to  the  seaboard,  the  Delaware,  and  the  Susquehanna,  while  they 
were  confirmed  in  their  possession  of  the  Alleghany,  the  Ohio,  and  the 
great  northwest.  But  the  restless  borderer  would  not  be  limited,  and 
encroachments  on  the  native  domain  were  constantly  being  made, 
resulting  in  a  chronic  warfare  which  kept  alive  the  spirit  of  resentment. 
The  consequence  was  that  in  the  final  struggle  of  the  Revolution  the 
670 


KXPLANATION  OF  FTOURK  56 

The  tirst  portrait  is  taken  from  oue  given  in  Lossiug's  An>urican  Revolution  and 
M'ar  of  1812,  iil  (1875),  page  189,  and  thus  described:  "'I'he  portrait  of  the  Prophet 
is  from  a  pencil  sketch  made  by  Pierre  Le  IJru,  a  yoiini;  French  trader,  at  Viucennes, 
In  1808.  He  made  a  sketch  of  Tecnmtha  at  abont  the  same  time,  both  of  which 
1  fonnd  in  possession  of  his  son  at  Quebec  in  1848,  and  by  whom  I  was  kindly  per- 
mitted to  copy  them.'"  The  other  is  a  copy  of  the  picture  painted  by  Catlin  in  1831, 
after  the  tribe  had  removed  to  Kansas.  The  artist  describes  him  as  blind  in  his 
left  (f)  eye,  and  painted  him  holding  his  medicine  tire  in  his  right  hand  and  his 
sacred  string  of  beans  in  the  other. 


MOONEY] 


THE  TRKATY  OF  GKEENVILLE 


671 


Indian  tribes  ranged  themselves  ou  the  British  side.  When  the  war 
ended  and  a  treaty  of  peace  was  made  between  the  new  goveriiment 
and  tlie  old,  no  provision  was  made  for  the  red  allies  of  the  king,  and 
they  were  left  to  continue  the  struggle  single-handed.  The  Indians 
claimed  the  Ohio  country  as  theirs  by  virtue  of  the  most  solemn  trea- 
ties, but  pioneers  had  already  occupied  western  I'ennsylvania,  western 
Virginia,  and  Kentucky,  and  were  listening  with  eager  attention  to  the 
reports  brought  back  by  adventurous  hunters  from  t\\e  fertile  lands  of 
the  Muskingum  and  the  Scioto.  They  refused  to  be  bound  by  the  trea- 
ties of  a  government  they  had  repudiated,  and  the  tribes  of  the  north- 
west were  obliged  to  fight  to  defend  their  territories.     Under  the  able 


FlQ.  57 — Greenville  treaty  medal,  obverse  and  reverse. 

leadership  of  Little  Turtle  they  twice  rolled  back  the  tide  of  white 
invasion,  defeating  two  of  the  finest  armies  ever  sent  into  the  western 
country,  until,  worn  out  by  twenty  years  of  unceasing  warfare,  and 
crushed  and  broken  by  the  decisive  victory  of  Wayne  at  the  Fallen 
Timbers,  their  villages  in  ashes  and  their  cornfields  cut  down,  the 
dispirited  chiefs  met  their  conqueror  at  Greenville  in  1795  and  signed 
away  the  rights  for  which  they  had  so  long  contended. 

By  this  treaty,  which  marks  the  beginning  of  the  end  with  the  east- 
ern tribes,  the  Indians  renounced  their  claims  to  all  territory  east  of  a 
line  running  in  a  general  way  from  the  mouth  of  the  Cuyahoga  on  Lake 
Erie  to  the  mouth  of  the  Kentucky  on  the  Ohio,  leaving  to  the  whites 
the  better  iwrtion  of  Ohio  valley,  including  their  favorite  hunting 
14  ETII — PT  2 3 


^'-M 


672  THE    GHOST-DANCE    RELIGION  [eth.ann.i4 

ground  of  Kentucky.  The  Delaware,  the  Wyandot,  and  the  Shawano, 
three  of  the  leading  tribes,  were  almost  completely  shorn  of  their  ancient 
inheritance  and  driven  back  as  refugees  among  the  Miami. 

The  Canadian  boundary  had  been  established  along  the  lakes;  the 
Ohio  was  lost  to  the  Indians;  for  them  there  was  left  only  extermina- 
tion or  removal  to  the  west.  Their  bravest  warriors  were  slain.  Their 
ablest  chieftain,  who  had  led  them  to  victory  against  St  Clair,  had 
bowed  to  the  inevitable,  and  was  now  regarded  as  one  with  a  white 
man's  heart  and  a  traitor  to  his  race.  A  brooding  dissatisfaction  set- 
\^  tied  dowji  on  the  tribes.  Who  shall  deliver  them  from  the  desolation 
that  Ijas  come  on  them  ! 

Now  arbse  among  the  Shawano  another  prophet  to  point  out  to  his 
people  the  "open  door"  leading  to  happiness.  In  November,  1805,  a 
y  young  man  named  LaalewasikawfLalawe'thika.  a  rattleor  similar  instru- 
ment— (latschet),  then  hardly  more  than  30  years  of  age,  called  around 
him  his  tribesmen  and  their  allies  at  their  ancient  capital  of  Wapa- 
koneta,  within  the  present  limits  of  Ohio,  and  there  announced  himself 
as  the  bearer  of  a  new  revelation  from  the  Master  of  Life,  who  had 
taken  pity  on  his  red  children  and  wished  to  save  them  from  the 
threatened  destruction.  He  declared  that  he  had  been  taken  up  to  the 
spirit  world  aiid  had  been  permitted  to  lift  the  veil  of  the  past  and  the 
future — had  seen  the  misery  of  evil  doers  and  learned  the  happiness 
that  awaited  those  who  followed  the  precepts  of  the  Indian  god.  He 
then  began  an  earnest  exhortation,  denouncing  the  witchcraft  practices 
and  medicine  juggleries  of  the  tribe,  and  solemnly  warning  liis  hearers 
that  none  who  had  part  in  such  things  would  ever  taste  of  the  future 
happiness.  The  firewater  of  the  whites  was  poison  and  accursed;  and 
those  who  continued  its  use  would  after  death  be  tormented  with  all 
the  pains  of  flre,  while  flames  would  continually  issue  from  their  mouths. 

f  This  idea  may  have  been  derived  from  some  white  man's  teaching  or 
irom  the  Indian  practice  of  torture  by  fire.  The  young  must  cherish 
and  respect  the  aged  and  inflrm.  All  property  must  be  in  common, 
according  to  the  ancient  law  of  their  ancestors.     Indian  women  must 

')  cease  to  intermarry  with  ^^hite  men ;  the  two  races  were  distinct  and 
must  remain  so.  The  white  man's  dress,  with  his  flint-and-steel,  must 
be  discarded  for  the  old  time  buckskin  and  the  flrestick.  More  than 
this,  every  tool  and  every  custom  derived  from  the  whites  must  be  put 
away,  and  they  must  return  to  the  methods  which  the  Master  of  Life 
had  taught  them.  When  they  should  do  all  this,  he  promised  that  they 
would  again  be  taken  into  the  divine  favor,  and  And  the  happiness 
which  their  fathers  had  known  before  the  coming  of  the  whites.  Finally, 
in  proof  of  his  divine  mission,  he  announced  that  he  had  received  power 
to  cure  all  diseases  and  to  arrest  the  hand  of  death  in  sickness  or  on 
the  battlefield.  (Drake,  Tecnmseh,  1.  To  avoid  repetition,  it  may  be 
stated  that,  except  when  otherwise  noted,  the  principal  facts  concern- 
ing Tecumtha  and  the  prophet  are  taken  from  Drake's  work,  the  most 


MooNEv]  THE  prophet's  tkance  673 

valuable  published  on  the  subject.  The  prophet  and  his  doctrines  are 
also  spoken  of  at  some  length  by  Tanner,  Kendall,  Warren,  and  Catlin, 
as  hereafter  quoted,  while  the  history  of  Tecumtha  is  a  part  of  the  his- 
tory of  Ohio  valley,  to  be  found  in  any  work  treating  of  that  section 
and  i)eri()d  ) 

In  an  account  (juoted  by  Drake,  probably  from  au  English  writer,  it 
is  stated  that  the  prophet  was  noted  for  his  stupidity  and  intoxication 
until  his  fiftieth  (?)  year,  when  one  day,  while  lighting  his  j)ii)e  in  his 
cabin,  he  suddenly  fell  back  apparently  lifeless  and  remained  in  that 
condition  until  his  friends  had  assembled  for  the  funeral,  when  lie 
revived  from  his  trance,  and  after  quieting  their  alarm,  announced  that 
he  hiul  been  to  the  spirit  world  and  commanded  them  to  call  the  ])eople 
together  that  he  might  tell  them  what  he  had  seen.  When  they  had 
assembled,  he  declared  that  he  had  been  conducted  to  the  border  tJf  the 
spirit  world  by  two  young  iLion,  who  had  permitted  him  to  look  in  upon 
its  pleasures,  but  not  to  enter,  and  who,  after  charging  him  with  the 
message  to  his  people  already  noted,  had  left  him,  promising  to  visit 
him  again  at  a  future  time.     {Drake,  Ab.  Races,  1.) 

Although  the  language  of  this  account  is  somewhat  overdrawn,  the 
main  statements  are  probably  correct,  as  it  is  in  complete  accordance 
with  the  Indian  system  by  which  all  truth  has  been  revealed  in  dreams 
and  trances  from  the  first  dawn  of  tradition  down  to  Smohalla  and  the 
messiah  of  the  Ghost  dance. 

His  words  aroused  an  intense  excitement  among  his  hearers,  and  the  i 
impression  deepened  as  the  tidings  of  the  new  gospel  were  carried  from 
camp  to  camp.  Those  who  were  addicted  to  drunkenness — the  beset- 
ting sin  of  the  Indians  since  their  acquaintance  with  the  whites — were' 
so  thoroughly  alarmed  at  the  prospect  of  a  fiery  punishment  in  the  spirit 
world  that  for  a  long  time  intoxication  became  practically  unknown 
among  the  western  tribes.  Their  zeal  led  also  to  the  inauguration  of  a 
crusade  against  all  who  were  suspecte^l  of  dealing  in  witchcraft  or 
magic  arts;  but  here  the  prophet  took  advantage  of  this  feeling  to 
eflfectually  rid  himself  of  all  who  opposed  his  sacred  claims.  It  was 
only  necessary  for  him  to  denounce  such  a  person  as  a  witch  to  have 
him  pay  the  forfeit  with  reputation,  if  not  with  life. 

Amoug  the  lirst  of  his  victims  were  several  Delawares — Tatepocoshe  (more  gener- 
ally known  as  Teteboxti),  Patterson,  his  nephew,  Coltoa,  an  old  woman,  and  an  aged 
man  called  Joshua.  These  were  successively  marked  by  the  prophet,  and  doomed 
to  be  burnt  alive.  The  tragedy  was  commenced  with  the  old  woman.  The  Indians 
roasted  her  slowly  over  a  fire  for  four  days,  calling  upon  her  frequently  to  deliver 
up  her  charm  and  medicine  bag.  Just  as  she  was  dying,  she  exclaimed  that  her 
grandson,  who  was  then  out  hunting,  had  it  in  his  possession.  Messengers  were 
sent  in  pursuit  of  him,  and  when  found  he  was  tied  and  brought  into  camp.  He 
acknowledged  that  on  one  occasion  he  had  borrowed  the  charm  of  his  grandmother, 
by  means  of  which  he  had  flown  through  the  air  over  Kentucky,  to  the  banks  of  the 
Mississippi,  and  back  again,  between  twilight  and  bedtime;  but  he  insisted  that  he 
had  returned  the  charm  to  its  owner,  and,  after  some  consuitation,  he  was  set  at 
liberty.     The  following  day  a  council  was  held  over  the  case  of  the  venerable  chief 


674  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

TatepocosUe,  he  being  present.  His  death  was  decided  upon  after  full  deliberation; 
and,  arrayed  iu  his  finest  apparel,  ho  calmly  assisted  in  building  his  own  funeral 
pile,  fully  aware  that  there  was  no  escape  from  the  judgment  that  had  been  passed 
upon  him.  The  respect  due  to  his  whitened  locks  induced  his  executioners  to  treat 
him  with  mercy.  He  was  deliberately  tomahawked  by  a  young  man,  and  his  body 
was  then  placed  upon  the  blazing  fagots  and  consumed.  The  next  d.iy  the  old 
preacher  Joshua  met  a  similar  fate.  The  wife  of  Tatepocoslie  and  his  nephew 
Billy  Patterson  were  then  brought  into  the  council  house  and  seated  side  by  side. 
The  latter  had  led  an  irreproachable  life,  and  died  like  a  Christian,  singing  and  pray- 
ing amid  the  flames  which  destroyed  his  body.  While  preparations  were  making 
for  the  immolation  of  Tatecoposhe's  wife,  her  brother,  a  youth  of  20  years  of  age, 
suddenly  started  up,  took  her  by  the  hand,  and,  to  the  amazement  of  the  council,  led 
her  out  of  the  house.  He  soon  returned,  and  exclaiming,  "  The  devil  has  come  among 
us  (alluding  to  the  jnophet),  and  we  are  killing  each  other,"  he  reseated  himself  in 
the  midst  of  the  crowd.  This  bold  step  checked  the  wild  fren?^  of  the  Indians,  put 
an  end  to  these  cruel  scenes,  and  for  a  time  greatly  impaired  the  impostor's  influence 
among  the  Delawares.     {Drake,  Tecumseh,  2.) 

The  prophet  now  changed  his  name  to  Tenskwatawa,  "The  Open 
Door"  (from  skica'te,  a  door,  and  the'nui,  to  be  open ;  frequently  spelled 
Elskwatawa),  significant  of  the  new  mode  of  life  which  he  had  come  to 
point  out  to  his  people,  and  fixed  his  headquarters  at  Greenville,  Ohio, 
where  representatives  from  the  various  scattered  tribes  of  the  northwest 
gathered  about  him  to  learn  the  new  doctrines.  Some,  especially  the 
Kickapoo,  entered  fervently  into  his  spirit,  while  others  were  dis[)osed 
to  oppose  him.  The  Miami,  who  regarded  the  Shawano  as  intruders, 
were  jealous  of  his  influence,  and  the  chiefs  of  his  own  tribe  were 
somewhat  inclined  to  consider  him  iu  the  light  of  a  rival.  To  estab- 
lish his  sacred  character  and  to  dispel  the  doubts  of  the  unbelievers,  he 
continued  to  dream  dreams  and  announce  wonderful  revelations  from 
time  to  time,  when  an  event  occurred  which  effectually  silenced  opposi- 
tion and  stamped  him  as  one  inspired. 

By  some  means  he  had  learned  that  an  eclipse  of  the  sun  was  to 
take  place  in  the  summer  of  1806.  As  the  time  drew  near,  he  called 
about  him  the  scoffers  and  boldly  announced  that  on  a  certain  day  he 
would  prove  to  them  his  supernatural  authority  by  causing  the  sun  to 
become  dark.  When  the  day  and  hour  arrived  and  the  earth  at  mid- 
day was  enveloped  in  the  gloom  of  twilight,  Tenskwatawa,  standing  in 
the  midst  of  the  terrified  Indians,  pointed  to  the  sky  and  cried,  "Did 
I  not  speak  truth?  See,  the  sun  is  dark!"  There  were  no  more 
doubters  now.  All  proclaimed  him  a  true  prophet  and  the  messenger 
of  the  Master  of  Life.  His  fame  spread  abroad  and  apostles  began  to 
carry  his  revelations  to  the  remotest  tribes. 

We  get  but  fragmentary  light  in  regard  to  the  details  of  the  doctrine 
and  ceremonies  of  this  religious  revival,  as  well  as  of  that  which  ]ire- 
ceded  it.  There  were  then  no  railroads,  no  newspaper  correspondents 
to  gather  each  day's  proceedings,  and  no  telegraph  to  flash  tlie  news 
across  the  continent  before  nightfall;  no  reservation  system,  with  its 
attendant  army  of  employees,  everyone  a  spy  when  an  emergency 
arose;  and  no  investigators  to  go  among  the  tribes  and  study  the 


jiooNBY]  DISSEMINATION    OF    THE    DOCTRINE  675 

matter  from  an  ethnologic  point  of  view.  Our  information  is  derived 
chiefly  from  military  officers,  who  knew  these  things  only  as  vague 
rumors  of  Indian  unrest  fomented  by  British  agents;  from  the  state- 
ments of  a  few  illiterate  interpreters  or  captives  among  the  savages, 
and  from  the  misty  reccJllections  of  old  men  long  after  the  excitement 
liad  passed  away.  Of  the  dances  which  are  a  part  of  every  important 
Indian  ceremony,  tlie  songs  which  they  chanted,  the  peculiar  dress  or 
adornments  which  probably  distinguished  the  believers — of  all  these 
we  know  nothing;  but  we  may  well  surmise  that  the  whole  elaborsite 
system  of  Indian  mythology  and  ceremonial  was  brought  into  play  to 
give  weight  to  the  words  of  the  propliet,  and  enough  is  known  to  show 
that  in  its  leadin^j  features  the  movement  closely  resembled  the  modern 
Ghost  dance. 

It  is  impossible  to  know  how  far  the  prophet  was  responsible  for  the 
final  shaping  of  the  doctrine.  Like  all  such  movements,  it  undoubtedly 
grew  and  took  more  definite  form  under  the  hands  of  the  apostles  who 
went  out  from  the  presence  of  its  originator  to  preach  to  the  various 
tribes.  A  religion  which  found  adherents  alike  in  the  everglades  of 
Florida  and  on  the  plains  of  the  Saskatchewan  must  necessarily  have 
undergone  local  modifications.  From  a  comparison  of  the  various 
accounts  we  can  arrive  at  a  general  st.atement  of  the  belief. 

The  prophet  was  held  to  be  an  incarnation  of  Manabozho,  the  great 
"first  doer  "  of  the  Algonquiau  system.  His  words  were  believed  to  be 
the  direct  utterances  of  a  deity.  Maiuibozho  had  taught  his  people 
certain  modes  of  living  best  suited  to  their  condition  and  capacity.  A 
new  race  had  come  upon  them,  and  the  Indians  had  thrown  aside  their 
primitive  purity  of  life  and  adopted  the  innovations  of  the  whites,  which 
had  now  brought  them  to  degradation  and  misery  and  threatened  them 
with  swift  and  entire  destruction.  To  punish  them  for  their  disobe- 
dience and  bring  them  to  a  sense  of  their  duty,  Manabozho  had  called 
the  game  from  the  forests  and  shut  it  up  under  the  earth,  so  that  the  ; 
tribes  were  now  on  the  verge  of  starvation  and  obliged  to  eat  the  flesh  J 
of  filthy  hogs.  They  had  also  lost  their  old  love  for  one  another  and 
become  addicted  to  the  secret  practices  of  the  poisoner  and  the  wizard, 
together  with  the  abominable  ceremonies  of  the  calumet  dance.  They 
must  now  put  aside  all  these  things,  throw  away  the  weapons  and  the 
dress  of  the  white  man,  pluck  out  their  hair  as  in  ancient  times,  wear 
the  eagle  feather  on  their  heads,  and  clothe  themselves  again  with  the 
breechcloth  and  the  skins  of  animals  slain  with  the  bows  and  arrows 
which  Manabozho  had  given  them.  [Kendall,  1.)  They  must  have  done 
with  the  white  man's  flint-and-steel,  and  cook  their  food  over  a  fire 
made  by  rubbing  together  two  sticks,  and  this  fire  must  always  be  kept 
burning  in  their  lodges,  as  it  was  a  symbol  of  the  eternal  life,  and  their 
care  for  it  was  an  evidence  of  their  heed  to  the  divine  commands.  The 
firewater  nuist  forever  be  put  away,  togetlier  with  the  medicine  bags 
and  poisons  and  the  wicked  juggleries  which  had  corrupted  the  ancient 


676  THE   GHOST-DANCE   RELIGION  [eth.ann.14 

l)urity  of  the  Mide  rites.  lustead  of  these  the  prophet  gave  them  uew 
songs  and  new  medicines.  Their  women  must  cease  from  any  connec- 
tion with  white  men.  They  were  to  love  one  another  and  make  an  end 
I  of  their  constant  wars,  to  be  kind  to  their  children,  to  keep  but  one  dog 
in  a  family,  and  to  abstain  from  lying  and  stealing.  If  they  would  listen 
to  his  voice  and  follow  his  instructions,  the  incarnate  Manabozho  prom- 
ised that  at  the  end  of  four  years  (i.  e.,  in  1811)  he  would  bring  on  two 
days  of  darkness,  during  which  he  would  travel  invisibly  throughout 
the  land,  and  cause  the  animals  which  he  had  created  to  come  forth 
again  out  of  the  earth.  {Kendall,  3.)  They  were  also  promised  that 
their  dead  friends  would  be  restored  to  them. 

The  ideas  as  to  the  catasti'ophe  that  was  to  usher  in  the  new  era  seem 
to  have  varied  according  to  the  interpreter  of  the  belief.  Among  the 
OttaM'a,  and  perhaps  among  the  lake  tribes  generally,  there  was  to  be 
a  period  of  darkness,  as  already  stated.  Among  the  Cherokee,  and 
probably  also  among  the  Creek,  it  was  believed  that  there  would  be  a 
terrible  hailstorm,  which  would  overwhelm  with  destruction  both  the 
whites  and  the  unbelievers  of  the  red  race,  while  the  elect  would  be 
warned  in  time  to  save  theniselves  by  fleeing  to  the  high  mountain  tops. 
The  idea  of  any  hostile  combination  against  the  white  race  seems  to 
have  been  no  part  of  the  doctrine.  In  the  north,  however,  there  is 
always  a  plain  discrimination  against  the  Americans.  The  Great  Father, 
through  his  prophet,  is  represented  as  declaring  himself  to  be  the  com- 
mon parent  alike  of  Indians,  English,  French,  and  Si)aniards;  while  the 
Americans,  on  the  contrary,  "are  not  my  children,  but  the  children  of 
the  evil  spirit.  They  grew  from  the  scum  of  the  great  water,  when  it 
was  troubled  by  an  evil  spirit  and  the  froth  was  driven  into  the  woods 
by  a  strong  east  wind.  They  are  numerous,  but  I  hate  them.  They 
are  unjust;  they  have  taken  away  your  lands,  which  were  not  made  for 
them."     {Kendall,  3.) 

From  the  venerable  James  Wafford,  of  the  Cherokee  nation,  the 
author  in  1891  obtained  some  interesting  details  in  regard  to  the  excite- 
ment among  the  Cherokee.  According  to  his  statement,  the  doctrine 
first  came  ^  them  through  the  Creek  about  1812  or  1813.  It  was  prob- 
ably given  to  the  Creek  by  Tecumtha  and  his  party  on  their  visit  to  that 
tribe  in  the  fall  of  1811,  as  will  be  related  hereafter.  The  Creek  were 
taught  by  their  prophets  that  the  old  Indian  life  was  soon  to  return, 
when  "insteadof  beef  and  bacon  they  would  have  venison,  and  instead 
of  chickens  they  would  have  turkeys."  Great  sacred  dances  were 
inaugurated,  and  the  people  were  exhorted  to  be  ready  for  what  was  to 
come.  From  the  south  the  movement  spread  to  the  Cherokee,  and  one 
of  their  priests,  living  in  what  is  now  upper  Georgia,  began  to  i)reach 
that  on  a  day  near  at  hand  there  would  be  a  terrible  storm,  with  a 
mighty  wind  and  hailstones  as  large  as  hominy  mortars,  which  would 
destroy  from  the  face  of  the  earth  all  but  the  true  believers  who  had 
previously  taken  refuge  on  the  highest  summits  of  the  Great  Smoky 


MooKKY]  THE    EXCITEMENT    AMONG    TllK    CHEROKEE  677 

mountains.  Full  of  this  belief,  numbers  of  tiie  tribe  in  Alabama  and 
Georgia  abandoned  their  bees,  their  orchards,  their  slaves,  and  every- 
thing else  that  might  have  come  to  them  through  the  white  man,  and, 
in  spite  of  the  entreaties  and  remonstrances  of  friends  wlio  put  no 
faith  in  the  i)re(liction,  took  up  theii'  toilsome  march  for  the  mountains 
of  Carolina.  VVafltbrd,  who  was  then  about  10  years  of  age,  lived  with 
his  mother  and  stepfather  on  Valley  river,  and  vividly  remembers 
the  troo])S  of  ])ilgrims,  with  their  packs  on  their  backs,  tleeing  from 
the  lower  country  to  escai)e  from  the  wrath  to  come.  Many  of  them 
stopped  at  the  bouse  of  his  stepfather,  who,  being  a  white  man,  was 
somcwliat  better  prepared  than  his  neighbors  to  entertain  travelers, 
and  who  took  the  opportunity  to  endeavor  to  persuade  them  to  turn 
back,  telling  them  that  their  hopes  and  fears  alike  were  groundless. 
Some  listened  to  hiiu  and  returned  to  their  homes,  but  others  went  ou 
and  climbed  the  mountain,  where  they  waited  until  the  appointed  day 
arrived,  only  to  find  themselves  disappointed.  Slowly  and  sadly  then 
they  took  np  tlieir  packs  once  more  and  turned  their  faces  homeward, 
dreading  the  ridicule  they  were  sure  to  meet  there,  but  yet  believing 
in  their  hearts  that  the  glorious  coming  was  only  postponed  for  a  time. 
This  excitement  atnong  the  Cherokee  is  noted  at  some  length  in  the 
Cherokee  Advocate  of  November  16,  1844,  published  at  Tahlequah, 
Cherokee  Nation.  Among  the  Creek  the  excitement,  intensified  by 
reports  of  tlie  struggle  now  going  on  in  the  north,  and  fostered  and 
encouraged  by  the  emissaries  of  Spain  and  England,  grew  and  spread 
until  it  culminated  in  the  summer  of  181.'}  in  the  terrible  Creek  war. 

Enough  is  known  of  the  ceremonial  of  this  religion  to  show  that  it 
must  have  had  an  elaborate  ritual.  We  learn  from  Warren  that  the 
adherents  of  the  prophet  were  accustomed  to  i^erform  certain  cere 
monies  in  solemn  councils,  and  that,  after  he  had  proliibited  the  corrupt 
secret  rites,  he  introduced  instead  new  medicines  and  songs,  and  that 
at  the  ancient  capital  of  the  Ojibwa  on  Lake  Superior  the  Indians  col- 
lected iu  great  numbers  and  i)erformed  these  dances  and  ceremonies 
day  and  night.  ( Warren,  1.)  They  were  also  instructed  to  dance 
naked,  with  their  bodies  painted  and  with  the  warclub  in  their  hands. 
(KeiidalL  4.)  The  solemn  rite  of  confirmation,  known  as  "shaking 
hands  with  the  prophet,"  was  particularly  impressive.  From  the  nar- 
rative of  John  Tanner,  a  white  man  captured  when  a  child  from  his 
home  in  Kentucky  and  brought  up  among  the  wild  Ojibwa,  we  get  the 
best  contemporary  account  of  the  advent  of  the  new  doctrine  in  the 
north  and  its  effect  on  the  lake  tribes.     He  says: 

It  was  while  I  was  living  here  at  Great  Wood  river  that  news  came  of  a  great  man 
among  the  Shawneese,  who  had  heen  favoure<l  hy  a  revelation  of  the  mind  and  will 
of  the  Great  Spirit.  I  was  hunting  iu  the  prairie,  at  a  great  distance  from  my  lodge, 
when  I  saw  a  stranger  approaching.  At  first  I  was  apprehensive  of  an  enemy,  but 
as  he  drew  nearer,  his  dress  showed  him  to  he  an  Ojibheway;  but  when  he  came  up, 
there  was  something  very  strange  and  peculiar  iu  his  manner.  He  signified  to  me 
that  I  must  go  home,  but  gave  no  explanation  of  the  cause.     He  refn8e<l  to  look  at 


678  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

me  or  enter  into  any  kind  of  conversation.  I  thought  lie  must  ho  crazy,  hut  never- 
theless accompauied  him  to  my  lodge.  When  we  had  smoked,  he  remained  a  long 
time  silent,  hut  at  last  hegan  to  tell  me  he  had  come  with  a  message  from  the 
prophet  of  the  Shawueese.  "  Henceforth,"  said  he,  "the  fire  must  never  he  suffered 
to  go  out  in  your  lodge.  Summer  and  winter,  day  and  night,  in  the  storm,  or  when  it 
is  calm,  you  must  remember  that  the  life  in  your  body  and  the  Are  in  your  lodge  are 
the  same  and  of  the  same  date.  If  you  suifer  your  fire  to  be  extinguished,  at  that 
moment  your  life  will  heat  its  end.  You  must  not  suifer  a  dog  to  live;  you  must 
never  strike  either  a  man,  a  woman,  a  child,  or  a  dog.  The  prophet  himself  is  com- 
ing to  shake  hands  with  you ;  but  I  have  come  before,  that  you  may  know  what  is 
the  will  of  the  Great  Spirit,  communicated  to  us  by  him,  and  to  inform  you  that  the 
preservation  of  your  life,  for  a  single  moment,  depends  on  your  entire  obedience. 
From  this  time  forward  we  are  neither  to  be  drunk,  to  steal,  to  lie,  or  to  go  against 
our  enemies.  While  we  yield  an  entire  obedience  to  these  commands  of  the  Great 
Spirit,  the  Sioux,  even  if  they  come  to  our  country,  will  not  bo  able  to  see  us ;  we 
shall  be  protected  and  made  happy."  I  listened  to  all  he  had  to  say,  but  told  him, 
in  answer,  that  I  could  not  believe  we  should  all  die  in  case  our  fire  went  out;  in 
many  instances,  also,  it  would  be  difficult  to  avoid  punishing  our  children ;  our  dogs 
were  useful  in  aiding  us  to  hunt  and  take  animals,  so  that  I  could  not  believe  the 
Great  Spirit  had  any  wish  to  take  them  from  us.  He  continued  talking  to  us  until 
late  at  night;  then  he  lay  down  to  sleep  in  my  lodge.  I  happened  to  wake  first  in 
the  morning,  and,  perceiving  the  fire  had  gone  out,  I  called  him  to  get  up  and  see 
how  many  of  us  were  living  and  how  many  dead.  He  was  prepared  for  the  ridicule 
I  attempted  to  throw  upon  his  doctrine,  and  told  me  that  I  had  not  yet  shaken 
hands  with  the  prophet.  His  visit  had  been  to  prepare  me  for  this  important  event, 
and  to  make  me  aware  of  tlie  obligations  and  risks  I  should  incur,  by  entering  into 
the  engagement  implied  in  taking  in  my  hand  the  message  of  the  prophet.  I  did 
not  rest  entirely  easy  in  my  unbelief.  The  Indians,  generally,  received  the  doctrine 
of  this  man  with  great  humility  and  fear.  Distress  and  anxiety  was  visible  in  every 
countenance.  Many  killed  their  dogs,  and  endeavored  to  practice  obedience  to  all 
the  commands  of  this  new  preacher,  who  still  remained  among  us.  Hut,  as  was 
usual  with  me,  in  any  emergency  of  this  kind,  I  went  to  the  traders,  firmly  believing 
that  if  the  Deity  had  any  communications  to  make  to  men,  they  would  be  given,  in 
the  first  instance,  to  white  men.  The  traders  ridiculed  and  despised  the  idea  of  a 
new  revelation  of  the  Divine  will,  and  the  thought  that  it  should  be  given  to  a  poor 
Shawnee.  Thus  was  I  confirmed  in  my  infidelity.  Nevertheless,  I  did  not  openly 
avow  my  unbelief  to  the  Indians,  only  T  refused  to  kill  my  dogs,  and  showeil  no 
great  degree  of  anxiety  to  comply  with  his  other  requirements.  As  long  as  I 
remained  among  the  Indians,  I  made  it  my  business  to  conform,  as  far  as  appeared 
consistent  with  my  immediate  convenience  and  comfort,  with  all  their  customs. 
Many  of  their  ideas  I  have  adopted,  but  I  always  found  among  them  opinions  which 
I  could  not  hold.  The  Ojibbeway  whom  I  have  mentioned  remained  some  time 
among  the  Indians  in  my  neighborhood,  and  gained  the  attention  of  the  principal 
men  so  effectually  that  a  time  was  appointed  and  a  lodge  prepared  for  the  solemn 
and  public  espousing  of  the  doctrines  of  the  prophet.  When  the  people,  and  I 
among  them,  were  brought  into  the  long  lodge,  prepared  for  this  solemnity,  we  saw 
/  something  carefully  concealed  under  a  blanket,  in  figure  and  dimensions  bearing 
some  resemblance  to  the  form  of  a  man.  This  was  accompanied  by  two  young  men, 
who,  it  was  understood,  attended  constantly  upon  it,  made  its  bed  at  night,  us  for 
a  man,  and  slept  near  it.  But  while  we  remained  no  one  went  near  it  or  raised  the 
blanket  which  was  ejiread  over  its  iinknown  contents.  Four  strings  of  mouldy  and 
discoloured  beans  were  all  the  remaining  visible  insignia  of  this  important  mission. 
After  a  long  harangue,  in  which  the  prominent  features  of  the  new  revelation  were 
stated  and  urged  upon  the  attention  of  all,  the  four  strings  of  beans,  which  we  were 
told  were  made  of  the  flesh  itself  of  the  prophet,  were  carried  with  much  solemnity 
to  each  man  in  the  lodge,  and  he  was  expected  to  take  hold  of  each  string  at  the 
top,  and  draw  them  gently  through  his  hand.     This  was  called  shaking  hands  with 


MooNEY]  THE   DOCTKINE   IN   THE   NORTH  679 

tlie  prophet,  !ind  was  considered  as  solemnly  engaginj;  to  oliey  his  injunctions,  and 
accept  his  mission  as  from  the  Supreme.  All  the  Indians  who  touched  the  beans  had 
previously  killed  their  dogs;  they  gave  up  their  medicine  bags,  and  showed  a 
disposition  to  comply  witli  all  tliat  should  be  required  of  them. 

We  had  now  liei^n  for  some  time  assembled  in  considerable  numbers.  Much  agita- 
tion and  terror  had  ])rovailed  among  us,  and  now  famine  l)egau  to  be  felt.  The  faces 
of  men  wore  an  aspect  of  unusual  gloominess;  tlie  active  became  indolent,  and  the 
s])irits  of  the  bravest  seemed  to  bo  subdued.  I  started  to  litint  with  my  dogs,  which 
I  had  constantly  refused  to  kill  or  suli'er  to  be  killed.  Hy  their  assistance,  I  found 
and  killed  a  bear.  On  returning  home,  I  said  to  some  of  the  Indian.s,  "  Has  not  the 
Great  Spirit  given  us  our  dogs  to  aid  us  in  procuring  what  is  needful  for  the  support 
of  our  life,  and  can  you  believe  he  wishes  now  to  deprive  us  of  their  services?  The 
propliet,  we  are  told,  has  forbid  us  to  suffer  our  iiro  to  be  extinguished  in  our  lodges, 
and  when  we  travel  or  hunt,  lie  will  not  allow  us  to  use  a  flint  and  steel,  and  we  are 
told  ho  requires  that  no  man  should  give  fire  to  another.  Can  it  please  tlie  (ireat 
Spirit  that  we  should  lie  in  our  hunting  camps  without  fire,  or  is  it  more  agreeable  to 
him  that  we  should  make  fire  by  rubbing  together  two  sticks  than  with  a  flint  and  a 
piece  of  steel?"  But  they  would  not  listen  tome;  and  th(^  serious  enthusiasm  which 
prevailed  among  them  so  far  aff'ected  me  that  I  threw  away  my  flint  and  steel,  laid 
aside  my  medicine  bag,  and,  in  many  particulars,  complied  with  the  new  doctrines; 
but  I  would  not  kill  my  dogs.  I  soon  learned  to  kindle  a  fire  by  rubbing  some  dry 
cedar,  which  I  was  careful  to  carry  always  about  me,  but  the  discontinuance  of  the 
use  of  flint  and  steel  subjected  many  of  the  Indians  to  much  inconvenience  and 
suffering.  The  influence  of  the  Shawnee  prophet  was  very  sensibly  and  painfully 
felt  by  the  remotest  Ojibbeways  of  whom  I  had  any  knowledge,  but  it  was  not  the 
common  Impression  among  them  that  his  doctrines  had  any  tendency  to  unite  them 
in  the  accomplishment  of  any  human  purpose.  For  two  or  three  years  drunkenness 
was  much  less  frequent  than  formerly,  war  was  less  thought  of,  and  the  entire  aspect 
of  affairs  among  them  was  somewhat  changed  by  the  influence  of  one  man.  Hut 
gradually  the  impression  was  obliterated;  medicine  bags,  flints,  and  steels  were 
resumed;  dogs  were  raised,  women  and  children  were  beaten  as  before,  and  the 
Shawnee  prophet  was  despised.  At  this  day  he  is  looked  upon  by  the  Indians  as  an 
impostor  and  a  bad  man.     (Tanner,  1.) 

Tauiier's  accouut  is  confirmed  by  Warren,  from  the  .statements  of  old 
men  among  the  Ojibwa  who  had  taken  part  in  the  revival.  According 
to  their  story  the  ambassadors  of  the  new  revelation  appeared  at  the 
^  ditt'erent  villages,  acting  strangely  and  with  their  faces  painted  black  — 
perhaps  to  signify  tlieir  character  as  messengers  from  the  world  of 
shades.  They  told  the  people  that  they  must  light  a  fire  with  two  dry 
sticks  in  esich  of  their  principal  settlements,  and  that  this  fire  must 
always  be  kept  sacred  and  burning.  They  predicted  the  speedy  return 
of  the  old  Indian  life,  and  asserted  that  the  prophet  would  cause  the 
dead  to  rise  from  the  grave.  The  new  belief  took  sudden  and  complete 
possession  of  the  minds  of  the  Ojibwa  and  spread  "like  wildfire"  from 
end  to  end  of  their  widely  extended  territory,  and  even  to  the  remote 
northern  tribes  in  alliance  with  theCreeand  Asiniboin.  The  strongest 
evidence  of  their  implicit  obedience  to  the  new  revelation  was  given  by 
their  attention  to  the  command  to  throw  away  their  medicine  bags,  the 
one  thing  whicli  every  Indian  holds  most  sacred.  It  is  said  that  tlie 
shores  of  Lake  Superior,  in  the  vicinity  of  the  great  village  of  Shaga- 
wauniikong  (Bayfield,  Wisconsin),  were  strewn  with  these  medicine 
bags,  which  had  been  cast  into  the  water.     At  this  ancient  capital  of 


680  THE    GHOST-DAKCE    RELIGION  [eth.ann.U 

the  tribe  the  Ojibwa  gathered  in  great  numbers,  to  dance  the  dances 
and  sing  the  songs  of  the  new  ritual,  until  a  message  was  received 
from  the  prophet  inviting  them  to  come  to  him  at  Detroit,  where  he 
would  explain  in  person  the  will  of  the  Master  of  Life.  This  was  in 
^  ■  1808.  The  excitement  was  now  at  fever  heat,  and  it  was  determined 
to  go  in  a  body  to  Detroit.  It  is  said  that  150  canoe  loads  of  Ojibwa 
actually  started  on  this  pilgrimage,  and  one  family  even  brought  with 
them  a  dead  child  to  be  restored  to  life  by  the  prophet.  They  had  pro- 
ceeded a  considerable  distance  when  they  were  met  by  an  influential 
French  trader,  who  reported,  on  the  word  of  some  who  had  already 
visited  the  prophet's  camp  and  returned,  that  the  devotees  there  were 
on  the  brink  of  starvation  —  which  was  true,  as  the  great  multitude 
had  consumed  their  entire  supply  of  provisions,  and  had  been  so  occu- 
pied with  religious  ceremonies  that  they  had  neglected  to  plant  their 
corn.  It  was  also  asserted  that  during  the  prophet's  frequeut  periods 
of  absence  from  the  camp,  when  he  would  disappear  for  several  days, 
claiming  on  his  return  that  he  had  been  to  the  spirit  world  in  converse 
with  the  Master  of  Life,  that  he  was  really  concealed  in  a  hollow  log  in 
the  woods.  This  is  quite  probable,  and  entirely  consistent  with  the 
Indian  theory  of  trances  and  soul  pilgrimages  while  the  body  remains 
unconscious  in  one  spot.  These  reports,  however,  put  such  a  damper 
on  the  ardor  of  the  Ojibwa  that  they  returned  to  their  homes  and 
gradually  ceased  to  think  about  the  new  revelation.  As  time  went  on 
a  reaction  set  in,  and  those  who  had  been  most  active  evangelists  of  the 
doctrine  among  the  tribe  became  most  anxious  to  efface  the  remem- 
■  brance  of  it.  One  good,  however,  resulted  to  the  Ojibwa  from  the 
;  throwing  away  of  the  poisonous  compounds  formerly  in  common  use 
I  by  the  lower  order  of  doctors,  and  secret  poisoning  became  almost 
\  unknown.     ( Warren,  2.) 

When  the  celebrated  traveler  Catlin  went  among  the  prairie  tribes 
some  thirty  years  later,  he  found  that  the  prophet's  emissaries — he  says 
the  prophet  himself,  which  is  certainly  a  mistake — had  carried  the  Hying 
fire,  the  sacred  image,  and  the  mystic  strings  (see  portrait  and  descrip- 
tion) even  to  the  Blackfeet  on  the  plains  of  the  Saskatchewan,  going 
without  hindrance  among  warring  tribes  where  the  name  of  the  Sha- 
wano had  never  been  spoken,  protected  only  by  the  reverence  that 
attached  to  their  jiriestly  character.  There  seems  no  doubt  that  by 
this  time  they  had  developed  the  plan  of  a  confederacy  for  driving  back 
y,  the  whites,  and  Catlin  asserts  that  thousands  of  warriors  among  those 
^  remote  tribes  had  pledged  themselves  to  fight  under  the  lead  of  Tecum- 
tha  at  the  proper  time.  His  account  of  the  prophet's  methods  in  the 
extreme  northwest  agrees  with  what  Tanner  has  reported  from  the 
Ojibwa  country.  [Catlin,  1.)  But  disaster  followed  him  like  a  shadow. 
Bivals,  jealous  of  his  success,  came  after  him  to  denounce  his  plans  as 
visionary  and  himself  as  an  impostor.  The  ambassadors  were  obliged 
to  turn  back  to  save  tlieir  lives  and  retrace  their  way  in  haste  to  the  far 
distant  Wabash,  where  the  fatal  battle  of  Tippecanoe  and  the  death  of 
his  great  brother,  Tecumtha,  put  an  end  to  all  his  splendid  dreams. 


Chapter  IV 
TECUMTHA  AND  TIPrECANOE 

These  lands  aro  ours.  No  one  has  a  right  to  remove  lis,  l>eeiiiise  we  were  the  first 
owners. — Tecnmtha  to  Veils,  1807. 

The  Great  Spirit  gave  this  great  island  to  his  red  children.  Ho  placed  the  whites 
on  the  other  side  of  the  big  water.  They  were  not  contented  with  their  own,  but 
came  to  take  ours  from  us.  They  have  driven  us  from  the  sea  to  the  lakes — we  can 
go  no  farther. —  Tecumtha,  1810. 

The  President  may  sit  still  in  his  town  and  drink  his  wine,  while  you  and  I  will 
have  to  fight  it  out. — Tecumtha  to  Harrison,  1810. 

And  uow  we  begin  to  hear  of  the  prophet's  brother,  Tecumtha.  the 
most  heroic  character  in  Indian  history.  Tecumtha,  " The  Meleor,"  wa« 
the  son  of  a  chief  and  the  worthy  scion  of  a  warrior  race.  His  tribe, 
the  Shawano,  made  it  their  proud  boast  that  they  of  all  tribes  had 
opposed  the  most  determined  resistance  to  the  encroachments  of  the 
whites.  His  father  had  fallen  under  the  bullets  of  the  Virginians  while 
leading  his  warriors  at  the  bloody  battle  of  Point  Pleasant,  in  1774. 
His  eldest  and  dearest  brother  had  lost  his  life  in  an  attack  on  a  southern 
frontier  post,  and  another  had  been  killed  fighting  by  his  side  at 
Wayne's  victory  in  1794.  What  wonder  that  the  young  Tecumtha 
declared  that  his  flesh  crept  at  the  hight  of  a  white  man ! 

But  his  was  no  mean  spirit  of  personal  revenge;  his  mind  was  too 
noble  for  that.  He  hated  the  whites  as  the  destroyers  of  his  race,  but 
prisoners  and  the  defenseless  knew  well  that  they  could  rely  on  his 
honor  and  humanity  and  were  -^fe  under  his  protection.  When  only  a 
boy — for  his  military  career  began  in  childhood — he  had  witnessed  the 
burning  of  a  prisoner,  and  the  spectacle  was  so  abhorrent  to  his  feel- 
ings that  by  an  earnest  and  eloquent  harangue  he  induced  the  party 
to  give  up  the  practice  forever.  In  later  years  his  name  was  accepted 
by  helpless  women  and  children  as  a  guaranty  of  protection  even  in 
the  midst  of  hostile  Indians.  Of  commanding  figure,  nearly  six  feet  in 
height  and  compactly  built;  of  dignified  bearing  and  piercing  eye, 
before  whose  lightning  even  a  British  general  quailed;  with  the  fiery 
eloquence  of  a  Clay  and  the  clear-cut  logic  of  a  Webster;  abstemious 
in  habit,  charitable  in  thought  and  action,  brave  as  a  lion,  but  humane 
and  generous  withal — in  a  word,  an  aboriginal  American  knight — his 
life  was  given  to  his  people,  and  he  fell  at  last,  like  his  father  and  his 
brothers  before  him,  in  battle  with  the  destroyers  of  his  nation,  the 
champion  of  a  lost  cause  and  a  dying  race. 

His  name  has  been  rendered  "The  Shooting  Star"  and  "The  Panther 
Crouching,  or  Lying  in  Wait."    From  a  reply  to  a  letter  of  inquiry 

681 


682 


THE    GHOST-DANCE    RELIGION 


[BTH.  ANN.  14 


addressed  to  Professor  A,  S.  Gatschet,  the  well-known  philologist,  I 
extract  the  following,  which  throws  valuable  light  on  the  n*me  system 
and  mythology  of  the  Shawano,  and  shows  also  that  the  two  render- 
ings, apparently  so  dissimilar,  have  a  common  origin : 

Shawano  personal  names  are  nearly  all  clan  names,  and  by  their  interpretation 
the  clan  to  which  the  individual  or  his  father  or  mother  belongs  may  be  discovered. 
Thus,  when  a  man  is  called  "tight  fitting"  or  "good  fit,"  he  is  of  the  Babbit  clan, 
because  the  fur  tits  the  rabbit  very  tightly  and  closely.     The  name  of  Tecumtha  is 


FlO.  58— Tecunitlia. 

One  of  the  fiuHBt  looking  men  I  ever  saw — about  6  feet  high,  straight,  with  large,  fine  features,  and 
altogether  a  daring,  bold-looking  fellow. —  Captain  Floyd,  1810. 

One  of  those  uuconiuou  geniuses  which  spring  up  occasionally  to  produce  revolutions  and  overturn 
the  established  order  of  things. — Governor  Harrison, 


derived  from  nila  ni  tka'mthka,  "  I  cross  the  path  or  way  of  somebody,  or  of  an  ani- 
mal." This  indicates  that  the  one  so  named  belongs  to  the  clan  of  the  round- foot  or 
claw-foot  animals,  as  panther,  lion,  or  even  raccoon.  Tecumtha  and  his  brother 
belonged  to  the  clan  of  the  manetuwi  maipessi  or  "miraculous  panther"  {msi,  great, 
big;  pishhci,  abbreviated  pessi,  cat,  both  combined  meaning  the  American  lion).  So 
the  translations  "  panther  lying  in  wait,"  or  "crouching  lion,"  give  only  the  sense 
of  the  name,  and  no  animal  is  named  in  it.  But  the  msi-pessi,  when  the  epithet 
miraculous  (manetuwi)  is  added  to  it,  means  a  "celestial  tiger,"  i.  e.,  a  meteor  or 
shooting  star.     The  manetuwi  msi-peasi  lives  in  water  only  and  is  visible  not  as  an 


EXPLANATION  OK  FIGITRE  58 

This  portrait  is  a  copy  <>1"  tlio  one  given  by  Lossiuj;  in  Ii is  American  ReTolution 
and  tlie  War  of  1812.  Ill  (187r>),  page  28S.  lie  ([notes  a  description  of  Tecnmtba's 
personal  ii]i|iearauoe  liy  a  Itritisli  ollieer  wlio  saw  liim  in  1812,  and  then  goes  on  to 
give  tlie  liistory  of  tlie  portrait.  "Captain  J.  15.  (Jlegg,  Hrock"s  aid-de-canip,  has 
left  on  record  tlie  following  descri))tion  of  Teeunitha  at  that  interview :  '  Tecnmaeh's 
appearance  was  very  pre]>ossessing;  his  lignre  light  and  finely  proportioned;  his 
age  I  imagined  to  be  about  live  and  thirty  (he  was  abont  forty");  in  height,  5  feet 
9  or  10  inches;  his  lomplcxion  light  copper;  conntenauie  oval,  with  bright  hazel 
eyes,  bearing  ilieerfnlness,  energy,  and  decision.  Three  small  silver  crosses  or 
coronets  were  suspended  from  the  lower  cartilage  of  his  aqniliue  nose,  and  a  large 
si'ver  medallion  of  George  the  Third,  wliich  I  believe  his  ancestor  had  received 
from  Lord  Dorcliester  when  governor-general  of  Canada,  was  attached  to  a  mixed- 
colored  wampnin  string  an<l  hung  round  his  neck.  His  dress  consisted  of  a  plain, 
neat  uniform,  tanned  deersiiin  jacket,  with  long  trow.sers  of  the  same  material,  the 
seams  of  lioth  being  covered  with  neatly  cut  fringe,  an<l  he  had  on  his  feet  leather 
moccasins,  iiiucli  ornamented  with  work  made  from  the  dyed  ([Uills  of  the  porcu- 
pine.' The  i)ortrait  of  Tecumtha  above  given  is  from  a  i)ennil  sketch  by  Pierre  Le 
Dru.  ...  In  this  I  have  given  only  the  head  by  Le  Dm.  The  cap  was  red,  and 
in  front  was  a  .single  eagle's  feather,  black,  with  a  wliite  tiji.  The  sketch  of  his 
dress  (and  the  nieilal  above  described),  in  which  he  appears  as  a  brigadier-general 
of  the  British  army,  is  from  a  rough  drawing,  which  I  saw  in  Montreal  in  the  sum- 
mer of  1858,  made  at  Maiden  soon  after  the  surrender  of  Detroit,  where  the  Indians 
celebrated  that  event  by  a  grand  least.  It  was  only  on  gala  occasions  that  Tecumtha 
was  seen  in  full  dress.  The  sketch  did  not  pretend  to  give  a  true  likeness  of  the 
chief,  and  was  valuable  only  as  a  delineation  of  his  costume.  From  the  two  we  are 
enabled  to  give  a  pretty  faithful  picture  of  tlie  great  Shawnoese  warrior  and  states- 
man as  he  appeared  in  his  best  mood.  When  in  full  dress  lie  wore  a  cocked  hat  and 
Illume,  but  would  not  give  up  his  blue  breechcloth,  red  legglus  fringed  with  buck- 
skin, and  buckskin  moccasins," 


MooNBT]  TECUMTHA    AT   GREENVILLE  683 

animal,  bnt  as  a  shooting  star,  and  exceiMling  in  size  other  sbuotini;  stars.  This 
monster  <;avo  name  to  a  ^<ha\vano  cliiu,  and  this  clan,  to  which  Ti'cumtha  belonged, 
was  classed  among  the  claw-foot  animals  also.  The  ([iiick  motion  of  the  shooting 
star  was  correctly  likened  to  that  of  a  tiger  or  wildcat  rnshing  npou  his  prey. 
Shooting  stars  are  supposed  to  be  souls  of  great  men  all  over  America.  The  home 
of  the  dead  is  always  in  the  west,  where  the  celestial  bodies  set,  and  since  meteors 
travel  westward  they  were  supposed  to  return  to  their  western  home. 

Tecuintha  was  now  in  tlio  prime  of  manhood,  being  about  40  years  of 
ago,  and  had  already  thouglitout  hia  scheme  of  uniting  all  the  tribes  in 
one  grand  confederation  to  resist  the  further  encroachments  of  the 
whites,  on  the  principle  that  the  Indians  had  common  interests,  and  that 
what  concerned  one  tril)e  concerned  all.  As  the  tribes  were  constantly 
shifting  about,  following  the  game  in  its  migrations,  he  held  that  no  one 
tribe  had  any  more  than  a  posses.sory  right  to  the  land  while  in  actual 
occupancy,  and  that  any  sale  of  lands,  to  be  valid,  must  be  sanctioned 
by  all  the  tribes  concerned.  His  claim  was  certainly  founded  in  justice, 
bnt  the  government  refused  to  admit  the  principle  in  theory,  although 
repeatedly  acting  on  it  in  i)ractice,  for  every  important  treaty  after- 
ward made  in  Mississippi  valley  was  a  joint  treaty,  as  it  was  found 
impossible  to  assign  the  ownership  of  any  considerable  section  to  any  one 
particular  tribe.  The  Shawano  themselves  hunted  from  the  Cumber- 
land to  the  Sus(iuehanna.  As  a  basal  proposition,  Tecumtha  claimed 
that  the  Greenville  treaty,  having  been  forced  on  the  Indians,  was 
invalid ;  that  the  only  true  boundary  was  the  Ohio,  as  established  in 
17(i8,  and  that  all  future  cessions  must  have  the  sanction  of  all  the 
tribes  claiming  rights  in  that  region, 

By  this  time  there  were  assembled  at  Greenville  to  listen  to  the  teach- 
ings of  the  prophet  hundreds  of  savages,  representing  all  the  widely 
extended  tribes  of  the  lake  region  and  the  great  northwest,  all  wrought 
up  to  the  highest  pitch  of  excitement  over  the  prospect  of  a  revival  of 
the  old  Indian  life  and  the  perpetuation  of  aboriginal  sovereignty. 
This  was  Tecumtha's  opportunity,  and  he  was  quick  to  improve  it. 
Even  those  who  doubted  the  spiritual  revelations  could  see  that  they 
were  in  danger  from  the  continued  advances  of  the  whites,  and  were 
easily  convinced  that  safety  reciuired  that  they  should  unite  as  one 
people  for  the  preservation  of  a  common  b<mndary.  The  pilgrims  car- 
ried back  these  ideas  to  their  several  tribes,  and  thus  what  was  at  first 
a  simple  religious  revival  soon  became  a  political  agitation.  They  were 
equally  patriotic  from  the  Indian  point  of  view,  and  under  the  circum- 
stances one  was  almost  the  natural  complement  of  the  other.  All  the 
evidence  goes  to  show  that  the  movement  in  its  inception  was  purely 
religious  and  peaceable ;  but  the  military  spirit  of  Tecumtha  afterward  ; 
gave  to  it  a  warlike  and  even  aggressive  character,  and  henceforth  the 
apostles  of  the  prophet  became  also  recruiting  agents  for  his  brother. 
Tecumtha  himself  was  too  sensible  to  think  that  the  whites  would  be 
destroyed  by  any  interposition  of  heaven,  or  that  they  could  be  driven 
out  by  any  combination  of  the  Indians,  but  he  did  believe  it  possible 


684  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

that  the  westward  advance  of  the  Americans  could  be  stopped  at  the 
Ohio,  leaving  his  people  in  undisturbed  possession  of  what  lay  beyond. 
In  this  hope  he  was  encouraged  by  the  British  officials  iu  Canada, 
and  it  is  doubtful  if  the  movement  would  ever  have  become  formid- 
able if  it  had  not  been  incited  and  assisted  from  across  the  line. 

In  the  spring  of  1807  it  was  estimated  that  at  Fort  Wayne  fifteen  hun- 
dred Indians  had  recently  passed  that  post  on  their  way  to  visit  the 
prophet,  while  councils  were  constantly  being  held  and  runners  were 
going  from  tribe  to  tribe  with  pipes  and  belts  of  wampum.  It  was 
plain  that  some  uncommon  movement  was  going  on  among  them,  and 
it  also  was  evident  that  the  British  agents  had  a  hand  in  keeping  up 
the  excitement.  The  government  became  alarmed,  and  the  crisis  came 
when  an  order  was  sent  from  the  President  to  Tecumtha  at  Greenville 
to  remove  his  party  beyond  the  boundary  of  1795  (the  Greenville  treaty). 
Trembling  with  excitement,  Tecumtha  rose  and  addressed  his  followers 
in  a  passionate  speech,  dwelling  on  the  wrongs  of  the  Indians  and 
the  continued  encroachments  of  the  whites.  Then,  turning  to  the  mes- 
senger, he  said,  ''These  lands  are  ours.  No  one  has  a  right  to  remove 
ius,  because  we  were  the  first  owners  The  Great  Spirit  above  has 
'  appointed  this  place  for  us,  on  which  to  light  our  fires,  and  here  we  will 
i  remain.  As  to  boundaries,  the  Great  Spirit  above  knows  no  bounda- 
ries  nor  will  his  red  children  acknowledge  any."  (Drake,  Tecumseh,  3.) 
'  From  this  time  it  was  understood  that  the  Indians  were  preparing  to 
make  a  final  stand  for  the  valley  of  the  Ohio.  The  i>rophet  continued 
to  arouse  their  enthusiasm  by  his  inspired  utterances,  while  Tecumtha 
became  the  general  and  active  organizer  of  the  warriors.  At  a  confer- 
ence with  the  governor  of  Ohio  in  the  autumn  of  1807  he  fearlessly 
denied  the  validity  of  the  former  treaties,  and  declared  his  intention  to 
resist  the  further  extension  of  the  white  settlements  on  Indian  lands. 
The  next  spring  great  numbers  of  Indians  came  down  from  the  lakes 
to  visit  Tecumtha  and  his  brother,  who,  flndin  g  their  following  increasing 
80  rapidly,  accepted  an  invitation  from  the  Potawatomi  and  Kickapoo, 
and  removed  their  headquarters  to  a  more  central  location  on  the 
Wabash.  The  Delaware  and  Miami,  who  claimed  precedence  in  that 
region  and  who  had  all  along  opposed  the  prophet  and  Tecumtha,  pro- 
tested against  this  move,  but  without  eifect.  The  new  settlement, 
which  was  on  the  western  bank  of  the  river,  just  below  the  mouth  of 
the  Tippecanoe,  was  known  to  the  Indians  as  Kehtipaquononk,  "the 
great  clearing,"  and  was  an  old  and  favorite  location  with  them.  It  had 
been  the  site  of  a  large  Shawano  village  which  had  been  destroyed  by 
the  Americans  in  1791,  and  some  years  later  the  Potawatomi  had  rebuilt 
upon  the  same  place,  to  which  they  now  Invited  the  disciples  of  the 
new  religion.  The  whites  had  corrupted  the  name  to  Tippecanoe,  and 
it  now  generally  became  known  as  the  Prophet's  town. 

Nothing  else  of  moment  occurred  during  this  year,  but  it  was  learned 
that  Tecumtha  contemplated  visiting  the  southern  tribes  in  the  near 


MooNKvl  THK    CONFERENCE    WITH    HARBISON  685 

future  to  enlist  tlicm  iilso  in  liis  confederacy.  In  1S()9,  liowever,  rumors 
of  an  apitroacliing  outbreak  bejfan  to  fill  the  air,  and  it  was  evident 
that  the  Ihitish  were  instigating  the  Indians  to  miscliief  in  anticipa- 
tion of  a  war  between  England  and  the  United  States.  Just  at  this 
juncture  tlie  anger  of  Tecunitha's  party  was  still  further  inflamed  by 
the  negotiation  of  treaties  with  four  tribes  by  which  additional  large 
tracts  were  ceded  in  Indiana  and  Illiuois.  The  Indians  now  refused  to 
buy  ammunition  from  the  Americi'ji  traders,  saying  that  they  could 
obtain  all  they  wanted  for  nothing  in  another  quarter.  In  view  of  the 
signs  of  increasing  hostility.  Governor  Harrison  was  authorized  to  take 
such  steps  as  might  be  necessary  to  protect  the  frontier.  Tecumtha  had 
now  gained  over  the  Wyandot,  the  most  influential  tribe  of  the  Ohio 
region,  the  keei)ers  of  the  great  wampum  belt  of  union  and  the  lighters 
of  the  council  fire  of  the  allied  tribes,.  Their  example  was  si)eedily 
followed  by  the  Miami,  whose  adhesion  made  the  tribes  of  the  Ohio  and 
the  lakes  practically  unanimous.  The  prophet  now  declared  that  he 
would  follow  in  the  steps  of  Poutiac,  and  called  on  the  remote  tribes 
to  assist  those  on  the  border  to  roll  back  the  tide  which  would  other- 
wise overwhelm  them  all.  In  return,  the  Sauk  and  Fox  sent  word  that 
they  were  ready  whenever  he  should  say  the  word. 

In  the  summer  of  1810,  according  to  a  previous  arrangement,  Tecum- 
tha, attended  by  several  hundred  warriors,  descended  the  river  to  Vin- 
cennes  to  confer  with  (iovernor  Harrison  on  the  situation.  The  con- 
ference began  on  the  15th  of  August  and  lasted  three  days.  Tecum- 
tha reiterated  his  former  claims,  saying  that  in  uniting  the  tribes  he 
was  endeavoring  to  dam  the  mighty  water  that  was  ready  to  overflow 
his  peojile.  The  Americans  had  driven  the  Indians  from  the  sea  and 
threatened  to  push  them  into  the  lakes;  and,  although  he  disclaimed 
any  intention  of  making  war  against  the  United  States,  he  declared  his 
fixed  resolution  to  insist  on  the  old  boundary  and  to  oppose  the  further 
intrusion  of  the  whites  on  the  lands  of  the  Indians,  and  to  resist  the 
survey  of  the  lands  recently  ceded.  He  was  followed  by  chiefs  of  five 
different  tribes,  each  of  whom  in  turn  declared  that  he  would  sujjport 
the  principles  of  Tecumtha.  Harrison  replied  that  the  government 
would  never  admit  that  any  section  belonged  to  all  the  Indians  in  com- 
mon, and  that,  having  bought  the  ceded  lands  from  the  tribes  who  were 
first  found  in  possession  of  them,  it  would  defend  its  title  by  arms.  To 
this  Tecumtha  said  that  he  x)referred  to  be  on  the  side  of  the  Americans, 
and  that  if  his  terms  were  conceded  he  would  bring  his  forces  to  the 
aid  of  the  United  States  in  the  war  which  he  knew"^as  soon  to  break  out 
with  England,  but  that  otherwise  he  would  be  compelled  to  join  the 
British.  The  governor  replied  that  li£.would  state  the  case  to  the  Pres- 
ident, but  that  it  was  altogether  unlikely  that  he  would  consent  to  the 
conditions.  Recognizing  the  inevitable,  Tecumtha  expressed  the  hope 
that,  as  the  Pjjesident  was  to  determine  the  matter,  the  Great  Spirit 
would  put  sense  into  his  head  to  induce  him  to  give  up  the  lands,  adding^ 


/r 


TT*  TV  HP.  SIT 


686  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

"It  is  true,  lie  is  so  far  off  lie  will  not  be  injured  by  the  war.  He  may 
sit  still  in  his  town  and  drink  his  wine,  while  you  and  I  will  have  to 
fij^lit  it  out."  The  governor  then  requested  that  in  the  event  of  an 
Indian  war  Tecumtha  would  use  his  influence  to  prevent  the  practice 
of  cruelties  on  women  and  children  and  defenseless  prisoners.  To 
this  he  readily  agreed,  and  the  promise  was  faithfully  kept.  [Brake, 
Tecumseh,  4.) 

The  conference  had  ended  with  a  tacit  understanding  that  war  must 
come,  and  both  sides  began  to  i)repare  for  the  struggle.  Soon  after  it 
was  learned  that  the  prophet  had  sent  belts  to  the  tribes  west  of  the 
Mississippi,  inviting  them  to  join  in  a  war  against  the  United  States. 
Outrages  on  the  Indians  by  settlers  intensified  the  hostile  feeling, 
and  the  Delawares  refused  to  deliver  up  a  murderer  until  some  of  the 
whites  who  had  killed  their  people  were  first  punished.  Harrison  him- 
self states  that  the  Indians  could  rarely  obtain  satisfaction  for  the  most 
unprovoked  wrongs.  In  another  letter  he  says  that  Tecumtha  "  has 
taken  for  his  model  the  celebrated  Pontiac,  and  I  am  persuaded  he 
will  bear  a  favorable  comparison  in  every  respect  with  that  far-famed 
warrior." 

In  July,  1811,  Tecumtha  again  visited  Harrison  at  Vinceunes.  In 
the  course  of  his  talk  he  said  that  the  whites  were  unnecessarily 
alarmed,  as  the  Indians  were  only  following  the  example  set  them  by 
the  colonies  in  uniting  for  the  furtherance  of  common  interests.  He 
added  that  he  was  now  on  his  way  to  the  southern  tribes  to  obtain 
their  adhesion  also  to  the  league,  and  that  on  his  return  in  the  spring 
he  intended  to  visit  the  President  to  explain  his  puri)oses  fully  and  to 
clear  away  all  difficulties.  lu  the  meantime  he  expected  that  a  large 
number  of  Indians  would  join  his  colony  on  the  Wabash  during  the 
winter,  and  to  avoid  any  danger  of  collision  between  them  and  the 
whites,  he  requested  that  no  settlements  should  be  made  on  the  dis- 
puted lands  until  he  should  have  an  opportunity  to  see  the  President. 
To  this  Harrison  replied  that  the  President  would  never  give  up  a 
country  which  he  had  bought  from  its  rightful  owners,  nor  would  he 
suffer  his  people  to  be  injured  with  impunity.  This  closed  the  interview, 
and  the  next  day  Tecumtha  started  with  his  party  for  the  south  to 
visit  the  Creek  and  Choctaw.  About  the  same  time  it  was  learned 
that  the  British  had  sent  a  message  to  the  prophet,  telling  him  that 
the  time  had  now  come  for  him  to  take  up  the  hatchet,  and  inviting 
him  to  send  a  party  to  their  headquarters  at  Maiden  (now  Amherst- 
burg,  Ontario)  to  receive  the  necessary  supplies.  In  view  of  these 
things  Harrison  suggested  to  the  War  De])artment  that  opportunity 
be  taken  of  Tecumtha's  absence  in  the  south  to  strike  a  blow  against 
his  confederacy.  Continuing  in  the  same  letter,  he  says  of  the  great 
Indian  leader: 

Tho  implicit  obedience  and  respect  which  the  followers  of  Tecumseli  pay  to  him 
IB  really  astonishing,  and  more  than  any  other  circumstance  bespeaks  Iiim  one  of 


MoosEvj  TECUMTHA   AMONG   THE    CRKEK  687 

those  uiicomniou  goninsest  which  spring  up  occasionally  to  produce  revolutions  and  | 
overturn  the  established  order  of  thiugs.  If  it  were  not  for  the  vicinity  of  the 
United  States,  lie  would  perhaps  he  the  founder  of  an  empire  that  would  rival  in 
glory  Mexico  or  Peru.  No  diflicultics  deter  him.  For  four  years  he  has  been  in  con- 
stant motion.  You  see  him  today  on  the  Wabash,  and  in  a  short  time  hear  of  him 
on  the  shores  of  Lake  Erie  or  Michigan  or  on  the  banks  of  the  Mississippi,  antj 
wherever  he  goes  he  makes  au  impression  favorable  to  his  purposes.  He  is  i)ow 
upon  the  last  round,  to  put  a  finishing  stroke  to  his  work.  I  hope,  however,  before 
his  return  that  that  part  of  the  fabric  which  he  considered  complete  will  be  demol- 
ished, an<l  even  its  foundations  rooted  up.     {Drake,  Tecumseh,  5.) 

On  tliis  trip  Tecumtha  went  as  far  as  Florida  and  engaged  the  Semi- 
nole for  his  confederacy.  Then,  retracing  his  steps  into  Alabama,  he 
came  to  the  ancient  Creek  town  of  Tnkabachi,  on  the  Tallapoosa,  near 
the  present  site  of  Montgomery.  What  happened  here  is  best  told  in 
the  words  of  McKenney  and  Hall,  who  derived  their  information  from 
Indians  at  the  same  town  a  few  years  later: 

He  made  his  way  to  the  lodge  of  the  chief  called  the  Big  Warrior.  He  explained 
his  object,  delivered  his  war  talk,  presented  a  bundle  of  sticks,  gave  a  piece  of  wam- 
pum and  a  war  hatchet — all  which  the  liig  Warrior  took — when  Tecumth<5,  reading 
the  spirit  and  intentions  of  the  Big  Warrior,  looked  him  in  the  eye,  and,  pointing 
his  finger  toward  his  face,  said:  "Your  blood  is  white.  You  have  taken  my  talk, 
and  the  sticks,  and  the  wampum,  and  the  hatchet,  but  yon  do  not  mean  to  fight. 
I  know  the  reason.  You  do  not  believe  the  Great  Spirit  has  sent  me.  You  shall 
know.  I  leave  Tuokhabatchee  directly,  and  shall  go  straight  to  Detroit.  When  I 
arrive  there,  I  will  stamp  on  the  ground  with  my  foot  and  shake  down  every  house 
in  Tuckhabatchee."  So  saying,  he  turned  and  left  the  Big  Warrior  in  utter  amaze- 
ment at  both  his  manner  and  his  threat,  and  pursued  his  journey.  The  Indians 
were  struck  no  less  with  his  conduct  than  was  the  Big  Warrior,  and  began  to  dread 
the  arrival  of  the  day  when  the  threatened  calamity  would  befall  them.  They  met 
often  and  talked  over  this  matter,  and  counted  the  days  carefully  to  know  the  day 
when  Tecumth(5  would  reach  Detroit.  The  morning  they  had  fixed  upon  as  the 
day  of  his  arrival  at  last  came.  A  mighty  rumbling  was  heard  —  the  Indians  all  ran 
out  of  their  houses  —  the  earth  began  to  shake;  when  at  last,  sure  enough,  every 
house  in  Tuckhabatchee  was  shaken  down.  The  exclamation  was  in  every  mouth, 
"Tecumtho  has  got  to  Detroit  1 "  The  eft'ect  was  electric.  The  message  he  had  deliv- 
ered to  the  Big  Warrior  was  believed,  and  many  of  the  Indians  took  their  rifles  and 
prepared  for  the  war.  The  reader  will  not  be  surprised  to  learn  that  an  earthquake 
had  produced  all  this ;  but  ho  will  be,  doubtless,  that  it  should  happen  on  the  very 
day  on  which  Tecumthe  arrived  at  Detroit,  and  in  exact  fulfillment  of  his  threat,  i. 
It  was  the  famous  earthquake  of  New  Madrid  on  the  Mississippi.  (McKenney  and  'I 
Hall,  1.) 

The  fire  thus  kindled  among  the  Creek  by  Tecumtha  was  fanned 
into  a  blaze  by  the  British  and  Spanish  traders  until  the  opening  of 
the  war  of  1812  gave  the  opportunity  for  the  terrible  outbreak  known 
in  history  as  the  Creek  war. 

While  Tecumtha  was  absent  in  the  south,  affairs  were  rapidly 
approaching  a  crisis  on  the  Wabash.  The  border  settlers  demanded 
the  removal  of  the  prophet's  followers,  stating  in  their  memorial  to  the 
President  that  they  were  "fully  convinced  that  the  formation  of  this 
combination  headed  by  the  Shawano  prophet  was  a  British  scheme,  and 
that  the  agents  of  that  power  were  constantly  exciting  the  Indians  to 
14  ETH — I'T  2 1 


688 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


hostility  against  the  United  States."     Governor  Harrison 
messages  to  the  different  tribes  earnestly  warning  them  of 
sequences  of  a  hostile  outbreak,  but  about  the  same 
prophet  himself  announced  that  he  had  now  taken  up 
ahawk  against  the  United  States,  and  would  only  lay 
with  his  life,  unless  the  wrongs  of  the  Indians 
dressed.     It  was  known  also  that  he  was  arousing 
lowers  to  a  feverish  pitch  of  excitement  by  the  daily 
mystic  rites. 

Harrison  now  determined  to  break  up  the  pro 
Accordingly,  at  the  head  of  about  900  men,  in 
250  regulars,  he  marclied  from  Vincennes,  and 
vember,  1811,  encamped  within  a  few  miles 
town.    The  Indians  had  fortified  the  place 
and  labor.     It  was  sacred  to  them  as  the  spot 
the  new  religion  had  been  so  long  enacted, 
they  believed  it  had  been  rendered  impregna 
the  wliite  man.    The  next  day  he  approached 
met  by  messengers  from  the  town,  who  stated 
anxious  to  avoid  hostilities  and  had  already 
by  several  cliiefs,  who  had   unfortunately 
side  of  the  river  and  thus  had 
eral.     A  truce  was  accord 
the  next  day,  when  terms 
ranged  between  the  gov 
The  army  encamjied  on  a 
Indians,  an  elevated  piece 
a  marshy  prairie,  within  a 
though  Harrison  did  not 
would  make  a  night  attack,  yet 
the  troops  sleep  on  their  arms 


low  sent 
the  con- 
time  the 
the  tom- 
it  down 
were  re- 
his  fol- 
practice    of 

phet's  camp. 

eluding  about 

on  the  5th  of  No- 

of  the  prophet's 

with   great   care 

where  the  rites  of 

and  by  these  rites 

ble  to  the  attacks  of 

still  nearer,  and  was 

tliat  the  prophet  was 

sent  a  pacific  message 

gone  do  wn  on  the  other 

failed  to  find  the  gen- 

ingly  agreed   on  until 

of  peace  were  to  be  ar- 

ernor  and    the   chiefs. 

si)ot  pointed  out  by  the 

of  ground  rising  out  of 

mile  of  the  town.    Al- 

believe  that  the  Indians  • 

as  a  in-ecaution  he  had 

in  order  of  battle. 


At  4  o'clock  in  the  morning  of  the 
cording  to  his  practice,  liad  risen  pre 
the  troops,  anil 
on  his  boots  by 
with    Gen 
and  Majors 
derly  drum 
purpose  of 
troops  to 
of  the  In 
upon    the 
The  whole 
feet,  the  camp 
governor  mounted 
the  point  of  attack, 
had   taken    their 
forty   seconds   from 
whole  of  the  troops  were 

Tig.  59 — Harrison  treaty  pipe. 


7th,  Governor  Harrison,  ac- 
paratory  to  the  calling  up 
was  engaged,  while  drawing 
the  fire,  in  conversation 
eral  Wells,  Colonel  Owen, 
Taylor  and  Hurst.  The  or- 
had  been  roused  for  the 
giving  the  signal  for  the 
turn  out,  when  the  attack 
dians  suddenly  commenced 
left  flank  of  the  camp. 
army  was  instantly  on  its 
fires  were  extinguished,  the 
his  horse  and  proceeded  to 
Several  of  the  companies 
places  in  the  line  within 
the  report  of  the  first  gun,  and  the 
prepared  for  action  in  tlie  course 


MooNET]  THE   BATTLE   OF   PBOPHRT's    TOWN  689 

of  two  minutes,  a  fact  as  creditable  to  their  own  activity  and  bravery  as  to  the  skill 
and  bravery  of  their  officers.  The  battle  soon  became  general,  and  was  maintained 
on  both  sides  with  signal  and  even  desperate  valor.  The  Indians  advanced  and 
retreated  by  the  aid  of  a  rattling  noise,  made  with  deer  hoofs,  and  persevered  in 
their  treacherous  attaclt  with  an  apparent  determination  to  conquer  or  die  upon  the 
spot.  The  battle  raged  with  unabated  fury  and  mutual  slaughter  until  daylight, 
when  a  gallant  and  successful  charge  by  our  troops  drove  the  enemy  into  the  swamp 
and  put  an  end  to  the  coullict. 

Prior  to  the  assault  the  prophet  had  given  assurances  to  his  followers  that  in  the 
coming  contest  the  Great  Spirit  would  renderthe  arms  of  the  Americans  unavailing; 
that  their  bullets  would  fall  harmless  at  the  feet  of  the  Indians;  that  the  latter 
should  have  light  in  abundance,  while  the  former  would  be  involved  in  thick  dark- 
ness. Availing  himself  of  the  privilege  conferred  by  his  peculiar  office,  and  perhaps 
unwilling  in  his  own  person  to  attest  at  once  the  rival  powers  of  a  sham  prophecy 
and  a  real  American  bullet,  he  prudently  took  a  position  on  an  adjacent  eminence, 
and  when  the  action  began,  he  entered  upon  the  performance  of  certain  mystic  rites, 
at  the  same  time  singing  a  war  song.  In  the  course  of  the  engagement  he  was 
informed  that  his  men  were  falling.  He  told  them  to  fight  on — it  would  soon  be  as 
he  had  predicted.  And  then,  in  louder  and  wilder  strains,  his  inspiring  battle  song 
was  heard  commingling  with  the  sharp  crack  of  the  rifle  and  the  shrill  war  whoop  of 
his  brave  but  deluded  followers.     (Drake,  Tecumseh,  G.) 

■  Drake  estimates  the  whole  number  of  Indians  engaged  in  the  battle 
at  between  800  and  1,000,  representing  all  the  princii)al  tribes  of 
the  region,  and  puts  tlie  killed  at  probably  not  less  than  50,  with 
an  unusually  Lirge  proportion  of  wounded.  Harrison's  estimate  would 
seem  to  jmt  the  numbers  much  higher.  The  Americans  lost  60  killed 
or  mortally  wounded,  and  188  in  all.  {Brake,  Tecumseh,  7.)  In  their 
hurried  retreat  the  Indians  left  a  large  number  of  dead  on  the  fi«id. 
Believing  on  the  word  of  the  prophet  that  they  would  receive  s^per-  \^ 
natural  aid  from  above,  they  had  fought  with  desperate  l^avery,  and  I 
their  defeat  completely  disheartened  them.  They  alnonce  abandoned 
their  town  and  dispersed,  each  to  his  own  tribe.  Tecumtha's  great 
fabric  was  indeed  demolished,  and  even  its  fouiwlations  rooted  up. 

The  night  before  the  engagement  the  prophet  had  performed  some 
medicine  rites  by  virtue  of  which  he  had  assured  his  follqwers  that 
half  of  the  soldiers  were  already  deiad  and  the  other  half  bereft  of 
their  senses,  so  that  the  Indians  would  have  little  to  do  but  rush  into 
their  camp  and  finish  them  with  the  hatchet.  The  result  infuriated 
the  savages.  They  refused  to  listen  to  the  excuses  which  are  always 
ready  to  the  tongue  of  the  unsuccessful  medicineman,  denounced  him 
as  a  liar,  and  even  threatened  him  with  death.  Deserted  by  all  but  a 
few  of  his  own  tribe,  warned  away  from  several  villages  toward  which 
he  turned  his  steps,  he  found  refuge  at  last  among  a  small  band  of 
Wyandot;  but  his  influence  and  his  sacred  prestige  were  gone  forever, 
and  he  lived  out  his  remaining  days  in  the  gloom  of  obscurity. 

From  the  south  Tecumtha  returned  through  Missouri,  Iowa,  and 
Illinois,  everywhere  making  accessions  to  his  cause,  but  reached  the 
Wabash  at  last,  ju.st  a  few  days  after  the  battle,  only  to  find  his  fol- 
lowers scattered  to  the  four  winds,  his  brother  a  refugee,  and  the  great 


690  THE    GHOST-DANCE    RELIGION  [etii.  axx.U 

object  of  his  life — a  confederatiou  of  all  the  tribes — brought  to  nothing. 
His  grief  and  disappointment  were  bitter.  He  reproached  his  brother 
in  unmeasured  terms  for  disobeying  his  instructions  to  preserve  peace 
in  his  absence,  and  when  the  prophet  attempted  to  reply,  it  is  said  that 
Tecumtha  so  far  forgot  his  dignity  as  to  seize  his  brother  by  the  hair 
and  give  him  a  violent  shaking,  threatening  to  take  his  life. 

Early  in  1812  Tecumtha  sent  a  message  to  Governor  Harrison,  inform- 
ing him  of  his  return  from  the  south,  and  stating  that  he  was  now 
ready  to  make  the  proposed  visit  to  the  President.  To  this  Harrison 
replied,  giving  his  permission,  but  refusing  to  allow  any  party  to  accom- 
pany him.  This  stipulation  did  not  please  the  great  leader,  who  had 
been  accustomed  to  the  attendance  of  a  retinue  of  warriors  wherever 
he  went.  He  declined  the  terms,  and  thus  terminated  his  intercourse 
with  the  governor.  In  June,  1812,  he  visited  the  agent  at  Fort  Wayne, 
and  there  reiterated  the  justice  of  his  position  in  regard  to  the  owner- 
ship of  the  Indian  lauds,  again  disclaimed  having  had  any  intention 
of  making  war  against  the  United  States,  and  reproached  Harrison 
for  marching  against  his  people  in  his  absence.  In  return,  the  agent 
endeavored  to  persuade  him  now  to  join  forces  with  the  United  States 
in  the  approaching  conflict  with  England.  "Tecumtha  listened  with 
frigid  indifference,  made  a  few  general  remarks  in  rei)ly,  and  then  with 
a  haughty  air  left  the  council  house  and  took  his  departure  for  Maiden, 
where  he  joined  the  British  standard."  {Drake,  Tecumseh,  8.)  His 
subsequent  career  is  a  part  of  the  history  of  the  war  of  1812. 

Formal  declaration  of  war  against  Great  Britain  was  made  by  the 
United  States  on  June  18,  1812.  Tecumtha  was  already  at  Maiden, 
the  British  headquarters  on  the  Canadian  side,  and  when  invited  by 
some  friendly  Indians  to  attend  a  council  near  Detroit  in  order  to  make 
arrangements  for  remaining  neutral,  he  sent  back  word  that  he  had 
taken  sides  with  the  king,  and  that  his  bones  would  bleach  on  the 
Canadian  shore  before  he  would  recross  the  river  to  join  in  any  council 
of  neutrality.  A  few  days  later  he  led  his  Indians  into  battle  on  the 
British  side.  For  his  services  at  Maguaga  he  was  soon  afterward 
regularly  commissioned  a  brigadier  general  in  the  British  army. 

We  pass  over  the  numerous  events  of  this  war — Maguaga,  the 
Raisin,  Fort  Meigs,  Perry's  victory — as  being  outside  the  scope  of  our 
narrative,  and  come  to  the  battle  of  the  Thames,  October  5,  1813,  the 
last  ever  fought  by  Tecumtha.  After  Perry's  decisive  victory  on 
the  lake.  Proctor  hastily  prepared  to  retreat  into  the  interior,  despite 
the  earnest  protests  of  Tecumtha,  who  charged  him  with  cowardice,  an 
imputation  which  the  British  general  did  not  dare  to  resent.  The 
retreat  was  begun  with  Harrison  in  close  pursuit,  until  the  British  and 
Indians  reached  a  spot  on  the  north  bank  of  the  Tliames,  in  the  vicin- 
ity of  the  present  Chatham,  Ontario.  Here,  finding  the  ground  favora- 
ble for  defense,  Tecumtha  resolved  to  retreat  no  farther,  and  practically 
compelled  Proctor  to  make  a  stand.     The  Indian  leader  had  no  hope  of 


MooKKY]  THE   END   OF   TECUMTHA  691 

triumph  in  tLe  issue.  His  sun  bad  gone  down,  and  he  felt  himself 
already  standing  in  the  shadow  of  death.  He  was  done  with  life  and 
desired  only  to  close  it,  as  became  a  warrior,  striking  a  last  blow 
against  the  hereditary  enemy  of  his  race.  When  he  ha<l  posted  his 
men,  he  called  his  chiefs  abont  him  and  calmly  said,  "Brother  warriors, 
we  are  now  about  to  enter  into  an  engagement  from  which  I  shall  never 
come  out — my  body  will  remain  on  the  field  of  battle."  He  then 
unbuckled  his  sword,  and,  i)lacing  it  in  the  hands  of  one  of  them,  said, 
"When  my  son  becomes  a  noted  warrior  and  able  to  wield  a  sword, 
give  this  to  him."  He  then  laid  aside  Lis  British  military  dress  and 
took  his  place  in  the  line,  clothed  only  in  the  ordinary  deerskin  bunt- 
ing shirt.  (Drake,  Tecumseh,  9.)  When  the  battle  began,  bis  voice  was 
beard  encouraging  his  men  until  be  fell  under  the  cavalry  charge 
of  the  Americans,  who  had  already  broken  the  ranks  of  the  British 
regulars  ami  forced  them  to  surrender.  Deprived  of  their  leader  and 
deserted  by  their  white  allies,  the  Indians  gave  up  the  unequal  contest 
and  fled  from  the  field.    Tecumtha  died  in  his  forty-fourth  year. 

After  the  close  of  the  war  the  prophet  returned  from  Canada  by  per- 
mission of  this  government  and  rejoined  bis  tribe  in  Ohio,  with  whom 
bo  removed  to  the  west  in  1827.  (Schoolcraft,  Ind.  Tribes,  2.)  Catlin, 
who  met  and  talked  with  him  in  1832,  thus  speaks  of  him: 

This,  no  doubt,  has  beeu  a  very  shrewd  and  influential  man,  but  circunmtances 
have  destroyed  him,  as  tliey  have  many  other  great  men  before  him,  and  he  now 
lives  respected,  but  silent  and  melancholy,  in  his  tribe.  I  conversed  with  him  a  great 
deal  about  his  brother  Tecuniseh,  of  whom  he  spoke  frankly,  and  seemingly  with 
great  pleasure;  but  of  himself  and  his  own  fjreat  schemes  he  wovild  say  nothing. 
Ho  told  me  that  Tecumseli's  plans  were  to  embody  all  the  Indian  tribes  in  a  grand 
confederacy,  from  the  province  of  Mexico  to  the  Great  Lakes,  to  unite  their  forces 
in  an  army  that  would  be  able  to  meet  and  drive  hack  the  white  people,  who  were 
continually  advancing  on  the  Indian  tribes  and  forcing  them  from  their  lands 
toward  the.Kocky  mountains;  that  Tecumseh  was  a  great  general,  and  that  nothing 
but  his  premature  death  defeated  his  grand  plan.     (Catlin,  5.1 


Chapter  V 

KANAKtTK  AXD  MINOK  PEOPHETS 
kanakCk 

My  father,  the  Great  Spirit  holds  all  the  world  in  his  hands.  I  pray  to  him  that 
we  may  not  be  removed  from  our  lands.  .  .  .  Take  pity  on  us  and  let  us  remain 
where  we  are. — Kanakilk. 

I  was  singularly  struck  with  the  noble  efforts  of  this  champion  of  the  mere  rem- 
nant of  a  poisoned  race,  so  strenuously  laboring  to  rescue  the  remainder  of  his 
people  from  the  deadly  bane  that  has  been  brought  amongst  them  by  enlightened 
Christians. — Catlin. 

The  scene  now  shifts  to  the  west  of  the  Mississippi.  With  the  death 
of  Tecumtha  the  confederacy  of  the  northwestern  tribes  fell  to  pieces, 
and  on  the  closin  ,  of  the  war  of  1812  the  government  inaugurated 
a  series  of  treaties  resulting,  within  twenty  years,  in  the  removal  of 
almost  every  tribe  beyond  the  Mississippi  and  the  appropriation  of 
their  former  country  by  the  whites.  Among  others  the  Kickapoo,  by 
the  treaty  of  Edwardsville  in  1819,  had  ceded  the  whole  of  their  ancient 
territory  in  Illinois,  comprising  nearly  one-half  the  area  of  the  state,  in 
exchange  for  a  much  smaller  tract  on  Osage  river  in  Missouri  and  $3,000 
in  goods.  {Treaties,  1.)  The  government  also  agreed  to  fui-nish  two 
boats  to  take  them  up  the  river  to  their  new  home,  where  "  the  United 
States  promise  to  guarantee  to  the  said  tribe  the  peaceable  possession 
of  the  tract  of  land  liereby  ceded  to  them,  and  to  restrain  and  prevent 
all  white,  persons  from  hunting,  settling,  or  otherwise  intruding"  upon  it." 

For  some  reason,  however,  the  Kickapoo  manifested  no  overwhelming 
desire  to  remove  from  their  villages  and  cornfields  on  the  broad  prai- 
ries of  Illinois  to  the  rugged  hills  of  Missouri.  This  may  have  been 
due  to  the  innate  perversity  of  the  savage,  or  possibly  to  the  fact  that 
the  new  country  guaranteed  to  them  was  already  occupied  by  their 
hereditary  enemies,  the  Osage,  who  outnumbered  the  Kickapoo  three 
to  one.  To  be  sure,  these  aboriginal  proprietors  had  agreed  to  surrender 
the  territory  to  the  United  States,  but  they  were  still  at  home  to  all 
visitors,  as  the  immigrant  Cherokee  had  learned  to  their  cost.  Be  that 
as  it  may,  several  years  passed  and  it  began  to  be  suspected  that  the 
Kickapoo  were  not  anxious  to  go  west  and  grow  np  with  the  country 
Investigation  disclosed  the  fact  that,  instead  of  removing  to  the  reser- 
vation on  Osage  river,  one-half  of  the  tribe  had  gone  southward  in  a 
body  and  crossed  over  to  the  Spanish  side  of  Eed  river  (now  Texas), 
where  they  might  reasonably  hope  to  be  secure  from  the  further  advance 
of  the  Americans.  Others  were  preparing  to  follow,  and  the  govern- 
692 


MOONKY] 


kanakOk  the  kickapoo  prophet 


693 


meiit  agents  were  instructed  to  make  a  strong  effort  to  eflFect  the  imme. 
diate  removal  of  the  tribe  to  Missouri  and  to  prevent  the  eniigratioa 
of  any  more  to  the  south. 

It  now  appeared  that  they  were  encouraged  to  hold  their  ground  by  a 
new  xirophet  who  had  sprung  up  among  them,  named  Kiinakuk.    The 


Fio.  60— Kiinakfik  the  Kickapoo  prophet. 


name  (also  spelled  Kee-an-ne  kuk  and  Kanacuk),  refers  to  putting  the 
foot  upon  a  fallen  object,  and  does  not  denote  "  the  foremost  man,"  as 
rendered  by  Catlin.  In  a  letter  written  to  General  Clark,  in  February, 
1827 — a  few  days  after  the  prophet  himself  had  visited  General  Clark — 
the  agent,  Mr  Graham,  after  reporting  his  failure  to  induce  the  tribe  to 


694 


THE    GHOST-DANCE    RELIGION 


[eth.  an-n-.  11 


remove,  states  that  the  prophet  "liail  no  idea  of  giving  up  his  hmds," 
and  continues: 

This  man  has  acquired  an  influence  over  his  people  through  supposed  revelations 
from  God,  which  he  urges  on  them  with  an  eloquence,  mildness,  and  firmness  of  man- 
ner that  carries  to  their  credulous  ears  conviction  of  his  commuuicatious  with  God. 

To  give  a  favorable  turn  to  his  mind,  I  apparently  gave  credence  to  his  statements 
of  these  revelations,  and  attempted  to  put  a  construction  on  them  for  him.  He 
listened  to  me  with  great  attention,  and,  after  I  liad  finished,  said  I  might  be  right; 
that  God  would  talk  to  him  again  and  he  would  let  me  know  what  he  said.  In  the 
meantime  he  would  use  his  influence  to  get  his  people  to  move,  but  that  he  could  not 
himself  come  over  until  all  had  removed  ;  that  there  were  many  bad  men  yet  among 
them,  whom  he  hoped  to  convert  to  the  ways  of  God,  and  then  all  would  come  over. 
He  would  preach  to  his  men  and  warn  them  from  taking  away  or  injuring  the  prop- 
erty of  the  white  people,  and  if  any  white  man  struck  them — to  use  his  own  expres- 
sion-— he  would  bow  his  head  and  not  complain  ;  he  would  stop  any  attempt  to  take 
revenge.  He  seems  to  have  a  wonderful  influence  over  those  Indians  who  accom- 
panied him.  They  neither  drank  nor  painted,  were  serious,  though  not  gloomy. 
(]„d.  Off.,  1.) 

In  the  same  month  Kiinakuk  himself  visited  General  Clark  at  Saint 
Louis,  and  in  the  course  of  <i  long  talk  explained  the  origin  of  his  divine 
niission  and  the  nature  of  his  doctrine,  illustrating  the  subject  by  means 

of  a  peculiar  diagram  (figure  Gl),  and  clos- 
ing with  an  earnest  appeal  in  behalf  of  his 
people  that  they  should  be  allowed  to  re- 
main undisturbed.  Although  it  was  said 
by  the  traders  that  he  had  stolen  his  ia- 
sjiiration  from  a  Methodist  i)reacher,  it  is 
plain  from  an  examination  of  his  doctrine 
that  he  was  the  direct  spiritual  successor  of 
Tenskwatawa  and  the  Delaware  prophet, 
who  in  their  generation  had  preached  to 
the  same  tribe.  Like  his  predecessors, 
also,  he  condemned  the  use  of  "medicine 
bags"  and  medicine  songs,  which,  although 
universal  among  the  tribes,  seem  to  have 
been  regarded  by  the  better  class  of  In- 
dians as  witchcraft  Avas  in  former  days 
among  the  whites. 

After  the  usual  preliminary  expressions 
of  mutual  friendship  and  good  will,  Kiinakfik  stated  that  all  his  people 
were  united  iu  sentiment,  and  then  proceeded  to  explain  his  religious 
views  as  follows: 

My  father,  the  Great  Spirit  has  placed  us  all  on  this  earth ;  he  has  given  to  our 
nation  a  piece  of  land.  Wliy  do  you  want  to  take  it  away  and  give  us  so  much 
trouble?  We  ought  to  live  in  peace  and  happiness  among  ourselves  ami  witli  you. 
We  have  heard  of  some  troiible  about  our  land.  I  have  come  down  to  see  you  and 
have  all  explained. 


Flo,  01 — Kiinakdk's  heaven. 


MooNRvj  kanakuk's  heaven  695 

My  father,  the  Great  Spirit  a!)peare<l  to  me ;  lie  saw  luy  heart  was  in  sorrow  about 
our  land;  lie  told  me  not  to  give  np  the  Inisiness,  but  go  to  luy  Great  Father  and  he 
would  listen  to  me.  My  father,  when  I  talked  to  the  Great  Spirit,  I  saw  the  chiefs 
holding  the  land  fast,  lie  told  me  the  life  of  our  children  was  short  and  that  the 
earth  would  sink. 

My  father,  I  will  explain  to  you  what  the  Great  Spirit  said  to  me — to  do  so,  I  must 
make  some  marks.  The  Great  Spirit  says:  My  father,  we  started  from  this  point 
(A,  figure  61).  We  are  here  now  (IJ).  When  we  get  here  (C),  the  Great  Spirit  will 
appear  to  me  again.  Here  (1?)  the  Great  Spirit  gave  his  blessings  to  the  Indians  and 
told  them  to  tell  his  people  to  throw  away  their  medicine  bags  and  not  to  steal,  not  to 
tell  lies,  not  to  murder,  not  to  quarrel,  and  to  burn  their  medicine  bags.  If  they 
did  not,  they  could  not  get  on  the  straight  way,  but  would  have  to  go  the  crooked  path 
of  the  bad  here  (D);  that  when  we  got  to  this  place  (the  curved  line,  K),  we  would  not 
he  able  to  cross  it  unless  we  were  all  good.  It  was  lire.  That  we  should  go  to  this 
place  (E),  where  there  would  be  collected  all  the  red  chiefs  and  there  would  be  a 
great  preaching.  That  if  we  had  not  thrown  away  all  our  b^id  doings,  these  two 
points  would  meet  (D  and  E),  and  then  the  Great  Spirit  would  destroy  everything 
and  the  world  would  be  turned  over.  That  if  we  would  be  good  and  throw  away  all 
our  bad  doings,  we  would  cross  this  fire,  when  we  would  [come]  to  water  (second 
line),  which  we  would  cross.  There  we  would  come  to  a  country  where  there  was 
nothing  but  a  prairie  and  nothing  grew  upon  it.  There  the  sun  would  be  hid  from 
lis  by  four  black  clouds.  When  we  get  here  (C),  the  Great  Spirit  will  explain  these 
round  marks. 

My  father,  I  have  now  explained  as  well  as  I  can,  with  much  paius,  our  situation, 
I  wish  you  to  tell  me  the  truth  and  hide  nothing  from  me.  I  have  heard  that  some 
of  your  warriors  are  going  to  take  up  the  tomahawk.  I  explained  to  you  last  fall 
our  situation.  We  are  now  here  (li),  where  we  are  in  great  trouble.  I  told  you  of 
all  our  troubles.  I  asked  you  to  reflect  on  our  situation  and  that  we  would  come 
back  to  see  you. 

My  father,  you  call  all  the  redskins  your  children.  When  we  have  children,  we 
treat  them  well.  That  is  the  reason  I  make  this  long  talk  to  get  you  to  take  pity  on 
us  and  let  us  remain  where  we  are. 

My  father,  I  wish  after  my  talk  is  over  you  would  write  to  my  Great  Father,  the 
president,  that  we  have  a  desire  to  remain  a  little  longer  where  we  now  are.  I  have 
explained  to  you  that  we  have  thrown  all  our  badness  away  and  keep  the  good  path. 
I  wish  our  Great  Father  could  hear  that.  I  will  now  talk  to  my  Great  Father,  the 
president. 

My  Great  Father,  I  don't  know  if  you  are  the  right  chief,  because  I  have  heard 
some  things  go  wrong.  I  wish  you  to  reflect  on  our  situation  and  let  me  know.  I 
want  to  talk  to  yon  mildly  and  in  jieace,  so  tliat  we  may  understand  each  other. 
When  I  saw  the  Great  Spirit,  he  told  me  to  throw  all  our  bad  acts  away.  We  did  so. 
Some  of  our  chiefs  said  the  land  belonged  to  us,  the  Kickapoos;  but  this  is  not  what 
the  Great  Spirit  t(dd  lue — the  lands  belong  to  him.  The  Great  Spirit  told  me  that 
no  people  owned  the  lands — that  all  was  his,  and  not  to  forget  to  tell  the  white  peo- 
ple that  when  we  went  into  council.  AVlien  I  saw  the  Great  Spirit,  he  told  me,  Men- 
tion all  this  to  your  Great  Father.  He  will  take  pity  on  your  situation  and  let  you 
remain  on  the  lands  where  you  are  for  some  years,  when  you  will  bo  able  to  get 
through  all  the  bad  places  (the  marks  iu  the  figure),  and  where  you  will  get  to  a 
clear  piece  of  land  where  you  will  all  live  happy.  When  I  talked  to  the  Great  Spirit, 
he  told  me  to  make  my  warriors  throw  their  tomahawks  in  the  bad  place.  I  did  so, 
and  every  night  and  morning  I  raise  ray  hands  to  the  Great  Spirit  and  pray  to  him 
to  give  U8  success.  I  expect,  my  father,  that  God  has  put  me  in  a  good  way — that 
our  children  shall  see  their  sisters  and  brothers  and  our  women  see  their  children. 
Tliey  will  grow  up  and  travel  and  sec  their  totems.  The  Great  Spirit  told  me,  '•  Our 
old  men  had  totems.     They  were  good  and  had  many  totems.     Xow  you  have  scarcely 


696  THE    GHOST-DANCE    RELIGION  [kth.  ann.  U 

any.    If  you  follow  my  advice,  you  will  soou  have  totems  again."     Say  this  to  my 
Great  Father  for  me.' 

My  father,  since  I  talked  with  the  Great  Spirit,  our  women  and  children  and  our- 
selves, we  have  not  such  good  clothes,  but  we  don't  mind  that.  We  think  of  jiraying 
every  day  to  the  Great  Spirit  to  get  us  safe  to  the  good  lands,  where  all  will  he 
peace  and  happiness. 

My  father,  the  Great  Spirit  holds  all  the  world  in  his  hands.  I  pray  to  him  that 
we  may  not  be  removed  from  our  land  until  we  can  see  and  talk  to  all  our 
totems.     .     .     . 

My  father,  when  I  left  my  women  and  children,  they  told  me,  "As  you  are  going 
to  see  our  Great  Father,  tell  him  to  let  us  alone  and  let  us  eat  our  victuals  with  a 
good  heart." 

My  father,  since  my  talk  with  the  Great  Spirit  we  have  nothing  cooked  until  the 
middle  of  the  day.  The  children  get  nothing  in  the  morning  to  eat.  We  collect 
them  all  to  pray  to  the  Great  Spirit  to  make  our  hearts  pure,  and  then  eat.  We 
bring  our  children  up  to  be  good. 

My  father,  I  will  tell  you  all  I  know.  I  will  put  nothing  on  my  back.  God  told 
me,  Whenever  you  make  a  talk,  tell  everything  true.  Keep  nothing  behind,  and 
then  you  will  find  everything  go  right. 

^  #  #  ^  #  *  # 

My  father,  when  I  talked  with  the  Great  Spirit,  he  did  not  tell  me  to  sell  my  lands, 
because  I  did  not  know  how  much  was  a  dollar's  worth,  or  the  game  that  run  on  it. 
If  he  told  me  so,  I  would  tell  you  to-day. 

My  father,  you  have  heard  what  I  have  said.  I  have  represented  to  you  our  situ- 
ation, and  ask  you  to  take  pity  on  us  and  let  us  remain  where  we  are.     .     .     . 

My  father,  I  have  shown  you  in  the  lines  I  have  made  the  bad  places.  Our  war- 
riors even  are  afraid  of  those  dark  places  you  see  there.  That  is  the  reason  they 
ttrew  their  tomahawks  aside  and  i)ut  up  their  hands  to  the  Great  Spirit. 

*  *  *  v.  J,  -  * 

My  father,  every  time  we  eat  we  raise  our  han<ls  to  the  Great  Spirit  to  give  us 
success. 

My  father,  we  are  sitting  by  each  other  here  to  tell  the  truth.  If  you  write  any- 
thing wrong,  the  Great  Spirit  will  know  it.  If  I  say  anything  not  true,  the  Great 
Spirit  will  hear  it. 

My  father,  you  know  how  to  write  and  can  take  down  what  is  said  for  your  satis- 
faction. I  can  not;  all  I  do  is  through  the  Great  Spirit  for  the  benefit  of  my  women 
and  children. 

My  father,  everything  belongs  to  the  Great  Spirit.  If  he  chooses  to  make  the 
earth  shake,  or  turn  it  over,  all  the  skins,  white  and  red,  can  not  stop  it.  I  have 
done.     I  trust  to  the  Great  Spirit.     {Ind.  Off.,  2.) 

A  few  years  later,  in  1831,  Catlin  visited  Kiinakuk,  who  was  still  living 
with  the  remnant  of  his  people  in  Illinois,  and  was  then  regarded  as 
their  chief.  He  still  preached  the  same  doctrine,  which  the  artist  incor- 
rectly supposed  was  the  Christian  religion — probably  from  the  fact  that 
the  meetings  were  held  on  Sunday  in  imitation  of  the  whites  —  and 
especially  was  constantly  and  earnestly  exhorting  his  tribesmen  to  cease 
from  drinking  whisky,  which  threatened  to  destroy  their  race.  His 
influence  had  extended  into  Michigan,  and  many  of  the  Potawatomi 

'  The  totem  is  the  badge  of  a  clan  or  gens  of  a  tribe.  The  meaning  is  that  by  disease  and  death 
many  of  tlieir  gentes  had  become  entirely  extinct,  but  that  by  heeding  the  prophet's  advice  they  would 
again  become  a  numerous  people. 


MooNET]  CATLIN   ON   KANAKUK  697 

were  counted  amonj;  his  disciples.  Catliii,  who  painted  his  portrait 
(of  which  figure  CO  is  a  reproduction),  heard  him  preach,  and  expressed 
surprise  and  admiration  at  the  ease  and  grace  of  liis  manner  and  his 
evident  eloquent  command  of  language.    The  traveler  continues: 

I  was  singularly  struck  with  the  nolile  eilbrts  of  this  champion  of  the  mere  rem- 
nant of  a  poisoned  race  so  strenviously  laljoring  to  rescue  the  remainder  of  his  people    - 
from  the  deadly  l>aiie  that  has  been  brought  amongst  them  by  enlightened  Christians^'      K\l^^ 
How  far  the  efforts  of  this  zealous  man  have  succeeded  in  Christianizing,  I  can  ncA      -7''^ 
tell,  but  it  is  quite  certain  that  his  exemplary  and  constant  endeavors  have  com- 
pletely abolished  the  practice  of  drinking  whisky  in  his  tribe,  which  alone  is  a  very 
praiseworthy  achievement,  and  the  first  and  indispensable  step  toward  all  other 
improvements.    I  was  some  time  amongst  those  people,  and  was  exceedingly  pleased 
and  surprised  also  to  witness  their  sobriety  and  their  peaceable  conduct,  not  having 
seen  an  instance  of  drunkenness,  or  seen  or  heard  of  any  use  made  of  spirituous 
liquors  whilst  I  was  amongst  the  tribe.     (Catlin,  3.) 

After  mentioning,  although  apparently  not  crediting  the  assertion  of 
the  traders,  that  the  prophet  had  borrowed  his  doctrines  from  a  white 
man,  Catlin  goes  on  to  describe  a  peculiar  prayer-stick  which  Kiinakfik 
had  given  to  his  followers,  and  which  reminds  us  at  once  of  the  similar  , 
device  of  the  Delaware  prophet  of  17G4,  and  is  in  line  with  the  whole 
system  of  birclibark  pictographs  among  the  northern  tribes.  These 
sticks  were  of  maple,  graven  with  hieroglyphic  prayers  and  other 
religious  symbols.  They  were  carved  by  the  prophet  himself,  who  dis- 
tributed them  to  every  family  in  the  tribe,  deriving  quite  a  revenue 
from  their  sale,  and  in  this  way  increasing  his  influence  both  as  a  priest 
and  as  a  man  of  property.  Apparently  every  man,  woman,  and  child 
in  the  tribe  was  at  this  time  in  the  habit  of  reciting  the  i^rayers  from  I 
these  sticks  on  rising  in  the  morning  and  before  retiring  for  the  night. 
This  was  done  by  placing  the  right  index  finger  first  under  the  upper 
character  while  repeating  a  short  prayer  which  it  suggested,  then  under 
the  next,  and  the  next,  and  so  on  to  the  bottom,  the  whole  prayer, 
which  was  sung  as  a  sort  of  chant,  occupying  about  ten  minutes. 

Without  undertaking  to  pass  judgment  on  the  purity  of  the  prophet's 
motives,  Catlin  strongly  asserts  that  his  influence  and  example  were 
good  and  had  effectually  turned  his  people  from  vice  and  dissipation  to 
temperance  and  industry,  notwithstanding  the  debasing  tendency  of 
association  with  a  frontier  white  population. 

The  veteran  missionary,  Allis,  also  notes  the  use  of  this  prayer  stick 
as  he  observed  it  in  1834  among  the  Kickapoo,  then  living  near  Fort 
Leavenworth,  in  Kansas.  The  prophet's  followers  were  accustomed  to 
meet  for  worship  on  Sunday,  when  Kiinakfik  delivered  an  exhortation 
in  their  own  language,  after  wjiich  they  formed  in  line  and  mar'ched 
around  several  times  in  single  file,  reciting  the  chant  from  their  prayer- 
sticks  and  shaking  hands  with  the  bystanders  as  they  passed.  As  they 
departed  they  continued  to  chant  until  they  arrived  at  the  "father's 
house"  or  heaven,  indicated  by  the  figure  of  a  horn  at  the  top  of  the 
prayer-stick.    The  worshipers  met  also  on  Fridays  and  made  confessioa 


698 


THE    GHOST-DANCE    RELIGION 


[ETH.  AXK.  U 


of  their  sins,  after  which  certain  persons  appointed  for  the  purpose 
gave  each  penitent  several  strokes  with  a  rod  of  hickory,  according  to 
the  gravity  6f  his  offense.     {Allis,  1.) 

Through  the  kindness  of  3Ir  C.  H.  Bartlett,  of  South  Bend,  Indiana, 
the  United  States  National  Museum  has  recently  come  into  possession 


Fig.  62— Onsawkie. 

of  one  of  these  prayer-sticks.  The  stick,  of  which  jilate  lxxxvi  gives 
a  good  idea,  is  of  maple,  a  little  more  than  12  inches  in  length,  2^^ 
inches  in  its  greatest  width,  and  three-eighths  of  an  inch  thick.  It  is 
said  to  have  been  painted  a  bright  red  on  one  side  and  a  vivid  green 
on  the  other.     The  paint  has  now  disappeared,  however,  leaving  bare 


BUREAU   OF  ETHNOLOGV 


FOURTEENTH  ANNUAL  REPOfiT       PL.   LJtXXVI 


THE   PRAYER-STICK 


'^'^   Of  THl     ^^ 

[TJII7BRSIT71 


MoosEv]  THK    PRAYER-STICK  699 

the  surface  of  tlie  wood,  polislied  from  long  use.  Oue  side  is  carved 
with  the  symbolic  figures  already  mentioned,  while  the  other  is  smooth. 
In  all  its  details  it  is  a  neat  si)ecimen  of  Indian  workmanship.  Accord" 
ing  to  the  tradition  of  the  Armstrong  family,  its  former  owners,  the 
small  square  iu  the  lower  left-hand  corner  represents  hell  or  the  final 
abode  of  the  wicked,  while  the  house  with  the  four  pine  ( ?)  trees,  at 
the  tof),  symbolizes  the  spiritual  home  of  the  devout  fo!h)wers  of  the 
prophet.  As  is  well  known,  four  is  the  sacred  number  of  many  Indian 
tribes.  The  significance  of  several  other  lines  above  and  below  is 
unknown.  Ahmg  the  shaft  of  the  stick  from  bottom  to  top  are  the 
prayer  characters,  arranged  in  three  groups  of  five  each,  one  group 
being  near  the  bottom,  while  the  others  are  along  the  upper  portion  of 
the  shaft  and  are  separated  one  from  the  other  by  a  small  circle.  The 
characters  bear  some  resemblance  to  the  old  black-letter  type  of  a 
missal,  while  the  peculiar  arrangement  is  strongly  suggestive  of  the 
Catholic  rosary  with  its  fifteen  "mysteries"  in  three  groups  of  five 
each.  It  will  be  remembered  that  the  earliest  and  most  constant  mis- 
sionaries among  the  Kickapoo  and  other  lake  tribes  were  Catholic,  and 
we  may  readily  see  that  their  teachings  and  ceremonies  influenced  this 
native  religion,  as  was  afterward  the  case  with  the  religions  of  Smo- 
halla  and  the  Ghost  dance.  Neither  three  nor  five  are  commonly  known 
as  sacred  numbers  among  the  Indians,  while  three  is  distinctly  Chris- 
tian iu  its  symbolism.  It  is  perhaps  superfluous  to  state  that  the  ideas 
^  of  heaven  and  hell  are  not  aboriginal,  but  were  among  the  first  incor- 
porated from  the  teachings  of  the  white  missionaries.  The  characters 
resembling  letters  may  be  from  the  alphabetic  system  of  sixteen  char- 
acters which  it  is  said  the  Ojibwa  invented  for  recording  their  own 
language,  and  taught  to  the  Kickapoo  and  Sauk,  and  which  resembled 
somewhat  the  letters  of  the  Roman  alphabet,  from  which  they  appar- 
ently were  derived.     (Hamilton,  1.) 

This  prayer-stick  or  ''bible,"  as  it  has  been  called,  was  obtained  by 
Mr  Bartlett  from  Mr  li.  V.  Armstrong,  of  Mill  Creek,  Indiana,  who 
stated  that  it  was  the  only  remaining  one  of  a  large  number  which  had 
been  in  possession  of  the  family  for  many  years.  The  story  of  the 
manner  in  which  it  was  originally  obtained,  as  told  by  Mr  Armstrong, 
is  interesting.  "His  father.  Reverend  James  Armstrong,  was  a  Meth- 
odist minister  and  missionary  who  had  been  sent  to  northern  Indiana 
in  the  early  part  of  this  century.  In  1830,  while  living  on  Shawnee 
prairie,  3  miles  from  the  present  site  of  Attica,  Indiana,  a  large  band 
of  Kickapoo  Indians  came  to  his  house  to  visit  the  missionary,  and 
ap])arently  regarded  the  interview  as  of  great  importance  to  them- 
selves. They  declared  that  they  were  from  beyond  the  Mississippi 
river,  that  they  had  heard  of  Mr  Armstrong  and  his  missionary  labors, 
and  that  they  believed  him  to  be  the  one  for  whom  their  people  had 
long  been  looking.  Each  Indian  held  in  his  hand  one  of  these  wooden 
crosses,  and  as  they  knelt  on  the  gi'ass  in  front  of  the  missionary's 


700  THE    GHOST-DANCE    RELIGION  [eth.ann.  14 

house,  they  went  through  their  devotions  in  their  own  tongue,  moving 
their  fingers  over  the  inscription  tliat  ascends  the  shaft  of  the  cross. 
The  missionary  understood  them  to  state  that  this  cross  was  their 
"  bible,"  that  they  knew  that  it  was  not  the  true  bible,  but  that  they 
had  been  told  to  use  it  until  one  should  come  who  would  give  them  in 
exchange  the  genuine  word  of  God.  Thereupon  the  missionary  gath- 
ered up  their  crosses — and  there  were  more  than  a  large  basketful  of 
them — and  gave  in  exchange  to  each  a  copy  of  the  Kew  Testament. 
The  Indians  received  the  books  with  profuse  expressions  of  gratitude 
and  apparently  viewed  them  at  once  as  sacred  possessions.  These 
wise  men  from  the  west  then  went  away  to  their  far  country." 

Kanakuk  died  of  smallpox  in  1852,  in  Kansas,  where  his  people  had 
been  removed  in  spite  of  his  eloquent  appeals  in  their  behalf.  For 
many  years  he  had  been  recognized  as  the  chief  of  his  tribe,  and  as 
such  exerted  a  most  beneficial  influence  over  the  Kickapoo  in  restrain- 
ing the  introduction  and  use  of  liquor  among  them.  At  the  same  time 
he  stanchly  upheld  the  old  Indian  idea  and  resisted  every  advance  of 
the  missionaries  and  civilization  to  the  last.  He  was  regarded  as  pos- 
sessed of  supernatural  powers,  and  in  his  last  illness  asserted  that  he 
would  arise  again  three  days  after  death.  In  expectation  of  the  fulfill- 
ment of  the  prophecy,  a  number  of  his  followers  remained  watching 
near  the  corpse  until  they  too  contracted  the  contagion  and  died  like- 
wise. [Comr.,  1.)  After  his  death,  the  decline  of  his  tribe  was  rapid 
^  and  without  check.  In  1894  there  remained  only  514,  about  equally 
divided  between  Kansas  and  Oklahoma.  These  few  survivors  of  a 
large  tribe  still  hold  in  loving  reverence  the  name  of  their  chief  and 
prophet. 

PA'THfeSKE 

Recent  personal  investigation  among  the  Winnebago  failed  to  de- 
velop any  knowledge  of  a  former  doctrine  of  an  approaching  destruc- 
tion of  the  world,  as  mentioned  in  a  statement  already  quoted  (see 
page  661).  It  appeared,  however,  that  at  the  time  indicated,  about  1852 
or  1853,  while  the  tribe  was  still  living  on  Turkey  river,  Iowa,  a  prophet 
known  as  Pa'th6sk6,  or  Long  Nose,  announced  that  he  had  been 
instructed  in  a  vision  to  teach  his  people  a  new  dance,  which  he  called 
the  friendship  dance  (chu'^koraki').  This  they  were  to  perform  at 
intervals  for  one  whole  year,  at  the  end  of  which  time,  in  the  spring, 
they  must  take  the  warpath  against  their  hereditary  enemy,  the 
Sioux,  and  would  then  reap  a  rich  harvest  of  scalps.  The  dance,  as 
he  taught  it  to  them,  he  claimed  to  have  seen  performed  by  a  band  of 
spirits  in  the  other  world,  whither  he  had  been  taken  after  a  ceremo- 
nial fast  of  several  days'  duration.  It  differed  from  their  other  dances, 
and,  although  warlike  in  its  ultimate  purpose,  was  not  a  war  dance. 
It  was  performed  by  the  men  alone,  circling  around  a  fire  within  the 
lodge.  He  also  designated  a  young  man  named  Sara'mini'ika,  or  "  Indis- 
tinct," as  the  proper  one  to  lead  the  expedition  at  the  appointed  time. 


MooNKY)  ACCOUNT   OF    PA'THKSKfi  701 

The  friendship  dance  went  on  all  tlirough  the  summer  and  winter 
until  spiinfj,  when  the  prophet  announced  that  he  had  received  a  new 
revelation  forbidding  the  proposed  expedition.  His  digusted  followers 
at  once  denounced  him  as  an  impostor  and  abandoned  the  dance. 
Sara'minuka  was  soon  afterward  killed  by  an  a(!cident,  which  was  con- 
sidered by  the  Indians  a  direct  retribution  for  his  failure  to  carry  out 
his  part  of  the  program.  The  pro])het  died  a  few  years  later  while  on 
a  visit  to  Washington  with  a  delegation  of  his  tribe. 

Although  the  old  men  consulted  on  the  subject  seemed  to  know 
nothing  of  any  predicted  destruction  of  the  world  in  this  connection, 
it  is  probable  that  the  statement  given  by  Agent  Fletcher  at  the  time 
was  correct,  as  such  cycle  myths  are  very  general  among  the  Indian 
and  other  primitive  tribes.  The  Arapaho  informed  the  author  that 
we  are  now  living  in  the  sixth  cycle,  and  that  the  final  catastrophe  will 
take  T)lace  at  the  close  of  the  seventh. 

TA'VIBO 

About  1870  another  prophet  arose  among  the  Paiute  in  li^'evada.  As 
most  Indian  movements  are  unknown  to  the  whites  at  their  inception, 
the  date  is  variously  put  from  18G9  to  1872.  He  is  said  to  have  been 
the  father  of  the  present  "messiah,"  who  has  unquestionably  derived 
many  of  his  ideas  from  him,  and  lived,  as  does  his  son,  in  Mason  val- 
ley, about  60  miles  south  of  Virginia  City,  not  far  from  Walker  Kiver 
reservation.  In  talking  with  his  son,  he  said  that  his  father's  name 
was  Tii'vibo  or  "White  man,'-  and  that  he  was  a  capita  (Spanish,  capi- 
tan)  or  petty  (ihief,  but  not  a  prophet  or  preacher,  although  he  used 
to  have  visions  and  was  invulnerable.  From  concurrent  testimony  of 
Indians  and  white  men,  however,  there  seems  to  be  no  doubt  that  he 
did  preach  and  prophesy  and  introduce  a  new  religious  dance  among 
his  people,  and  that  the  doctrine  which  he  promulgated  and  the  hopes 
which  he  held  out  twenty  years  ago  were  the  foundation  on  which  his 
son  has  built  the  structure  of  the  present  messiah  religion.  He  was 
visited  by  Indians  from  Oregon  and  Idaho,  and  his  teachings  made 
their  influence  felt  among  the  Bannock  and  Shoshoni,  as  well  as 
among  all  the  scattered  bands  of  the  Paiute,  to  whom  he  continued  to 
preach  until  his  death  a  year  or  two  later.  {G.  1).,  1  and  2;  A.  O.  0.,  1; 
Pliister,  1.) 

Captain  J.  M.  Lee,  Ninth  infantry,  formerly  on  the  staff'  of  General 
Miles,  was  on  duty  in  that  neighborhood  at  the  time  and  gives  the  fol- 
lowing account  of  the  prophet  and  his  doctrines  in  a  personal  letter  to 
the  author : 

I  was  on  ludiau  duty  in  Nevada  in  1869,  1870,  and  1871.  When  visiting  Walker 
Lake  reservation  in  1869-70,  I  became  acquainted  witli  several  superstitious  beliefs 
then  prevailing  among  the  Paiute  Indians.  It  was  a  rough,  mountainous  region 
roundabont,  and  mysterious  hapi)enings,  according  to  tradition,  always  occurred 
when  the  prophet  or  luedicine-men  weut  up  into  the  mountains  and  there  received 
their  revelations  from  the  divine  spirits.     In  the  earlier  ijart  of  the  sixties  the  whites 


702  THE    GHOST-DANCE    RELIGION  [eth.  ann.U 

began  to  come  in  and  appropriate  mucli  of  the  Indian  country  in  Nevada,  and  iu  the 
usual  course  it  turned  out  that  the  medic  ne-men  or  prophets  were  looked  to  for  relief. 
The  most  influential  went  up  alone  into  the  mountain  and  there  met  the  Great  Spirit. 
He  brought  back  with  him  no  tablets  of  stone,  but  he  was  a  messenger  of  good 
tidings  to  the  effect  that  within  a  few  moons  there  was  to  be  a  great  upheaval  or 
earthquake.  All  the  improvements  of  the  whites — all  their  houses,  their  goods, 
stores,  etc. — would  remain,  bvit  the  whites  would  ba  swallowed  up,  while  the  Indians 
would  be  saved  and  permitted  to  enjoy  the  earth  and  all  the  fullness  thereof,  in- 
cluding anything  left  by  the  wicked  whites.  This  revelation  was  duly  proclaimed 
by  the  prophet,  and  attracted  a  few  believers,  but  the  doubting  skeptics  were  too 
many,  and  they  ridiculed  the  idea  that  the  white  men  would  fall  into  the  holes  and 
be  swallowed  up  while  the  Indians  would  not.  As  the  prophet  could  not  enforce  liis 
belief,  he  went  up  into  the  mountain  again  and  came  back  with  a  second  revelation, 
which  was  that  when  the  great  disaster  came,  all,  both  Indians  and  whites,  would  be 
swallowed  up  or  overwhelmed,  but  that  at  the  end  of  three  days  (or  a  few  days)  the 
Indians  would  be  resurrected  in  the  flesh,  and  would  live  forever  to  enjoy  the  earth, 
with  plenty  of  game,  fish,  and  pine  nuts,  while  their  enemies,  the  whites,  would 
be  destroyed  forever.  There  would  thus  be  a  final  and  eternal  separation  between 
Indians  and  whites. 

This  revelation,  which  seemed  more  reasonable,  was  rather  popular  for  awhile, 
but  as  time  wore  along  faith  seemed  to  weaken  and  the  prophet  was  without  honor 
even  in  his  own  country.  After  ranch  fasting  and  prayer,  he  made  a  third  trip  to 
the  mountain,  where  he  secured  a  final  revelation  or  message  to  the  people.  The 
divine  spirit  had  become  so  much  incensed  at  the  lack  of  faith  in  the  prophecies, 
that  ft  was  revealed  to  his  chosen  one  that  those  Indians  who  believed  in  the 
prophecy  would  be  resurrected  and  be  happy,  but  those  who  did  not  believe  in  it 
would  stay  in  the  ground  and  be  damned  forever  with  the  whites. 

It  was  not  long  after  this  that  the  prophet  died,  and  the  poor  miserable  Indians 
worried  along  for  nearly  two  decades,  eating  grasshoppers,  lizards,  and  fish,  and 
trying  to  be  civilized  until  the  appearance  of  this  new  prophet  Quoit-tsow,  who  is 
said  to  be  the  sou,  either  actual  or  spiritual,  of  the  first  one. 

Additional  details  are  given  in  the  following  interesting  extract 
from  a  letter  addressed  to  the  Commissioner  of  Indian  Affairs,  under 
date  of  November  19,  1890,  by  Mr  Frank  Campbell,  who  has  an  inti- 
mate acquaintance  with  the  tribe  and  was  employed  iu  an  oflflcial 
capacity  on  the  reservation  at  the  time  when  Tavibo  first  anuounced 
the  new  revelation.  It  would  appear  from  Mr  Cami)beirs  statement 
that  under  the  new  dispensation  both  races  were  to  meet  on  a  common 
level,  and,  as  this  agrees  with  what  Professor  Thompson,  referred  to  later 
on,  afterward  found  among  the  eastern  Paiute,  it  is  probable  that  the 
original  doctrine  had  been  very  considerably  modified  since  its  first 
promulgation  a  few  years  before. 

Eighteen  years  ago  I  was  resident  farmer  on  Walker  Lake  Indian  reserve,  Nevada. 
I  had  previously  been  connected  with  the  Indian  service  at  the  reserve  for  ten  years, 
was  familiar  with  the  Paiute  customs,  and  personally  acquainted  with  all  the 
Indians  in  that  region.  In  1872  an  Indian  couynenced  preaching  a  new  religion 
at  that  reserve  that  caused  a  profound  sensation  among  the  Paiute.  For  several 
months  I  was  kept  in  ignorance  of  the  cause  of  the  excitement — which  was  remark- 
able, considering  the  confidence  they  had  always  reposed  in  me.  They  no  doubt 
expected  me  to  ridicule  the  sayings  of  the  new  messiah,  as  I  had  always  labored 
among  them  to  break  down  their  superstitious  beliefs.     When  finally  I  was  made 


MooxEY]  ACCOUNT   OF   Ta'vIBO  703 

ac(|"a'nte(l  with  the  triio  facts  of  the  case,  I  toM  them  tho  prcachin;;s  of  \Vau);h-zee- 
\vau;;h-l)cr  were  }j;<)0(l  and  no  harm  could  conic  from  it.  luiliaii  emissaries  visited 
the  reserve  from  Idaho,  f)rej;oii,  and  other  places,  to  investigate  the  new  relijfiou. 
I  visited  the  Indian  camp  while  the  prophet  was  in  a  trance  and  remained  until  he 
came  to.  In  accordance  with  instructions,  the  Indians  gathered  around  him  and 
joined  in  a  song  that  was  to  guide  the  sjiirit  back  to  the  body.  Upon  reanimatiou 
he  gave  a  long  account  of  his  visit  in  the  spirit  to  the  .Supreme  Ruler,  who  was  then 
on  the  way  with  all  the  spirits  of  the  departed  dead  to  again  reside  upon  this  earth 
and  change  it  into  a  paradise.  Life  was  to  bo  eternal,  and  no  distinction  was  to 
exist  between  races. 

This  morning's  press  dispatches  contain  an  account  of  Porcupine's  visit  to  Walker 
lake  .  .  .  that  proves  to  me  that  the  religion  started  at  Walker  lake  eighteen 
years  ago  is  the  same  that  is  now  agitating  the  Indian  world.  There  is  nothing  in 
it  to  cause  trouble  between  whites  and  Indians  unless  the  new  Messiah  is  misquoted 
and  his  doctrine  misconstrued.  I  left  Walker  I^ake  reserve  in  .June,  1873,  and  at  the 
time  supposed  this  craze  would  die  out,  but  have  several  times  since  been  reminded 
by  Nevada  papers  and  letters  that  it  was  gradually  spreading.     (G.  1).,  S.) 

The  name  given  by  Campbell  certainly  does  not  much  resemble 
Tiivibo,  but  it  is  (juite  possible  that  the  father,  like  the  son,  had  more 
than  one  name.  It  is  also  i>ossible  that  '•  Waughzeewaughber''  was  not 
the  prophet  described  by  Captain  Lee,  but  one  of  his  disciples  who  had 
taken  up  and  modified  the  original  doctrine.  The  name  Tiivibo  refers 
to  the  oast  {tdviinagicat)  or  place  where  the  sun  {tdhi)  rises.  By  the 
cognate  Shoshoni  and  Comanche  the  whites  are  called  Taivo. 

From  oral  information  of  Professor  A.  IT.  Thompson,  of  the  United 
States  Geological  Survey,  I  learn  some  particulars  of  the  advent  of  the 
new  doctrine  among  the  Paiute  of  southwestern  Utah.  While  his 
party  was  engaged  in  that  section  in  the  spring  of  1875,  a  great  excite- 
ment was  caused  among  the  Indians  by  the  report  that  two  mysterious 
beings  with  white  skins  (it  will  be  remembered  that  the  father  of  Wovoka 
was  named  Tiivibo  or  "white  man")  had  appeared  among  the  Paiute 
far  to  the  west  and  announced  a  speedy  resurrection  of  all  the  dead 
Indians,  the  restoration  of  the  game,  and  the  return  of  the  old-time 
primitive  life.  Under  the  new  order  of  things,  moreover,  both  races 
alike  were  to  be  white.  A  number  of  Indians  from  Utah  went  over 
into  Nevada,  where  they  met  others  who  claimed  to  have  seen  these 
mysterious  visitors  farther  in  the  west.  On  their  return  to  Utah  they 
brought  back  with  them  the  ceremonial  of  the  new  belief,  the  chief 
part  of  the  ritual  being  a  dance  performed  at  night  in  a  circle,  with  no 
Are  in  the  center,  very  much  as  in  the  modern  Ghost  dance. 

It  is  said  that  the  Mormons,  who  hold  the  theory  that  the  Indians  are 
the  descendants  of  the  sup])osititious  "ten  lost  tribes,"  cherish,  as  a  part 
of  their  faith,  the  tradition  that  some  of  the  lost  Hebrew  emigrants  are 
still  ice-bound  in  the  frozen  north,  whence  they  Avill  one  day  emerge  to 
rejoin  their  brethren  in  the  south.  When  the  news  of  this  Indian  revela- 
tion came  to  their  ears,  the  Mormon  priests  accepted  it  as  a  prophecy 
of  speedy  fultillinent  of  their  own  traditions,  and  Orson  Pratt,  one  of 
the  most  i)rominent  leaders,  preached  a  sermon,  which  was  extensively 
14  ETH — PT  2 5 


704  THE    GHOST-DANCE    RELIGION  [kth.ann.14 

copied  and  commented  on  at  tlie  time,  nrging  the  faitliful  to  arrange 
their  affairs  and  put  their  houses  in  order  to  receive  the  long-awaited 
wanderers. 

According  to  the  statement  of  the  agent  then  in  charge  at  Fort  Hall, 
in  Idaho,  the  Mormons  at  the  same  time — the  early  spring  of  1875 — 
sent  emissaries  to  the  Bannock,  urging  them  to  go  to  Salt  Lake  City  to 
be  baptized  into  the  Mormon  religion.  A  large  number  accepted  the 
invitation  without  the  knowledge  of  the  agent,  went  down  to  Utah,  and 
were  there  baptized,  and  then  returned  to  work  as  missionaries  of  the 
new  faith  among  their  tribes.  As  an  additional  inducement,  free  rations 
were  furnished  by  the  Mormons  to  all  who  would  come  and  be  baptized, 
and  "they  were  told  that  by  being  baptized  and  going  to  church  the 
old  men  would  all  become  young,  the  yonng  men  would  never  be  sick, 
that  the  Lord  had  a  work  for  them  to  do,  and  that  they  were  the  chosen 
people  of  God  to  establish  his  kingdom  upon  the  earth,"  etc.  It  is  also 
asserted  that  they  were  encouraged  to  resist  the  authority  of  the  gov- 
ernment. {Comr.,  2.)  However  much  of  truth  there  may  be  in  these 
reports,  and  we  must  make  considerable  allowance  for  local  prejudice, 
it  is  suf&ciently  evident  that  the  Mormons  took  an  active  interest  in 
the  religious  ferment  then  existing  among  the  neigliboring  tribes  and 
helped  to  give  shape  to  the  doctrine  which  crystallized  some  years  later 
in  the  Ghost  dance. 

NAKAI'-DOKLlNI 

Various  other  prophets  of  more  or  less  local  celebrity  have  arisen 

from  time  to  time  among  the  tribes,  and  the  resurrection  of  the  dead 

and  the  return  of  the  olden  things  have  usually  figured  prominently 

^.  ~^----.^_iu  their  prophecies.     In  fact,  this  idea 

•  \has    probably   been  the    day-dream   of 

•  Vvery   Indian    medicine-man  since   the 
^         #          ,  Whites  first  landed  in  America.     Most 

•      ,       •  OT  these,  however,  have  been  unknown 

•       •  to   fame   outside  of  their  own  nari'ow 

***    •    ••••      circles,  except  where  chance  or  delib- 

*   •    *  erate  purpose  has  given  a  warlike  mean- 

«  «  ,     ■  ing  to  their  teachings  and  thus  made 

•  ,  •  them  the  subjects  of  official  notice. 

Among  these  may  be  mentioned  the 
Apache    medicine-man   Nakai'  dokli'ni. 

Fig.  6a— Nsikai'-doklVui'a  dance-wheel.  ,  ^  ,      -,  ,\        ,  •  p 

who  attracted  some  attention  for  a  time 
in  southern  Arizona  in  1881.  (BourJce,  1.)  In  the  early  part  of  this 
year  he  began  to  advertise  his  supernatural  powers,  claiming  to  be 
able  to  raise  the  dead  and  commune  with  spirits,  and  predicting 
that  the  whites  would  soon  be  driven  from  the  land.  He  taught  his 
followers  a  new  and  peculiar  dance,  in  which  the  performers  were 
ranged  like  the  spokes  of  a  wheel,  all  facing  inward,  while  he,  stand- 


MooNKYi  nakai'-doklY'ni's  prophecy  705 

ing  in  the  center,  sprinkled  them  with  the  sacred  hoddentin}  as  they 
circled  around  liiui. 

In  June  of  18S1  lie  iiuuouuced  to  his  people,  tlie  White  Mountain 
band  of  Apache  on  San  Carlos  reservation,  that  on  condition  of  receiv- 
ing a  sullicient  number  of  horses  and  blankets  for  his  trouble  he  would 
bring  back  from  the  dead  two  chiefs  who  had  been  killed  a  few  months 
before.  The  pn^position  naturally  aroused  great  excitement  among  the 
Indians.  Eager  to  have  once  more  with  them  their  beloved  chiefs,  they 
willingly  produced  the  required  ponies,  and  when  remonstrated  with  by 
the  agent,  replied  that  they  would  wait  until  the  specified  time  for  the 
fulfillment  of  the  prediction,  when,  if  the  dead  chiefs  failed  to  materi- 
alize, they  would  demand  the  restoration  of  the  property.    (Cotnr.,  3.) 

Accordingly  Nakai'  dokU'ni  began  his  i)rayers  and  ceremonies,  and 
the  dance  was  kept  uj)  regularly  at  his  camp  on  Cibicu  creek  until 
August,  when  it  was  reported  to  Colonel  E.  A.  Carr,  commanding  at 
Fort  Apache,  that  the  medicine -man  had  announced  that  the  dead 
chiefs  refused  to  return  because  of  the  presence  of  the  whites,  but  that 
when  the  whites  left,  the  dead  would  return,  and  that  the  whites  would 
be  out  of  the  country  when  the  corn  was  ripe. 

As  matters  seemed  to  be  getting  serious,  the  agent  now  called  on  the 
commanding  oflticer  to  "  arrest  or  kill  him,  or  both."  The  officer  pre- 
pared to  make  the  arrest  when  ^Nakai'-doklT'ni  should  come  down  to  the 
post  to  lead  the  dance  which  had  been  arranged  to  take  place  in  a 
few  days.  The  projjhet  failed  to  put  in  an  appearance,  however,  and 
messengers  were  sent  to  his  camp  to  ask  him  to  come  to  the  fort  the 
next  Sunday.  To  this  message  he  returned  an  evasive  reply,  whereon 
Colonel  Carr,  with  85  white  troops  and  23  Apache  scouts,  started  for 
his  camp  in  Cibicu  canyon  to  put  him  under  arrest.  They  arrived  at  the 
village  on  August  30.  Nakai'-dokll'ni  submitted  quietly  to  arrest,  but 
as  the  troops  were  making  camp  for  the  night,  their  own  scouts,  joined 
by  others  of  the  Indians,  opened  fire  on  them.  A  sharp  skirmish 
ensued,  in  which  several  soldiers  were  killed  or  wounded,  but  the  I:- 
dians  were  repulsed  with  considerable  loss,  including  the  proi)h£t  him- 
self, who  was  killed  at  the  first  fire.  The  result  was  another  in  the  long 
series  of  Apache  outbreaks.     (Comr.,  4;  Sec.  War,  1;  A.  G.  O.,  3.) 

THE    POTAWATOMI    PROPHET 

In  1883  a  new  religion  was  introduced  among  the  Potawatomi  and 
Kickapoo,  of  the  Pottawotomie  and  Great  Nemaha  agency  in  north- 

>nadn-Hn  or  hoddentin,  in  Navalio  tadatin,  ia  a  sacred  yellow  powder  from  the  pollen  of  the  tnle 
rush,  or,  amouj^  the  Navaho,  of  corn.  It  euiora  into  every  important  ceremonial  performance  of  the 
Apache  and  Navaho.  The  latter  always  sprinkle  sinne  upon  the  surface  of  the  water  before  crossing  a 
stream.  The  name  of  the  niodieine-mau  is  written  also  Nakay-doklunni  or  Nockay  Delklinne.  and  he 
was  commonly  called  Bobbycloklinny  by  the  whites.  I)r  Washington  Matthews,  the  best  authority 
on  the  closely  related  dialect  of  the  Navaho,  thinks  the  name  might  mean  "spotted  or  freckled  Mexi- 
can," .Voiai,  literally  "white  alien,"  being  the  name  for  Mexican  in  Ijoth  dialects.  The  name  would 
not  necessarily  indicate  that  the  medicine-man  was  of  Mexican  origin,  but  might  have  been  given,  in 
accordance  with  the  custom  of  some  tribes,  to  commemorate  the  fact  that  he  ha<l  killed  a  freckled 
Mexican. 


706  THE    GHOST-DANCE   RELIGION  [eth.axn.14 

eastern  Kansas,  by  visiting  Potawatomi,  Winnebago,  and  Ojibwa  from 
Wisconsin.    As  usual,  tbe  ritual  part  consists  chiefly  of  a  ceremonial 
dance.    In   doctrine  it  teaches  the  same  code  of  morality  enjoined 
by  the  ten  commandments,  and  especially  prohibits  liquor  drinking, 
gambling,  and  horse  racing,  for  which  reason  the  agents  generally  have 
not  seen  fit  to  interfere  with  it,  and  in  some  cases  have  rather  encour- 
aged it  as  a  civilizing  influence  among  that  portion  of  the  tribes  not  i 
yet  enrolled  in  Christian  denominations.    The  movement  is  entirely! 
distinct  from  the  Ghost  dance,  and  may  perhaps  be  a  revival  of  the 
system  i>reached  by  Kiinakuk  more  than  fifty  years  before.    In  1891 
the  majority  of  the  two  tribes,  numbering  in  all  749,  were  rej^orted  as 
adherents  of  the  doctrine.     {Comr.,  5,  0,  7;  also  reports  from  the  same 
agency  for  1887  and  1889.)    A  large  number  of  the  Sauk  and  Fox.  Kick- 
apoo,  and  Potawatomi  of  Oklahoma  are  also  believers  in  the  religion. 
In  1885  Agent  Patrick  says  on  this  subject: 

These  Iiidiaus  .are  chaste,  cleanly,  and  industrious,  and  would  be  a  valuable 
acquisition  to  tbe  Prairie  band  if  it  were  not  for  their  intense  devotion  to  a  religious 
dance  started  among  the  northern  Indians  some  years  since.  This  dance  was  intro- 
duced to  the  Prairie  baud  about  two  years  .ago  by  the  Absentee  Pottawatomies  and 
Wiunebagoes,  and  has  sjiread  throughout  tbe  tribes  in  tbe  agency.  They  seem  to 
Lave  adoi)ted  tbe  religion  as  a  means  of  expressing  their  belief  in  the  justice  aud 
mercy  of  the  Great  Spirit  and  of  their  devotion  to  hiui,  and  are  so  earnest  in  their 
convictions  as  to  its  affording  them  eternal  happiness  that  I  have  thought  it  impoli- 
tic so  far  to  interfere  with  it  any  further  than  to  advise  as  few  meetings  as  possible 
and  to  discountenauce  it  in  my  intercourse  with  the  individuals  practicing  tlie 
religion.  It  is  not  an  unmixed  evil,  as  under  its  teaching  drunkenness  and  gambliug 
have  been  reduced  75  per  cent,  and  a  departure  from  virtue  on  the  part  of  its  mem- 
bers meets  with  the  severest  condemnation.  As  some  tenets  of  revealed  religion  are 
embraced  in  its  doctrines,  I  do  not  consider  it  a  backward  step  for  the  Indi.ans  who 
have  not  heretofore  professed  belief  in  any  Christian  religion,  and  believe  its  worst 
features  are  summed  up  in  the  loss  of  time  it  occasions  and  tbe  fanatical  train  of 
thought  involved  in  the  constant  contemplation  of  the  subject.     (Comr.,  6.) 

CHEEZ-TAH-PAEZH    THE    SWORD-BEARER 

It  is  probable  that  something  of  the  messiah  idea  entered  into  the 
promises  held  out  to  his  followers  by  Sword-bearer,  a  Crow  medicine- 
man, in  Montana  in  1887.  The  ofiicial  records  are  silent  on  this  point, 
although  it  is  definitely  stated  that  he  asserted  his  own  invulnerability, 
and  that  his  claims  in  this  respect  were  implicitly  believed  by  his 
people.  Cheez-tah-paezh,  literally  "  Wraps  his  tail"  (also  written  Chees- 
chapahdisch,  Cheschopah,  Chese  cha-pahdish,  and  Chese-Topah),  was 
without  any  special  prominence  in  his  tribe  until  the  summer  of  1887, 
when,  in  company  with  several  other  young  men  of  the  Crows,  he  par- 
ticipated in  the  sun  dance  of  the  Cheyenne,  and  showed  such  fortitude 
in  enduring  tJie  dreadful  torture  that  he  was  presented  by  the  Cheyenne 
with  a  medicine  saber  painted  red,  in  virtue  of  which  he  took  the  title 
of  Sword-bearer.  This  naturally  brought  him  into  notice  at  home,  and 
he  soon  aspired  to  become  a  cliief  and  medicine-man.  Among  other 
things,  he  asserted  that  no  bullet  or  weapon  had  i)ower  to  harm  him. 


MooNEv]  THi:   SWORU-HEAKER   AFFAIR  707 

What  other  claims  he  made  are  not  known,  but  his  words  produced 
such  an  iuii)ression,  it  is  said,  tliat  for  a  time  every  full-blood  and  half- 
blood  among  the  Crows  believed  in  him. 

In  a  few  months  he  had  become  one  of  the  most  inflnential  leaders  in 
the  tribe,  when,  taking  advantage  of  some  dissatisfaction  toward  the 
agent,  he  headed  a  demonstration  against  the  agency  on  September  30. 
Troops  under  General  Ruger  were  called  on  to  arrest  him  and  the  others 
concerned,  and  in  attempting  to  do  this,  on  November  5, 1887,  a  skir- 
mish ensued  in  which  Sword-bearer  was  killed.  His  death  convinced 
his  followers  of  the  falsehood  of  his  pretensions,  and  the  tribe,  which 
hitherto  had  always  been  loyal  to  the  government,  soon  resumed  its 
friendly  attitude.  (Sec.  Wur,  3;  A.  G.  0.,  3;  additional  details  from  a 
personal  letter  by  Colonel  Simon  Snyder,  Fifteenth  infantry.) 

The  action  is  graphically  described  by  Itoosevelt  on  the  authority  of 
one  of  the  oflQcers  engaged.  When  the  troops  arrived,  they  found  the 
Crow  warriors  awaiting  them  on  a  hill,  mounted  on  their  war  pouies 
and  in  full  paint  and  buckskin.     In  this  author's  words — 

The  Crows  od  the  liilltop  showed  a  sullen  and  threatening  front,  and  the  troops 
advanced  slowly  toward  them,  and  then  halted  for  a  parley.  Meanwhile  a  mass  of 
black  thunder  clouds  gathering  on  the  horizon  threatened  one  of  those  cloudbursts 
of  extreme  severity  and  suddenness  bO  characteristic  of  the  plains  country.  While 
still  trying  to  make  arrangements  for  a  parley,  a  horseman  started  out  of  the  Crow 
ranks  and  galloiied  headlong  down  toward  the  troops.  It  was  the  medicine  chief 
Sword-bearer.  lie  was  painted  .and  in  his  battle  dress,  wi'ariug  his  war  bonnet  of 
floating,  trailing  eagle  feathers,  and  with  the  plumes  of  the  same  bird  braided  in  the 
mane  and  tail  of  his  fiery  little  horse.  On  he  came  at  a  gallop  almost  up  to  the 
troops,  and  then  began  to  circle  around  them,  calling  and  singing,  and  throwing  his 
red  sword  into  the  air,  catching  it  by  the  hilt  as  it  fell.  Twice  he  rode  completely 
around  the  troops,  who  stood  in  uncertainty,  not  knowing  what  to  make  of  his  per- 
formance, and  expressly  forbidden  to  shoot  at  him.  Then,  i)aying  no  further  heed 
to  them,  he  rode  back  toward  the  Crows.  It  appears  that  he  had  told  the  latter 
that  he  would  ride  twice  around  the  hostile  force,  and  by  his  incantations  would 
call  down  rain  from  heaven,  which  would  make  the  hearts  of  the  white  men  like 
water,  so  that  they  would  go  back  to  tlieir  homes.  Sure  enough,  while  the  arrange- 
ments for  the  parley  were  still  going  forward,  down  came  the  cloudburst,  drenching 
the  command,  and  making  the  ground  on  the  hills  in  front  nearly  impassable;  and 
before  it  dried  a  courier  arrived  with  orders  to  the  troops  to  go  back  to  camp. 

This  fulfillment  of  Sword-bearer's  prophecy  of  course  raised  his  reputation  to  the 
zenith,  and  the  young  men  of  the  tribe  prepared  for  war,  while  the  older  chiefs,  who 
more  fully  realized  the  power  of  the  whites,  still  hung  back.  When  the  troops  next 
appeared,  they  came  upon  the  entire  Crow  force,  the  women  and  children  with  their 
tepees  being  off  to  one  side  beyond  a  little  stream,  while  almost  all  the  warriors  of 
the  tribe  were  gathered  in  front.  Sword-bearer  started  to  repeat  his  former  ride,  to 
the  intense  irritation  of  the  soldiers.  Luckily,  however,  this  time  some  of  his  young 
men  could  not  be  restraine<l.  They,  too,  l)egan  to  ride  near  the  troops,  and  one  of 
them  was  unable  to  refrain  from  firing  on  Captain  Edwards's  troop,  which  was 
in  the  van.  This  gave  the  soldiers  their  chance.  They  instantly  responded  with 
a  volley,  and  Edwards's  troop  charged.  The  fight  lasted  only  a  minute  or  two,  for 
Sword-bearer  was  struck  by  a  bullet  and  fell;  and  as  he  had  boasted  himself 
invulnerable  and  promised  that  his  warriors  should  be  invulnerable  also  if  they 
would  follow  liiui,  the  hearts  of  the  latter  became  as  water,  and  they  broke  in  every 
direction.     (Roosevelt,  1.) 


Chapter  VI 
THE  SMOHALLA  KELIGION  OF  THE  COLUMBIA  EEGION" 

SMOHALLA 

I  have  only  one  lieart.  Althongh  yon  say,  Go  to  another  country,  my  heart  is  not 
that  way.  I  do  not  want  money  for  my  land.  I  am  here,  and  here  is  where  I  am 
jioing  to  be.  I  will  not  part  with  lands,  and  if  you  come  again  I  will  say  the  same 
thing.     I  will  not  part  with  my  lands. —  Umatilla  Chief. 

We  have  never  made  any  trade.  The  earth  is  part  of  my  body,  and  I  never  gave 
up  the  earth.     So  long  as  the  earth  keeps  me  I  want  to  be  let  alone. — Toohulhnhote. 

Their  only  troubles  arise  from  the  attempts  of  white  men  to  encroach  upon  the 
reservations.  I  verily  believe  that  were  the  snow-crowned  summits  of  Mount 
Kainier  set  apart  as  an  Indian  reservation,  white  men  would  immediately  commence 
jumping  them. — Superintendent  Boss. 

About  the  time  that  the  Paiiite  were  preparing  for  the  millennial 
dawn,  we  begin  to  hear  of  a  "dreamer  i)rophet"  on  the  Columbia,  called 
Smohalla,  who  was  becoming  a  thorn  in  the  flesh  of  the  Indian  agents 
in  that  quarter,  and  was  reported  to  be  organizing  among  the  Indians  a 
new  religion  which  taught  the  destruction  of  the  whites  and  resistance 
to  the  government,  and  made  moral  virtues  of  all  the  crimes  in  the 
catalog.  One  agent,  in  disregard  of  grammar  if  not  of  veracity, 
gravely  reported  that  "the  main  object  is  to  allow  a  plurality  of 
wives,  immunity  from  punishment  for  lawbreaking,  and  allowance 
of  all  the  vices — especially  drinking  and  gambling — are  chief  virtues 
in  the  believers  of  this  religion."     {Comr.,  8.) 

This  was  bad  enough,  but  worse  was  behind  it.  It  appeai-ed  that 
Smohalla  and  his  followers,  numbering  i)erhaps  about  2,000  Indians  of 
various  tribes  along  the  Columbia  in  eastern  Washington  and  Oregon, 
had  never  made  treaties  giving  up  any  of  their  lands,  and  consequently 
claimed  the  right  to  take  salmon  in  tlie  streams  and  dig  kamas  in  the 
prairies  of  their  ancestral  country  undisturbed  and  unmolested,  and 
stoutly  objected  to  going  on  any  of  the  neighboring  reservations  at 
Yakima,  Umatilla,  or  Warmspring.  There  is  no  doubt  that  justice 
and  common  sense  were  on  the  side  of  the  Indians,  for  by  the  reports 
of  the  agents  themselves  it  is  shown  that  the  dwellers  on  the  reserva- 
tions were  generally  neglected,  poor,  and  miserable,  and  subjected  to 
constant  encroachments  by  the  whites  in  spite  of  treaties  and  treaty 
lines,  while  at  the  same  time  that  agents  and  superintendents  Avere 
invoking  the  aid  of  the  military  to  compel  Smohalla's  followers  to  go 
on  a  reservation  these  same  men  were  moving  heaven  and  earth  to 
force  the  Indians  already  on  a  reservation  to  give  up  their  treaty  rights 
and  remove  to  another  and  less  valuable  location — to  begin  life  anew 
708 


MooNKY]  AFFAIRS    IN   THE   NORTHWEST  709 

nuclei-  the  fosteriiiff  care  of  the  goveniineiit  until  such  tipie  as  the 
wliite  man  should  want  them  to  move  on  again. 

These  matters  are  treated  at  length  in  the  anuual  reports  of  the 
Commissioner  of  Indian  Affairs,  with  the  accompanying  reports  of 
superintendents  and  agents  in  charge  of  the  reservations  concerned, 
from  1870  to  1875.  With  regard  to  the  Umatilla  reservation,  to  which 
most  strenuous  efforts  were  made  to  remove  the  "renegades,"  as  they 
were  called.  Agent  Boyle  reports  in  1870  {Comr., !))  that  the  Indians  are 
"dispirited  .  .  .  in  consequence  of  the  oft-repeated  theme  that  their 
farms  are  to  be  taken  from  them  and  given  to  the  white  settlers."  lie 
continues,  "It  is  hardly  to  be  expected  that  the  Indians  can  retain 
this  reservation  much  longer  unless  the  strong  arm  of  the  government 
protects  them.  Daily  I  am  called  upon  to  notify  the  white  settlers 
that  they  are  encroaching  upon  the  Indian  lands."  He  advises  their 
removal  to  a  permanent  reservation,  "knowing  as  I  do  that  they  must 
go  sooner  or  later."  Again,  "The  agency  has  been  established  for  the 
space  of  ten  years,  and  I  regret  exceedingly  that  I  have  been  most 
completely  disappointed  with  what  I  see  about  me."  In  discussing 
the  removal  of  the  Indians  to  a  new  reservation,  Superintendent 
Meacham  says  of  a  considerable  portion  of  them  that  it  "would  suit 
them  better  to  be  turned  loose  to  look  out  for  themselves."   {Comr.,  10. 

In  1873  Agent  Cornoyer  reported  that  the  Indians  numbered  837, 
by  the  census  of  1870,  which  he  believes  was  as  correct  as  could  then 
be  taken,  but-itthis  number  I  think  is  now  too  high.Zl  He  continues 

Of  the  appropriation  of  $4,0()0  per  annum  for  V>eneticial  objects,  not  one  single 
dollar  of  that  fund  has  been  turned  over  to  me  since  September,  1871;  and  of  the 
appropriation  for  incidehtal  expenses  of  $40,000  per  annum  for  the  Indian  service  in 
this  state,  only  $200  of  that  appropriation  has  been  turned  over  to  me  during  the 
same  period  of  two  years.  ...  I  would  also  beg  leave  to  call  your  attention  to 
that  portion  of  my  last  annual  report  wherein  I  called  the  attention  of  the  Depart- 
ment to  the  nnfultilled  stipulations  of  the  treaty  of  June  9,  1855,  with  these  Indians. 
{Comr.,  11.) 

Commissioner  Brunot,  in  1871,  stated  that  the  estimated  number  of 
Indians  coming  under  the  provisions  of  the  treaty  at  the  time  it  was 
made  in  ISo.'i  was  3,500,  and  "by  the  census  taken  in  1870  the  number 
was  1,G22" — a  decrease  of  nearly  one-half  in  fifteen  years.  Of  these 
only  about  half  were  on  the  reservation,  the  rest  being  on  Columbia 
river,  "never  having  partaken  of  the  benefits  of  the  treaty."  On  the 
next  page  he  tells  us  Avhat  some  of  these  benefits  are:  "Maladminis- 
tration of  agents,  and  the  misapi)lication  of  funds,  the  failure  of  the 
government  to  perform  the  promises  of  the  treaty,  and  the  fact  that 
the  Indians  have  been  constantly  agitated  by  assertions  that  the  gov- 
ernment intended  their  removal,  and  that  their  removal  was  urged  for 
several  years  in  succession  in  the  reports  of  a  former  agent,  thus  tak- 
ing away  from  them  all  incentives  to  improve  their  lands."    ( Comr.,  13.) 

In  1871  a  commission  was  sent  to  Umatilla  and  other  reservations, 
which  gave  the  Indians  a  chance  to  speak  for  themselves.    The  Cayuse 


«7, 
leu/ 


710  THE   GHOST-DANCE   RELIGION  [eth.  ajw.  U 

chief,  described  as  a  Catholic  Indian,  in  dress,  personal  appearance, 
and  bearing  superior  to  the  average  American  farmer,  said: 

This  reservation  ia  marked  out  for  us.  We  see  it  witb  our  eyes  and  our  hearts. 
We  all  hold  it  with  our  bodies  and  our  souls.  Right  out  here  are  my  father  and 
mother,  and  brothers  and  sislers  and  children,  all  buried.  I  am  guarding  their 
graves.  My  friend,  this  reservation,  this  small  piece  of  land,  we  look  upon  it  as 
our  mother,  as  if  she  were  raising  us.  Vou  come  to  ask  nie  for  my  land.  It  is  like 
as  if  we  who  are  Indians  were  to  be  sent  away  and  get  lost.  .  .  .  What  is  the 
reason  you  white  men  who  live  near  the  reservation  like  my  land  and  waut  to 
get  it?  Yon  must  not  think  so.  My  friends,  yon  must  not  talk  too  strong  about 
getting  my  land.     I  like  my  land  and  will  not  let  it  go. 

The  Wallawalla  chief  said : 

I  have  tied  all  the  reservation  in  my  heart  and  it  can  not  be  loosened.  It  is  dear 
as  our  bodies  to  us. 

The  Umatilla  chief  said: 

Our  red  people  were  brought  up  here.  .  .  .  When  my  father  and  mother  died, 
1  was  left  here.  They  gave  mo  rules  and  gave  me  their  land  to  live  upon.  They  left 
me  to  take  care  of  them  after  they  were  buried.  I  was  to  watch  over  their  graves. 
I  do  not  wish  to  part  with  my  land.  I  have  felt  tired  working  on  my  land,  so  tired 
that  the  sweat  dropped  off  me  on  the  ground.  Where  is  all  that  Governor  Stevens 
or  General  Palmer  said  [i.  e.,  that  it  was  to  be  a  reservation  for  the  Indians  forever]  ? 
I  am  very  fond  of  this  land  that  is  marked  out  for  me.  .  .  .  Should  I  take  only 
a  small  piece  of  ground  and  a  white  man  sit  down  beside  me,  I  fear  there  would  be 
trouble  all  the  time. 

An  old  man  said : 

I  am  getting  old  now,  an<l  I  want  to  die  where  my  father  and  mother  and  cliildren 
have  died.  I  do  not  wish  to  leave  this  land  and  go  off  to  some  other  land.  .  .  . 
I  see  where  I  have  sweat  and  worked  in  trying  to  get  food.  I  love  my  church,  my 
mills,  my  farm,  the  graves  of  my  parents  and  children.  I  do  not  wish  to  leave 
my  land.     That  is  all  my  heart,  and  I  show  it  to  you. 

A  young  chief  said: 

I  have  only  one  heart,  one  tongue.  Although  you  say.  Go  to  another  country,  my 
heart  is  not  that  way.  I  do  not  wish  for  any  money  for  my  land.  I  am  here,  and 
here  is  where  I  am  going  to  be.  .  .  .  I  will  not  part  with  lands,  and  if  you  come 
again  I  will  say  the  same  thing.     I  will  not  part  with  my  lands. 

The  commissioner  who  was  conducting  the  negotiations,  after  enu- 
merating the  promises  made  to  the  Indians  in  return  for  the  lands  which 
they  had  surrendered  under  the  original  treaty  of  1855,  tells  how  some 
of  these  promises  have  been  fulfilled : 

.  .  .  A  miserably  inadequate  supply  of  worn-out  agricultural  implements.  A 
group  of  eight  or  ten  dilapidated  shanties  used  for  the  agency  buildings.  The 
physician  promised  has  never  resided  upon  the  reservation,  but  lives  and  practices 
his  profession  at  Pendleton.  The  hospital  promised  (fifteen  years  ago)  has  not  yet 
been  erected. 

Of  their  ever-living  grievance  Colonel  Itoss,  superintendent  of  the 
Washington  agencies,  says : 

Their  only  troubles  arise  from  the  attempts  of  white  men  to  encroach  upon  the  reser- 
vations.   A  mania  jjrevails  among  a  certain  class  of  citizens  in  this  direction.     I  verily 


MooNEY]  THE    BEOTNNING   OK    SMOHALLA  711 

believe  that  were  the  siiow-crowned  summits  of  Mount  Rainier  set  apart  as  an  Indian 
reservation,  white  men  woulil  immediately  commence  jumi)infj  them.     (Conir.,  1-1.) 

JOSEPH  AND  THE  NEZ  PERCE  WAR 

We  liist  hear  offlcially  of  Siiioliallii  and  his  i)eoi)le  from  A.  B. 
Meachaiii,  suporinteudent  of  Indian  affairs  in  Orej^on,  who  states,  iu 
September,  1870,  that — 

.  .  .  One  serious  drawback  [to  the  adoption  of  the  white  nuin's  road]  is  the 
existence  among  the  Indians  of  Oregon  of  a  peculiar  religion  called  Smokeller  or 
Dreamers,  the  chief  doctrine  of  which  is  that  the  red  man  is  again  to  rule  the  coun- 
try, and  this  sometimes  loads  to  rebellion  against  lawful  anthority. 

A  few  paj^es  farther  on  we  learn  the  nature  of  tliis  rebellion: 

The  next  largest  band  (not  on  a  reservation)  is  Smokeller's,  at  Priest  rapids, 
Washington  territory.  They  also  refused  to  obey  my  order  to  come  in,  made  to  them 
during  the  month  of  Fobraary  last,  of  which  full  report  was  made.  I  would  also 
recommend  that  they  be  removed  to  Umatilla  by  the  military.     {Conir.,  I'l.) 

Three  months  before  this  report  Congress  had  passed  a  bill  appoint- 
ing commissioners  to  negotiate  with  the  tribes  of  Umatilla  reservation 
"to  ascertain  npouAvhat  terms  they  would  be  willing  to  sell  their  lands 
and  remove  elsewhere,"  and  Meacham  himself  was  the  i)rincipal  member 
of  this  commission.     (Comr.,  15.) 

In  1873  Smohalla's  followers  along  the  Columbia  were  reported  to 
number  2,000,  and  his  apostles  were  represented  as  constantly  traveling 
from  one  reservation  to  another  to  win  over  new  converts  to  his  teach- 
ings, liepeated  efforts  had  been  made  to  induce  them  to  go  on  the 
reservations  in  eastern  Oregon  and  Washington,  but  without  success. 
We  ace  told  now  that — 

They  have  a  new  and  jx'culiar  religion,  by  the  doctrines  of  which  they  are  taught 
that  a  new  god  is  coming  to  their  rescue;  that  all  the  Indians  who  have  died  hereto- 
fore, and  who  shall  die  hereafter,  are  to  be  resurrected;  that  as  they  will  then  be 
very  numerous  and  powerful,  they  will  be  able  to  conquer  the  whites,  recover  their 
lands,  and  live  as  free  and  unrestrained  as  their  fathers  lived  In  olden  times.  Their 
model  of  a  man  is  an  Indian.  They  .aspire  to  be  Indians  and  nothing  else.  .  .  . 
It  is  thought  by  those  who  know  them  best  that  they  can  not  be  made  f  o  go  upon 
their  reservations  without  at  least  being  intimidated  by  the  presence  of  a  military 
force.     (Comr.,  17.) 

We  hear  but  little  more  of  Sinohalla  and  his  doctrines  for  several 
years,  until  attention  was  again  attracted  to  Indian  affairs  in  the  north. 
west  by  the  growing  dissatisfaction  which  culminated  in  the  Kez  Perce 
war  of  1877.  The  Xez  Perces,  especially  those  who  ackTiowledged  the 
leadership  of  Chief  Jo.seph,  were  largely  under  the  influence  of  the 
Dreamer  prophets,  and  there  was  reason  to  believe  that  an  uprising 
inaugurated  by  so  prominent  a  tribe  would  involve  all  the  smaller  tribes 
in  sympathy  with  the  general  Indian  belief.  As  soon  therefore  as  it 
became  evident  that  matters  were  approaching  a  crisis,  a  commission,  of 
which  General  O.  O.  Howard  was  chief,  was  appointed  to  make  some 
peaceable  arrangement  with  the  so-called  "renegades"  on  the  upper 
Columbia.     The  commissioners  met  Smohalla  and  his  principal  men 


712  THE    GHOST-DANCE   RELIGION  [eth.axnu 

at  Wiillula,  Wasliingtou  territory,  on  April  23, 1877,  and  as  a  result  of 
the  council  then  held  these  non-treaty  tribes,  although  insisting-  as 
strongly  as  ever  on  their  right  to  live  undisturbed  in  their  own  coun- 
try, yet  refrained  from  taking  part  in  the  war  which  broke  out  a  few 
weeks  later. 

It  is  foreign  to  our  purpose  to  recount  the  history  of  the  Nez  Perc4 
war  of  1877.  As  is  generally  the  case  with  Indian  wars,  it  originated 
in  the  unauthorized  intrusion  of  lawless  whites  on  lands  which  the 
Indians  claimed  as  theirs  by  virtue  of  occupancy  from  time  immemorial. 
The  Nez  Perccs,  whom  all  authorities  agree  in  representing  as  a  supe- 
rior tribe  of  Indians,  originally  inhabited  the  valleys  of  Clearwater  and 
Salmon  rivers  in  Idaho,  with  the  country  extending  west  of  Snake 
river  into  Washington  and  Oregon  as  far  as  the  Blue  mountains.  They 
are  first  officially  noticed  in  the  report  of  the  Indian  Commissioner  for 
1843,  where  they  are  described  as  "noble,  industrious,  sensible,"  and 
well  disposed  toward  the  whites,  while  "though  brave  as  Ciesar,  the 
whites  have  nothing  to  dread  at  their  hands  in  case  of  their  dealing  out 
to  them  what  they  conceive  to  be  right  and  equitable."  {Comr.,  18.) 
It  being  deemed  advisable  to  bring  them  into  more  direct  relations 
with  the  United  States,  the  agent  who  made  the  report  called  the 
chiefs  together  in  this  year  and  "assured  them  of  the  kind  intentions  of 
our  government,  and  of  the  sad  consequences  that  would  ensue  to  any 
white  man,  from  this  time,  who  should  invade  their  rights."  {Gomr.,  19.) 
On  the  strength  of  these  fair  promises  a  portion  of  the  tribe,  in  1855, 
entered  into  a  treaty  by  which  they  ceded  a  large  part  of  their  terri- 
tory, and  were  guaranteed  possession  of  the  rest.  In  1860,  however, 
gold  was  discovered  in  the  country,  and  the  usual  result  followed.  "  In 
defiance  of  law,  and  despite  the  protestations  of  the  Indian  agent,  a 
townsite  was  laid  off  in  October,  1861,  on  the  reservation,  and  Lewis- 
ton,  with  a  pojmlation  of  1,200,  sprung  into  existence."  {Comr.,  20.)  A 
new  treaty  was  then  made  in  1863,  by  which  the  intruders  were  secured 
iii  possession  of  what  they  had  thus  seized,  and  the  Nez  Perces  were 
restricted  within  much  narrower  limits.  By  this  treaty  the  Wallowa 
valley,  in  northeastern  Oregon,  the  ancestral  home  of  that  part  of  the 
tribe  under  the  leadership  of  Chief  Joseph,  was  taken  from  the  Indians. 
This  portion  of  the  tribe,  however,  had  refused  to  have  i^art  in  the 
negotiations,  and  "Chief  Joseph  and  his  band,  utterly  ignoring  the 
treaty  of  1863,  continued  to  claim  the  Wallowa  valley,  where  he  was 
tacitly  permitted  to  roam  without  restraint,  until  the  encroachments 
of  white  settlers  induced  the  government  to  take  some  definite  action 
respecting  this  band  of  non-treaty  Nez  Percys."  {Comr.,  21.)  At  this 
time  the  tribe  numbered  about  2,800,  of  whom  about  500  acknowledged 
Joseph  as  their  chief. 

Collisions  between  the  whites  and  Indians  in  the  valley  became  more 
frequent,  and  one  of  Joseph's  band  had  been  killed,  when  a  commission 
was  appointed  in  1876  to  induce  the  Indians  to  give  up  the  Wallowa 
valley  and  remove  to  Lapwai  reservation  in  Idaho.     Joseph  still  refus- 


BUREAU  OF  ETHNOLOGY 


rnttRTTF'.T 


CHIEF  JOSEPH 


MOONEY] 


CAUSE   OF   THE   NEZ    PEECK    WAE  713 


ing  to  remove,  the  matter  was  turned  over  to  General  Howard.  On 
May  .'{,  1877,  he  held  the  first  council  with  Joseph  and  his  followers  at 
Fort  Lapwai.  Their  ceremdnial  approach,  which  was  probably  in  accord 
with  the  ritual  teachings  of  the  Dreamer  religion,  is  thus  described  by 
the  general : 

A  long  rank  ol'  men,  followed  by  women  and  children,  with  faces  painted,  the  red 
paint  Hxtendinj^  back  into  the  partings  of  tho  hair— the  men's  hair  braided  and  tied 
up  with  showy  strings— ornamented  in  dross,  in  hats,  in  blankets  with  variegated 
colors,  in  loggings  of  buckskin  and  moccasins  beaded  and  plain;  -women  with  bright 
shawls  or  blankets,  and  skirts  to  the  ankle  and  top  moccasins.  All  were  mounted  on 
Indian  ponies  as  various  in  color  as  the  dress  of  the  riders.  These  picturesque  people, 
after  keeping  us  waiting  long  enough  for  effect,  came  in  sight  from  up  the  valley  from 
the  direction  of  their  temporary  camp  just  above  the  company  gardens.  They  drew 
near  to  the  hollow  square  of  the  post  and  in  front  of  the  small  company  to  be  inter- 
viewed. Then  they  struck  up  their  song.  They  were  not  armed  except  with  a  few 
tomahawk  pipes  that  could  be  smoked  with  the  peaceful  tobacco  or  penetrate  the 
skull  bone  of  an  enemy,  at  the  will  of  the  holder.  Yet  somehow  this  wild  sound 
produced  a  strange  effect.  It  made  one  feel  glad  that  there  were  but  fifty  of  them, 
and  not  five  hundred.  It  was  shrill  and  searching ;  sad,  like  a  wail,  and  yet  defiant 
in  its  close.  The  Indians  swept  around  outside  the  feni'e  and  made  the  entire  circuit, 
still  keeping  up  the  song  as  they  rode.  The  buildiugs  broke  the  refrain  into  irreg- 
ular bubblings  of  sound  until  the  ceremony  was  completed.     (Howard,  1.) 

At  this  confereni-e  Toohulhulsote,  the  principal  Dreamer  priest  of 
Joseph's  baud,  acted  as  spokesman  for  the  Indians,  and  insisted,  accord- 
ing to  the  Smohalla  doctrine,  that  the  earth  was  his  mother,  that  she 
should  not  be  disturbed  by  hoe  or  plow,  that  men  should  subsist  by 
the  spontaneous  productions  of  nature,  and  that  the  sovereignty  of  the 
earth  could  not  be  sold  or  given  away.  Continuing,  he  asserted,  "  We 
never  have  made  any  trade.  Part  of  the  Indians  gave  up  their  land. 
I  never  did.  The  earth  is  part  of  my  body,  and  I  never  gave  up  the 
earth.  So  long  as  the  earth  keeps  me  I  want  to  be  left  alone."  Gen- 
eral Howard  finally  ordered  him  under  arrest,  after  which  the  Indians 
at  last  agreed  to  go  on  a  reservation  by  June  14.  (Howard,  2.)  A  few 
days  later,  councils  were  held  with  Smohalla  and  his  people,  and  with 
Moses,  anotlier  noted  "renegade"  chief  with  a  considerable  following 
farther  up  the  Columbia.  Both  chiefs,  representing  at  least  500  war- 
riors, disclaimed  any  hostile  intentions  and  agreed  to  goon  reservations. 
Smohalla  said,  "Your  law  is  my  law.  I  say  to  you,  yes.  I  will  be  on 
a  reservation  by  September."  [Howard,  3.)  Parties  under  Joseph  and 
other  leading  chiefs  then  went  out  to  select  suitable  locations  for  reser- 
vations, Joseph  and  his  band  deciding  in  favor  of  Lapwai  valley.  Every- 
thing was  moving  smoothly  toward  a  speedy  and  peaceful  settlement 
of  all  difficulties,  and  the  commission  had  already  reported  the  success- 
ful accomplishment  of  the  work,  when  a  single  act  of  lawless  violence 
undid  the  labor  of  weeks  and  ijrecipitated  a  bloody  war.    (Comr.,  23.) 

One  of  Joseph's  band  had  been  murdered  by  whites  some  time  before, 
but  the  Indians  had  remained  quiet.  ( Comr.,  23.)  Now,  while  the  Nez 
Perces  were  gathering  up  their  stock  to  remove  to  the  reservation 
selected,  a  baud  of  white  robbers  attacked  them,  ran  oft"  the  cattle,  and 


714  THE    GHOST-DANCE    RELIGION  [eth.  axn.  14 

killed  one  of  the  party  in  charge.  Joseph  could  no  longer  restrain  his 
warriors,  and  on  June  13, 1877 — one  day  before  the  date  that  had  been 
appointed  for  going  on  the  reservation — the  enraged  Nez  Perces 
attacked  the  neighboring  settlement  on  White  Bird  creek,  Idaho,  and 
killed  21  persons.'  The  war  was  begun.  The  troops  under  Howard 
were  ordered  out.  The  first  fight  occurred  on  .Tune  17  at  Hangman's 
creek  and  resulted  in  the  loss  of  34  soldiers.  Then  came  another  on 
July  4  with  a  loss  of  13  more.  Then  on  July  12  another  encounter  by 
troops  under  General  Howard  himself,  in  which  11  soldiers  were  killed 
and  26  wounded.     {Comr.,  21.) 

Then  began  one  of  the  most  remarkable  exhibitions  of  generalship  in 
the  history  of  our  Indian  wars,  a  retreat  worthy  to  be  remembered 
with  tliat  of  the  storied  ten  thousand.  With  hardly  a  hundred  war- 
riors, and  imi)eded  by  more  than  S'li)  helpless  women  and  children  —  with 
General  Howard  behind,  with  Colonel  (General)  Miles  in  front,  and 
with  Colonel  Sturgis  and  the  Crow  scouts  coming  down  upon  his  flank  — 
Chief  Joseph  led  his  little  baud  up  the  Clearwater  and  across  the  moun- 
tains into  Montana,  turning  at  Big  Hole  pass  long  enough  to  beat  back 
his  pursuers  with  a  loss  of  60  men;  then  on  by  devious  mountain  trails 
southeast  into  Yellowstone  park,  where  he  again  turned  on  Howard 
and  drove  him  back  with  additional  loss  of  men  and  horses;  then  out 
of  Wyoming  and  north  into  Montana  again,  hoping  to  find  safety  on 
Canadian  soil,  until  intercepted  in  the  neighborhood  of  the  Yellowstone 
by  Colonel  Sturgis  in  front  with  fresh  troops  and  a  detachment  of  Crow 
scouts,  with  whom  they  sustained  two  more  eucounters,  this  time  with 
heavy  loss  of  men  and  horses  to  themselves ;  then  again  eluding  their 
pursuers,  this  handful  of  starving  and  worn-out  warriors,  now  reduced 
to  scarcely  fifty  able  men,  carrying  their  wounded  and  their  helpless 
families,  crossed  the  Missouri  and  entered  the  Bearpaw  mountains. 
But  new  enemies  were  on  their  trail,  and  at  last,  when  Avithin  50  miles 
of  the  land  of  refuge.  Miles,  with  a  fresh  army,  cut  off  their  retreat  by  a 
decisive  blow,  capturing  more  than  half  their  horses,  killing  a  number 
of  the  band,  including  Joseph's  brother  and  the  noted  chief  Looking 
Glass,  and  wounding  40  others.     {Gomr.,  2'>.) 

Forced  either  to  surrender  or  to  abandon  the  helpless  wounded,  the 
women,  and  children,  Joseph  chose  to  surrender  to  Colonel  Miles,  on 
October  5, 1877,  after  a  masterly  retreat  of  more  than  a  thousand  miles. 
He  claimed  that  this  was  "  a  conditional  surrender,  with  a  distinct 
promise  that  he  should  go  back  to  Idaho  in  the  spring."  (Comr.,  26.) 
The  statement  of  General  Howard's  aid-de-camp  is  explicit  on  this 
point: 

It  -was  promised  .Joseph  that  he  would  be  taken  to  Tongue  river  and  kept  there  till 
spring,  and  then  be  returned  to  Idaho.     General  Sheridan,  ignoring  the  promises  made 

'  The  details  of  the  attack  on  the  cattle  guards  is  given  by  Helen  Hunt  Jacksuii  (Century  of  Dis- 
honor, page  131).  The  Indian  Commissioner,  in  his  oflBcial  report,  says:  "  Open  hostilities  by  tliese 
Indians  began  by  the  murder  of  21  white  men  and  women  on  White  Bird  creek,  near  Mount  Idalio,  in 
revenge  for  the  murder  of  one  of  their  tribe."    (Comr.  Kept.,  1877,  page  12.) 


MooxEY]  CHARACTER    OF   THE    NEZ    PERCES  715 

ou  the  battlefield,  ostensibly  on  aooount  of  the  difficulty  of  getting  supjilies  there 
from  Fort  liuforil,  ordered  the  hostiles  to  Leavenworth,  .  .  .  but  ditferent  treat- 
ment was  promised  them  when  they  held  ritles  in  their  hands.     (Sutherland,  I.) 

Seven  years  passed  before  tlie  promise  was  kept,  and  iu  the  ineau- 
time  the  band  had  been  reduced  by  disease  and  death  iu  Indian  Terri- 
tory from  about  450  to  about  280. 

Tliis  strong  testimony  to  the  liigh  character  of  Joseph  and  his  people 
and  the  justice  of  their  cause  comes  from  the  commissioner  at  the  head 
of  Indian  affairs  during  and  immediately  after  the  outbreak: 

I  traveled  with  him  iu  Kansas  and  the  Indian  Territory  for  nearly  a  week  and  found 
him  to  be  one  of  the  most  gentlemanly  and  well-behavedlndians  that  levermet.  He 
is  bright  and  intelligent,  and  is  anxious  for  the  welfare  of  his  people.  .  .  .  The 
Nez  Percos  are  very  mueh  superior  to  the  Osages  and  Pawnees  in  the  Indian  Territory ; 
they  are  even  brighter  than  the  Poneas,  and  eare  should  be  taken  to  place  them  where 
they  will  thrive.  ...  It  will  bo  borne  in  miud  that  .Joseph  has  never  made  a 
treaty  with  the  United  States,  and  that  he  has  never  surrendered  to  the  government 
the  lands  he  claimed  to  own  in  Idaho.  ...  I  had  occasion  in  my  last  anuual 
report  to  say  that  ".Joseph  and  his  followers  have  shown  themselves  to  Ije  brave  men 
and  skilled  soldiers,  who,  with  one  exception,  have  observed  the  rules  of  civilized 
warfare,  and  have  not  mutilated  their  dead  enemies."  These  Indians  were  encroached 
upon  by  white  settlers  on  soil  they  believed  to  be  their  own,  and  when  these  encroach- 
ments became  intolerable  they  were  compelled,  in  their  own  estimation,  to  take  up 
arms.     (Comr.,  27a.) 

In  all  our  sad  Indian  history  there  is  nothing  to  exceed  in  ])athetic 
eloquence  the  surrender  speech  of  the  Nez  Perc6  chief: 

I  am  tired  of  fighting.  Our  chiefs  are  killed.  Looking  Glass  is  dead.  Toohnl- 
hulsote  is  dead.  The  old  men  are  all  dead.  It  is  the  young  men  who  say  yes  or  no. 
He  who  led  the  young  men  is  dead.  It  is  cold  and  we  have  no  blankets.  The  little 
children  are  freezing  to  death.  My  people,  some  of  them,  have  run  away  to  the  hills 
and  have  no  blankets,  no  food.  No  one  knows  where  they  are  —  ])erhaps  freezing  to 
death.  I  want  to  have  time  to  look  for  my  children  and  see  how  many  of  them  I 
can  find.  Maybe  I  shall  find  them  among  the  dead.  Hear  me,  my  chiefs.  I  am 
tired.  My  heart  is  sick  and  sad.  From  where  the  sun  now  stands  I  will  fight  no 
more  forever.     (Sec.  War,  3.) 


/ 


Chapter  VII 

SMOHALLA  AND  HIS  DOCTEINE 

My  youn^  meu  shall  never  work.  Men  who  work  can  not  droam,  and  wisdom 
comes  to  us  in  dreams.  _j  .  .  You  ask  me  toplow  thcKroiiud.  Shalll  take  a  knife 
and  tear  my  mother's  bosom?  You  ask  me  to  dig  for  stone.  Shall  I  dig  under  her 
skin  for  her  bones?  You  ask  me  to  cut  gra-ss  and  make  hay  and  sell  it  and  be  rich 
like  white  men.     But  bow  dare  I  cut  off  my  mother's  hairt—Smohnlla. 

We  hear  little  of  Smohalla  for  several  years  after  the  Nez  Perc^  war 
until  the  opening  of  the  Northern  Pacific  railroad  in  1883  once  more 
brought  to  a  focus  the  land  grievances  of  the  Indians  in  that  section. 
Along  Yakima  valley  the  railroad  "was  located  through  Indian  fields 
and  orchards,  with  little  respect  for  individual  rights,"  while  the  host 
of  prospective  settlers  who  at  once  swarmed  into  the  country  showed 
the  usual  white  man's  consideration  for  the  native  proprietors.  Some 
of  the  Indians,  breaking  away  from  their  old  traditions  in  order  to 
obtain  permanent  homes  before  everything  should  be  taken  up  by  the 
whites,  had  gone  out  and  selected  homesteads  under  the  law,  and 
the  agent  was  now  using  the  Indian  police  to  compel  them  to  return  to 
the  reservation,  "and  the  singular  anomaly  was  presented  of  the  United 
States  Indian  agent  on  the  one  hand  applying  for  troops  to  drive  the 
Indians  from  their  homestead  settlements  to  the  reservation  a  hundred 
miles  away,  and  on  the  other  the  Indians  telegraphing  to  the  military 
authorities  to  send  troops  ta  protect  them  from  the  Indian  police." 
(MacMurray  MS.)  In  addition  to  their  laud  troubles  the  Yakima  and 
their  confederated  tribes,  among  whom  were  many  progressive  and  even 
prosperous  Indians,  were  restive  under  constant  interference  with  their 
religious  (Smohalla)  ceremonies,  to  which  a  large  proportion  adhered. 

In  order  to  learn  the  nature  of  the  dissatisfaction  of  the  Indians,  and 
if  possible  to  remove  the  cause,  General  Miles,  then  commanding  the 
military  department  of  the  Columbia,  sent  Major  J.  W.  MacMurray  to 
the  scene  of  the  disturbance  in  June,  1884.  He  spent  about  a  year  in 
the  work,  visiting  the  various  villages  of  the  upper  Columbia,  especially 
P  nil  at  Priest  rapids,  where  he  met  Smohalla,  the  high  priest  of  the 
Dreamer  theology,  and  his  report  on  the  subject  is  invaluable. 

Smohalla  is  the  chief  of  the  Wa'na|)fun,  a  small  tribe  in  Washington, 
numbering  probably  less  than  200  souls,  commonly  known  rather  indefi- 
nitely as  "Columbia  River  Indians,"  and  roaming  along  both  banks  of 
the  Columbia  from  the  neighborhood  of  Priest  rapids  down  to  the 
entrance  of  Snake  river.  They  are  of  Shalia])tian  stock  and  closely 
akin  to  the  Yakima  and  Nez  Percys,  and  have  never  nmde  a  treaty  with 
716 


MooNEY)  DESCRIPTION   OF    SMOHALLA  717 

the  government.  Among  his  own  people  and  his  disciples  in  the  neigh- 
boring- tribes  lie  is  known  as  Shnioqfila,  "The  Preacher.'"  He  is  also 
fre(|uently  called  Yn'ynnipl'tijana,  "The  Hhouting  Mountain,"  from  a 
belief  among  his  followers  that  a  part  of  his  revelation  came  to  him 
from  a  mountain  which  became  instinct  with  life  and  spoke  into  his 
soul  while  he  lay  dreaming  upon  it.  Still  another  name  by  which  he  is 
sometimes  known  is  Waip-shwa,  or  "  Kock  Carrier,"  the  reason  for  which 
does  not  appear.  The  name  which  belonged  to  him  in  youth,  before 
assuming  his  priestly  function,  is  now  forgotten.  For  more  than  forty 
years  he  has  resided  at  the  Wanapum  village  of  P'nii  on  the  west  bank 
of  the  Columbia,  at  the  foot  of  Priest  rapids,  in  what  is  now  Yakima 
county,  Washington.  The  name  P  nii  signifies  "a  fish  weir," this  point 
being  a  great  rendezvous  for  the  neighboring  tribes  during  the  salmon- 
fishing  season.  These  frequent  gatherings  afford  abundant  opportunity 
for  the  teaching  and  dissemination  of  his  peculiar  doctrines,  as  is  suffi- 
ciently evident  from  the  fact  that,  while  his  own  tribe  numbers  hardly 
two  score  families,  his  disciples  along  the  river  are  counted  by  thousands. 

Smohalla  was  born  about  1.S15  or  1820,  and  is  consequently  now 
an  old  nuin,  although  still  well  preserved,  and  with  his  few  scattering 
locks  unchanged  in  color.  At  the  time  of  the  Nez  Perc6  war  he  was  in 
the  full  vigor  of  manhood.  His  appearance  in  1884  is  thus  described  by 
Major  MacMurray:  "In  person  Smohalla  is  peculiar.  Short,  thick-set, 
bald-headed  and  almost  hunch-backed,  he  is  not  prepossessing  at  first 
sight,  but  he  has  an  almost  Websteriau  head,  with  a  deep  brow  over 
bright,  intelligent  eyes.  He  is  a  finished  orator.  His  manner  is  mostly 
of  the  bland,  insinuating,  persuasive  style,  but  when  aroused  he  is 
full  of  fire  and  seems  to  handle  invectives  effectively.  His  audience 
seemed  spellbound  under  his  magic  manner,  and  it  never  lost  interest 
to  me,  though  he  spoke  in  a  language  comprehended  by  few  white  men 
and  translated  to  nie  at  second  or  third  hand."  By  another  writer  who 
met  him  a  year  later  he  is  described  as  rather  undersized  and  inclining 
toward  obesity,  with  "a  reserved  and  cunning  but  not  ill-natured  coun- 
tenance, and  a  large,  well-shaped  head.  His  manners  were  more  suave 
and  insinuating  than  is  usual  with  Indians."  He  had  a  comfortable 
appearance,  his  moccasins  and  leggins  were  new,  and  he  rode  a  good 
pinto  pony.     {Huggins,  1.) 

In  his  youth  he  had  frequented  the  Catholic  mission  of  Atahnam 
among  the  Yakima,  where  he  became  familiar  with  the  forms  of  that 
service  and  also  acquired  a  slight  knowledge  of  French.  Whether  or 
not  he  was  a  regular  member  of  the  mission  school  is  a  disputed  point, 
as  it  is  asserted  by  some  that  he  has  never  worn  the  white  man's  dress 


'Bureau  of  Ethnology  alphabet.  Like  most  Indian  names,  it  appears  in  a  variety  of  forms.  Other 
spollinpsarc:  Imoholla  (misprint),  Smawhola,  Smohaller,  Smoballow,  Smohanlee,  SmohoUie,  Smoke- 
holer,  Sniokfller.  Sinuxale,  Snohollio.  Snoohoiler,  Soinahallje.  As  the  correct  pronunciation  is  difficult 
to  English  speakers,  T  have  chosen  the  popular  form.  In  one  official  report  he  is  mentioned  as  "  Smo- 
hal-ler.  or  Big-talk,  or  Four  Mountains;"  in  another,  probably  by  misprint,  as  "Big  talk  on  four 
mountains." 


718  THE    GHOST-DANCE    RELIGION  [ethaxn.14 

or  bad  his  hair  cnt.  Tiie  influence  of  the  Catholic  ceremonial  is  plainly 
visible  in  his  own  ritual  performance.  In  his  early  manhood  he  distin- 
guished himself  as  a  warrior,  and  had  already  come  to  be  regarded  as 
a  prominent  man  when  he  first  began  to  preach  his  peculiar  theology 
about  the  year  1850.  There  can  be  no  question  that  the  rapid  spread  of 
his  doctrines  among  the  tribes  of  the  Columbia  materially  facilitated 
their  confederation  in  tlie  Yakima  war  of  1855-56.  It  is  said  that  he 
aspired  to  be  the  leader  in  this  war,  and  that,  to  attain  this  end,  he 
invited  all  the  neighboring  bands  to  attend  a  council  at  his  village  of 
P  nil,  but  failed  to  accomplish  his  object. 

Shortly  after  the  close  of  tiie  war,  probably  about  1860,  the  incident 
occurred  which  wrought  an  entire  change  in  his  life,  stamping  him  as 
an  oracle  and  prophet  beyond  peradventure,  and  giving  to  his  reli- 
gious system  the  force  of  authority  which  it  has  ever  since  retained. 
He  had  already  established  a  reputation  as  a  medicine-man,  and  was 
believed  to  be  "making  medicine"  against  the  life  of  Moses,  the  noted 
chief  of  a  tribe  farther  up  the  river,  who  was  greatly  in  dread  of  his 
occult  powers,  and  forced  a  quarrel  in  order  to  rid  himself  forever  of 
his  rival.  A  fight  resulted,  and  Smohalla  was  nearly  killed.'  It  is  said 
that  he  was  left  on  the  ground  as  dead,  but  revived  sufficiently  to  crawl 
away  and  get  into  a  boat  on  the  bank  of  the  Columbia  near  by.  Bleed- 
ing and  disabled,  he  was  carried  down  at  the  mercy  of  the  current  until 
he  wiis  finally  rescued  irom  his  ])erilous  i)osition  by  some  white  men, 
far  below.  His  recovery  was  slow.  Wlien  it  was  completed,  unwilling 
to  return  ia  disgrace  to  his  own  country  and  probably  still  dreading 
the  anger  of  Moses,  he  determined  to  become  a  wanderer. 

Then  began  one  of  the  most  remarkable  series  of  journeyings  ever 
undertaken  by  an  uncivilized  Indian.  Coing  down  the  Columbia  to 
Portland  and  the  coast,  he  turned  south,  and,  stopping  on  the  way  at 
various  points  in  Oregon  and  California,  continued  beyond  San  Diego 
into  Mexico.  Then,  turning  again,  he  came  back  through  Arizona, 
Utah,  and  Nevada  to  his  former  homo  on  the  Columbia,  where  he  an- 
nounced that  he  had  been  dead  and  in  the  spirit  world  and  had  now 
returned  by  divine  command  to  guide  his  i)eople.  As  he  was  thought 
to  have  been  killed  in  the  encounter  with  Moses,  and  as  he  had  disap- 
peared so  comi)letely  until  now,  his  awe-stricken  hearers  readily  believed 
that  they  were  actually  in  the  presence  of  one  who  had  been  taken 
bodily  into  the  spirit  world,  whence  he  was  now  sent  back  as  a  teacher. 

On  the  occasion  of  MacMurray's  visit,  says  that  authority,  "  Smo- 
halla asked  me  many  geogra])hic  (juestions,  and  I  spread  out  a  railroad 
map,  marking  the  situation  of  Priest  ra])ids,  Portland,  and  Vancouver 
barracks,  and  he  traced  witli  a  straw  down  the  coast  line  to  below  San 
Diego.  He  asked  where  San  liernardino  was,  and  paused  long  over  this. 
He  recognized  tlie  ocean  or  '  salt  chuck,'  with  many  other  geographic 
features  and  localities,  but  he  would  neither  admit  nor  deny  having 
been  at  Salt  Lake  City,  although  he  admitted  having  been  in  Utah, 


MooNKT]  THE    DECLARATION   OF   SMOHALLA  719 

knew  tlie  lake  and  adjacent  mountain  chains,  and  said  that  he  had 
seen  Mormon  priests  getting  commands  direct  from  heaven.  He  dwelt 
long  over  Arizona,  and  remarked,  '  ba>l-a  Inchun.^ " 

Smohalla  now  declared  to  his  people  that  the  Sa'ghalee  Tyee,  the 
Great  Chief  Above,  was  angry  at  their  apostasy,  and  commanded  them 
through  him  to  return  to  their  primitive  manners,  as  their  present  mis- ' 
erable  condition  in  the  presence  of  the  intrusive  race  was  due  to  their  | 
having  abandoned  their  own  religion  and  violated  the  laws  of  nature 
and  the  precepts  of  their  ancestors. /He  then  explained  in  detail  the 
system  to  which  they  must  adhere  in  future  if  they  would  conform  to 
the  expressed  will  of  the  higher  jiower.  It  was  a  system  based  on  the 
Ijriniitive  aboriginal  mythology  and  usage,  with  an  elaborate  ritual 
which  combined  with  the  genuine  Indian  features  much  of  what  he 
had  seen  and  remembered  of  Catholic  ceremonial  and  military  iiarade, 
with  perhaps  also  some  additions  from  Mormon  forms. 

His  words  made  a  deep  impression  on  his  hearers.  They  had  indeed 
abandoned  their  primitive  simplicity  to  a  great  extent,  and  were  now 
suffering  the  penalty  in  all  the  misery  that  had  come  to  them  with  the 
advent  of  the  M'hite-skin  race  that  threatened  to  blot  them  out  from 
the  earth.  The  voice  of  the  prophet  was  accepted  as  a  voice  from  the 
other  world,  for  they  knew  that  he  had  been  dead  and  was  now  alive. 
What  he  said  must  be  true  and  wise,  for  he  had  been  everywhere  and 
knew  tribes  and  countries  they  had  never  heard  of.  Even  the  white 
men  confirmed  his  words  in  this  regard.  He  could  even  control  the  sun 
and  the  moon,  for  he  had  said  when  they  would  be  dark,  and  they  were 
dark. 

If  genius  be  a  form  of  insanity,  as  has  been  claimed,  intensereligious 
enthusiasm  would  seem  to  have  a  close  connection  with  physical  as  well 
as  mental  disease.  Like  Mohammed  and  Joan  of  Arc,  and  like  the 
Shaker  prophet  of  Puget  sound,  Smohalla  is  subject  to  cataleptic 
trances,  and  it  is  while  in  this  unconscious  condition  that  he  is  believed 
to  receive  his  revelations.     Says  MacMurray: 

He  falls  into  trances  and  lies  rigid  for  considerable  periods.  Unbelievers  have 
experimented  by  sticking  needles  through  his  flesh,  cutting  him  with  knives,  and 
otherwise  testing  his  sensibility  to  pain,  without  provoking  any  responsive  action. 
It  was  asserted  that  ho  was  surely  dead,  because  blood  did  not  flow  from  the  wounds. 
These  trances  always  excite  great  interest  and  often  alarm,  as  he  threatens  to  aban- 
don his  earthly  body  altogether  because  of  the  disobedience  of  his  people,  and  on 
each  occasion  they  are  in  a  state  of  suspense  as  to  whether  the  Saghalee  Tyee  will 
send  his  soul  back  to  earth  to  rcoccupy  his  body,  or  will,  on  the  contrary,  abandon 
and  leave  them  without  his  guidance.  It  is  this  going  into  long  trances,  out  of 
which  he  comes  as  from  heavj'  sleep  and  almost  immediately  relates  his  experiences 
in  tlu!  spirit  land,  that  gave  rise  to  the  title  of  "Dreamers,"  or  believers  in  dreams, 
commonly  given  to  his  followers  by  the  neighboring  whites.  His  actions  are  similar 
to  those  of  a  trance  medium,  and  if  self-hypnotization  be  practicable  that  woilld 
seem  to  explain  it.  I  questioned  him  as  to  his  trances  and  hoped  to  have  him  explain 
them  to  me,  but  he  avoided  the  subject  and  was  angored  when  I  pressed  him.  He 
manifestly  believes  all  he  says  of  what  occurs  to  him  in  this  trance  state.     As  we 

14  ETH— PT   2 6 


>r. 


720  THE    GHORT-DANCE    RELIGION  [eth.  ann.  14 

have  hundreds  of  thousands  of  educated  white  people  who  believe  in  similar  falla- 
cie8j_^thi8  is  notmore  unlikely  in  an  Indian  subjected  to  such  influence. 

Qn  studying  Siiiolialla  we  have  to  deal  with  the  same  curious  mixture  ( 
of  houest  couviction  and  cunning  deception  that  runs  through  the  I 
history  of  priestcraft  in  all  the  ages7^\Like  some  other  prophets  before! 
him,  he  seeks  to  convey  the  idea  tb«ft  he  is  in  control  of  the  elements 
and  the  heavenly  bodies,  and  he  has  added  greatly  to  his  reputation 
by  predicting  several  eclipses.    This  he  was  enabled  to  do  by  the  help 
of  an  almanac  and  some  little  explanation  from  a  party  of  surveyors. 
In  this  matter,  however,  he  was  soon  made  to  realize  that  a  little 
knowledge  is  a  dangerous  thing.     He  could  not  get  another  almanac, 
and  his  astronomic  prophecies  came  to  an  abrupt  termination  at  the 
end  of  the  first  year.    Concerning  this,  Major  MacMurray  says : 

He  showed  ine  an  almanac  of  a  preceding  year  and  asked  me  to  readjust  it  for 
eclipses,  as  it  did  not  work  as  it  had  formerly  done.  I  explained  that  Washington 
(the  Naval  Observatory)  made  new  ones  every  year,  and  that  old  ones  could  not  be 
iixed  up  to  date.  He  had  probably  obtained  this  one  from  the  station  agent  at  the 
railroad,  now  superseded  by  a  new  one,  who  had  cut  off  Smohalla's  supply  of  astro- 
nomical data.  My  inability  to  repair  the  1882  almanac  for  use  in  prognosticating 
in  1884  cost  me  much  of  his  respect  as  a  wise  man  from  the  east.     {MacMui~ray  MS.) 

Smohalla  had  also  a  blank  book  containing  mysterious  characters, 
some  of  which  resembled  letters  of  the  alphabet,  and  which  he  said 
were  records  of  events  and  prophecies.  MacMurray  was  unable  to 
decide  whether  they  were  mnemonic  or  were  simjily  unmeaning  marks 
intended  to  foster  among  his  followers  the  impression  of  his  superior 
wisdom.  It  is  probable  that  they  were  genuine  mnemonic  symbols 
invented  by  himself  for  his  own  purposes,  as  such  systems,  devised 
and  used  by  single  individuals  or  families,  and  uinntelligible  to  others, 
are  by  no  means  rare  among  those  who  may  be  called  the  literary  men 
of  our  aboriginal  tribes. 

As  their  principal  troubles  arose  out  of  the  disputed  title  to  their 
lands.  Major  MacMurray  was  asked  by  the  Indians  to  explain  the 
Indian  homestead  law  and  how  white  men  divided  land.  This  was 
carefully  done  with  the  aid  of  a  checkerboard,  and  they  were  shown 
how  the  land  was  mapped  out  into  equal  squares  arranged  on  straight 
lines  so  that  every  man  could  find  his  own.  They  were  then  urged  by 
the  oflQcer  to  apply  for  hofnesteads  and  settle  upon  them  so  as  to  avoid 
further  trouble  with  the  new  settlers  who  were  pouring  into  the  country, 
Smohalla  replied  that  he  knew  all  this,  but  he  did  not  like  the  new  law, 
as  it  was  against  nature.  He  then  went  on  to  expound  in  detail  the 
Indian  cosmogony.     Said  he: 

1  will  tell  you  about  it.  Once  the  world  was  all  water  and  God  lived  alone.  He 
was  lonesome,  he  had  no  place  to  put  his  foot,  so  he  scratched  the  sand  up  from  the 
bottom  and  made  the  land,  and  he  made  the  rocks,  and  he  made  trees,  and  he  made 
a  man ;  and  the  man  had  wings  and  could  go  anywhere.  The  man  was  lonesome,  and 
God  made  a  woman.  They  ate  iish  from  the  water,  and  God  made  the  deer  and  other 
animals,  and  he  sent  the  man  to  hunt  and  told  the  woman  to  cook  the  meat  and  to 


w 


^^-^^ 


of  TD^ 


i^y 


X 

o 


MooNEv)  SMOHALLA    ON   THE    COSMOS  721 

dress  the  skins.  Many  nioro  men  and  women  grew  up,  and  they  lived  on  the  banks 
of  the  great  river  whose  waters  were  full  of  salmon.  The  mountains  contained  much 
game  and  there  were  liulfalo  on  the  plains.  There  were  so  many  i)eoplo  that  the 
stronger  ones  sometimes  oppressed  the  weak  and  drove  tliera  from  the  best  fisheries, 
which  they  claiuK'd  as  their  own.  They  fought  and  nearly  all  were  killed,  and  their 
bones  are  to  be  seen  in  the  hills  yet.  God  was  very  angry  at  this  and  he  took  away 
their  wings  and  couniianded  that  tlie  lands  and  lisheries  should  be  common  to  all 
who  lived  upon  them;  that  they  were  never  to  bo  marked  off  or  divided,  but  that 
the  people  should  enjoy  the  fruits  that  (lod  planted  in  the  land,  and  the  animals  that 
lived  upon  it,  and  the  lishes  in  the  water.  God  said  he  was  the  father  and  the  earth 
was  the  mother  of  nuiukind;  that  nature  was  the  law;  that  the  animals,  and  fish, 
and  plants  obeyed  nature,  and  that  man  only  was  sinful.     This  is  the  old  law. 

I  know  all  kinds  of  men.  I'irst  there  were  my  people  (the  Indians);  God  made 
them  first.  Then  he  made  a  Frenchman  [referring  to  the  Canadian  voyagers  of  the 
Hudson  Bay  company],  and  then  he  made  a  priest  [priests  accompanied  those  expe- 
ditions of  the  Hudson  Hay  company].  A  long  time  after  that  came  Boston  men 
[Americans  are  thus  called  in  the  Chinook  jargon,  because  the  first  of  our  nation 
came  into  the  Columbia  river  in  1796  in  a  ship  from  Boston],  and  then  King  George 
men  [the  English].  Later  came  black  men,  and  last  God  made  a  Chinaman  with  a 
i^tail.  He  is  of  no  account  and  has  to  work  all  the  time  like  a  woman.  All  these  are 
new  people.  Only  the  Indians  are  of  the  old  stock.  After  awhile,  when  God  is 
ready,  he  will  drive  away  all  the  people  except  those  who  have  obeyed  his  laws. 

Those  who  cut  up  the  lands  or  sign  papers  for  lands  will  be  defrauded  of  their 
rights  and  will  be  punished  by  God's  anger.  Moses  was  bad.  God  did  not  love  him. 
He  sold  his  people's  houses  and  the  graves  of  their  dead.  It  is  a  bad  word  that 
comes  from  Washington.  It  is  not  a  good  law  that  would  take  my  people  away  from 
me  to  make  them  sin  against  the  laws  of  God. 

You  ask  me  to  plow  the  ground !  Shall  I  take  a  knife  and  tear  my  mother's  bosomf 
Then  when  I  die  she  will  not  take  me  to  her  bosom  to  rest. 

Yon  ask  me  to  dig  for  stone!  Shall  I  dig  under  her  skin  for  her  bones?  Then 
when  I  die  I  can  not  enter  her  body  to  bo  born  again. 

You  ask  me  to  cut  grass  and  make  hay  and  sell  it,  and  be  rich  like  white  men! 
But  how  dare  I  cut  off  my  mother's  hairf 

It  is  a  bad  law,  and  my  people  can  not  obey  it.  I  want  my  people  to  stay  with  me 
here.  All  the  dead  men  will  come  to  life  again.  Their  spirits  will  come  to  their 
bodies  again.  We  must  wait  here  in  the  homes  of  our  fathers  and  be  ready  to  meet 
them  in  the  bosom  of  our  mother.     {MacMurray  MS.) 

The  idea  that  the  earth  is  the  mother  of  all  created  things  lies  at  the 
bajse,  not  only  of  the  Smohalla  religion,  but  of  the  theology  of  the 
Indian  tribes  generally  and  of  primitive  races  all  over  the  world.  This 
explains  Tecumtha's  reply  to  Harrison:  "The«uu  is  my  father  and  the 
earth  is  my  mother.  On  her  bosom  I  will  rest."  In  the  Indian  mind 
the  corn,  fruits,  and  edible  roots  are  the  gifts  which  the  earth-mother 
gives  freely  to  her  children.  Lakes  and  ponds  are  her  eyes,  hills  are 
her  breasts,  and  streams  are  the  milk  flowing  from  her  breasts.  Earth- 
quakes and  underground  noises  are  signs  of  her  displeasure  at  the 
wrongdoing  of  her  children.  Especially  are  the  malarial  fevers,  which 
often  follow  extensive  di.sturbance  of  the  surface  by  excavation  or 
otherwise,  held  to  be  direct  punishments  for  the  crime  of  lacerating 
her  bosom. 

Smohalla's  chief  supporter  and  assistant  at  the  ceremonies  was 
Kotai'aqan,  or  Coteea'kun,  as  MacMurray  spells  it,  of  the  Yakima  tribe. 


722  THE    GHOST-DANCE    RELIGION  [eth.  axn.U 

The  name  refers  to  a  brood  of  young  ducks  scattering  in  alarm.  He 
was  the  son  of  Kamai'akan,  the  great  war  chief  of  the  Yakima.  He 
also  gave  MacMurray  the  story  of  the  cosmos,  which  agrees  with  that 
obtained  from  Smohalla,  but  is  more  in  detail: 

The  world  was  all  water,  and  Saghalee  Tyee  was  above  it.  He  threw  up  out  of 
the  water  at  shallow  places  large  quantities  of  mud,  and  that  made  the  land.  Some 
was  piled  so  high  that  it  froze  hard,  and  the  rains  that  fell  were  made  into  snow 
and  ice.  Some  of  the  earth  was  made  hard  into  rocks,  and  anyone  could  see  that 
it  had  not  changed  —  it  was  only  harder.  We  have  no  records  of  the  past;  but  we 
have  it  from  our  fathers  from  far  back  that  Saghalee  Tyee  threw  down  many  of  the 
mountains  he  had  made.  It  is  all  as  our  fathers  told  us,  and  we  can  see  that  it  is 
true  when  we  are  hunting  for  game  or  berries  in  the  mountains.  I  did  not  see  it 
done.  He  made  trees  to  grow,  and  he  made  a  man  out  of  a  ball  of  mud  and 
instructed  him  in  what  he  should  do.  AVhen  the  man  grew  lonesome,  ho  made  a 
woman  as  his  companion,  and  taught  her  to  dress  skins,  and  to  gather  berries,  and 
to  make  baskets  of  the  bark  of  roots,  which  he  taught  her  how  to  find. 

She  was  asleep  and  dre.aming  of  her  ignorance  of  how  to  please  man,  and  she 
prayed  to  Saghalee  Tyee  to  help  her.  He  breathed  on  her  and  gave  her  something 
that  she  could  not  see,  or  hear,  or  smell,  or  touch,  and  it  was  preserved  in  a  little 
basket,  and  by  it  all  the  arts  of  design  and  skilled  handiwork  were  imparted  to  her 
descendants. 

Notwithstanding  all  the  benefits  they  enjoyed,  there  was  quarreling  among  the 
people,  and  the  earth-mother  was  angry.  The  mountains  that  overhung  the  river  at 
the  Cascades  were  thrown  down,  and  dammed  the  stream  and  destroyed  the  forests 
and  whole  tribes,  and  buried  them  under  the  rocks.     {MacMurray  MS.) 

In  connection  with  the  wonderful  little  basket,  MacMurray  states 
that  Kotai'aqan  presented  him  with  a  very  ancient  drum-shape  basket, 
about  2i  inches  in  diameter,  to  give  to  his  wife,  in  order  that  she  might 
likewise  be  inspired.  Concerning  the  catastrophe  indicated  in  the  last 
paragraph,  he  goes  on  to  say: 

The  Cascade  range,  where  it  crosses  the  Columbia  river,  exhibits  enormous  cross 
sections  of  l.ava,  and  at  its  base  are  petrified  trunks  of  trees,  which  iiave  been  cov- 
ered and  hidden  from  view  except  where  the  wash  of  the  mighty  stream  has  exposed 
them.  Indians  have  told  me,  of  their  knowledge,  that,  buried  deep  under  these 
outpours  of  basalt,  or  volcanic  tufa,  are  bones  of  animals  of  siah,  or  the  long  ago. 
Traditions  of  the  great  landslide  at  the  Cascades  are  many,  but  vary  little  in  form. 
According  to  one  account,  the  mountain  tops  fell  together  and  formed  a  kind  of 
arch,  under  which  the  water  flowed,  until  the  overhanging  rocks  finally  fell  into  the 
stream  and  made  a  dam  or  gorge.  As  the  rock  is  columnar  basalt,  very  friable  and 
easily  disintegrated,  that  was  not  impossible,  and  the  landscape  suggests  some  such 
giant  avalanche.  The  submerged  trees  are  plainly  visible  near  this  locality.  Ani- 
mal remains  I  have  not  seen,  but  these  salmon-eating  Indians  have  lived  on  the 
river's  border  through  countless  ages,  and  know  every  feature  in  their  surroundings 
by  constant  association  for  generations,  and  naturally  ally  these  facts  with  their 
religious  theories.     (MacMurray  MS.) 

In  an  article  on  "The  submerged  trees  of  the  Columbia  river,"  in 
Science  of  February  18, 1887,  the  geologist.  Major  Clarence  E.  Button, 
also  notices  the  peculiar  formation  at  the  Cascades  and  mentions  the 
Indian  tradition  of  a  natural  bridge  over  the  river  at  this  point. 

MacMurray  continues: 

Coteeakun  went  on  to  say  that  some  day  Saghalee  Tyee  would  again  overturn  the 
mountains  and  so  expose  these  bones,  which,  having  been  preserved  through  so  long 


MooNEv]  MAC  MURRAY    ON   KOTAl'A(iAN  723 

a  time,  would  bo  reoccupied  l)y  tlio  spirits  which  uow  dwell  in  the  mountain  tops, 
watcliing  their  descendants  on  earth  and  waitiniu;  for  the  resurrection'to  come.  The 
voices  of  these  spirits  of  the  dea<1  can  be  heard  at  all  times  in  the  mountains,  and 
often  they  answer  back  when  spoken  to.  Mourners  who  wail  for  their  dead  hear 
spirit  voices  replying,  and  know  they  will  always  remain  near  them.  Xo  man  knows 
when  it  will  come,  and  only  those  who  hav<!  observed  nature's  Inws  and  adhered  to 
the  faith  of  their  ancestors  will  have  their  bones  so  preserved  and  be  certain  of  an 
earthly  tenement  for  their  spirits.     He  wanted  me  to  confirm  this. 

Coteeakun  was  pacific  and  gentle.  lie  said  all  men  were  as  brothers  to  him  and 
he  lioiied  all  would  dwell  together,  lie  had  been  told  that  white  and  black  and  all 
other  kinds  of  men  originally  dwelt  in  tents,  as  the  red  men  always  have  done,  and 
that  fiod  in  former  times  ramo  to  commune  with  white  men.  He  thought  there  could 
be  only  one  Saghalee  Tyee,  in  which  case  white  and  red  men  would  live  on  a  commcm 
plane.  Wo  came  from  one  source  of  life  and  in  time  would  "grow  from  one  stem 
again.  It  would  bo  like  a  stick  that  the  whites  held  by  one  end  and  the  Indians  by 
the  other  until  it  was  broken,  and  it  would  be  made  again  into  one  stick." 

Some  of  the  wilder  Indians  to  the  north  have  more  truculent  ideas  as  to  the  final 
cataclysm  which  is  to  reoverturn  the  mountains  and  bring  back  the  halcyon  days  of 
the  long  past.  As  the  whites  and  the  others  came  only  within  the  lifetime  of  the 
fathers  of  these  Indians,  they  are  not  to  be  included  in  the  benefits  of  the  resur- 
rection, but  are  to  be  turned  over  with  all  that  the  white  man's  civilization  has  put 
upon  the  present  surface  of  the  land. 

Coteeakun  was  for  progress — limited  prpgress,  it  is  true — to  the  extent  of  fixed 
homos  and  agriculture,  but  ho  did  not  want  his  people  to  go  from  their  villages  or 
to  abaud<m  their  religious  faith.  They  were  nearly  all  disposed  to  work  for  wages 
among  the  farmers,  and  had  orchards  and  some  domestic  animals  upon  whose  produce 
they  lived,  besides  the  fish  from  the  rivers.  Smohalla  opposed  anything  that  per- 
tained to  civilization,  and  had  neither  cattle,  sheep,  goats,  pigs,  nor  chickens,  and 
not  a  tree  or  vegetable  was  grown  anywhere  in  his  vicinage.  Kowse  (/'euccrfaMiim 
cous),  kamas  {Camaasia  eactilenta),  berries,  fish,  and  the  game  of  the  mountains  alone 
furnished  food  to  his  people,  whom  he  advised  to-  resist  every  advance  of  civilization 
as  improper  for  a  true  Indian  and  in  violation  of  the  faith  of  their  ancestors.  I 
found,  however,  that  he  was  willing  to  advise  his  people  to  take  up  lands  and  adopt 
the  white  man's  road,  if  the  government  would  pension  him  as  it  had  pensioned 
Chief  Moses,  so  that  while  I  thought  he  believed  in  his  religion  as  much  as  other 
sectarians  do  in  theirs,  he  was  tainted  by  the  mercenary  desire  to  live  upon  his  fol- 
lowers unless  otherwise  provided  for  by  the  government. 

From  Gaptaiu  E.  L.  Huggins,  Second  cavalry,  who  visited  Smohalla 
about  the  same  time,  we  obtain  further  information  concerning  the 
prophet's  personality  and  doctrines.  When  Smohalla  was  urged  to 
follow  the  exami)le  of  other  Indians  who  had  taken  up  the  white  man's 
road,  he  replied,  '*N^o  one  has  any  respect  for  these  book  Indians.  Even 
the  white  men  like  me  better  and  treat  me  better  than  they  do  the  book 
Indians.  My  young  men  shall  never  work.  Men  who  work  can  not 
dream,  and  wisdom  comes  to  us  in  dreams." 

When  it  was  argued  that  the  whites  worked  and  yet  knew  more  than 
the  Indians,  he  replied  that  the  white  man's  wisdom  was  poor  and  weak 
and  of  no  value  to  Indians,  who  must  learn  the  highest  wisdom  from 
dreams  and  from  participating  in  the  Dreamer  ceremonies.  Being 
pressed  to  explain  the  nature  of  this  higher  knowledge,  he  replied, 
"Each  one  must  learn  for  himself  the  highest  wisdom.  It  can  not  be 
taught.    You  have  the  wisdom  of  your  race.    Be  content." 


724  THE    GHOST-DANCE    RELIGION  [eth.  ann.  U 

When  the  officer  couteuded  that  even  the  Indians  had  to  work  hard 
during  the  fishing  season  to  get  food  for  winter,  the  prophet  answered: 

"  This  work  lasts  only  for  a  few  weeks.  Besides  it  is  natural  work  and 
does  them  no  harm.  But  the  work  of  the  white  man  hardens  soul  and 
body.  Nor  is  it  right  to  tear  up  and  mutilate  the  earth  as  white  men 
do." 

To  the  officer's  assertion  that  the  Indians  also  dug  roots  and  were 
even  then  digging  kamas  in  the  mountains,  he  replied : 

"We  simply  take  the  gifts  that  are  freely  offered.  We  no  more  harm 
the  earth  than  would  an  infant's  fingers  harm  its  mother's  breast.  But 
the  white  man  tears  up  large  tracts  of  land,  runs  deep  ditches,  cuts 
down  forests,  and  changes  the  whole  face  of  the  earth.  You  know  very 
well  this  is  not  right.  Every  honest  man,"  said  he,  looking  at  me 
searchingly,  "  knows  in  his  heart  that  this  is  all  wrong.  But  the  white 
men  are  so  greedy  they  do  not  consider  these  things." 

He  asserted  that  the  Indians  were  now  so  helpless  before  the  white 
men  that  they  must  cease  to  exist  unless  they  had  assistance  from  a 
higher  power,  but  that  if  they  heeded  the  sacred  message  they  would 
receive  strong  and  sudden  help  as  surely  as  the  spring  comes  after 
winter.  When  some  doubt  was  expressed  as  to  his  own  faith  in  these 
things,  he  asked  pointedly: 

"Do  the  white  teachers  believe  what  they  teach?" 

"It  is  said,  Smohalla,  that  you  hate  all  white  men." 

"It  is  not  true.  But  the  whites  have  caused  us  great  suffering. 
Dr  Whitman  many  years  ago  made  a  long  journey  to  the  east  to  get 
a  bottle  of  poison  for  us.  He  was  gone  about  a  year,  and  after  he  came 
back  strong  and  terrible  diseases  broke  out  among  us.  The  Indians 
killed  Dr  Whitman,  but  it  was  too  late.  He  had  uncorked  his  bottle 
and  all  the  air  was  poisoned.  Before  that  there  was  little  sickness 
among  us,  but  since  then  many  of  us  have  died.  I  have  had  children 
and  grandchildren,  but  they  are  all  dead.  My  last  grandchild,  a  young 
woman  of  16,  died  last  month.  If  only  her  infant  could  have  lived" — 
his  voice  faitered  slightly,  but  with  scarcely  a  pause  he  continued  in 
his  former  tone,  "I  labored  hard  to  save  them,  but  my  medicine  would 
not  work  as  it  used  to." 

He  repelled  the  idea  that  the  Indians  had  profited  by  the  coming  of 
the  whites,  and  especially  denied  that  they  had  obtained  ponies  from 
this  source.  His  statement  on  this  point  may  be  of  interest  to  those 
who  hold  that  the  horse  is  indigenous  to  America: 

"What!  The  white  man  gave  us  ponies?  Oh, no;  we  had  ponies  long 
before  we  ever  saw  white  people.  The  Great  Spirit  gave  them  to  us. 
Our  horses  were  swifter  and  more  enduring,  too,  in  those  days,  before 
they  were  mixed  with  the  white  man's  horses." 

He  went  on  to  tell  how  the  Indians  had  befriended  the  first  explorers 
who  came  among  them  and  how  ungrateful  had  been  their  later  recom- 
pense, and  said:  "  We  are  now  so  few  and  weak  that  we  can  off'er  no 
resistance,  and  their  preachers  have  persuaded  them  to  let  a  few  of  us 


MooNEY]  THE    SMOHALT.A    RITUAL  725 

live,  so  as  to  claim  credit  with  the  Great  Spirit  for  being  generous  and 
humane.  But  they  begrudge  us  what  little  grass  our  ponies  eat."  At 
parting  he  repeated  earnestly,  "  If  they  tell  you  Smohalla  hates  all 
white  people,  do  not  believe  it."    {IlugginM,  2.) 

Our  knowledge  of  the  Smohalla  ritual  is  derived  from  the  account 
given  by  Major  MacMurray  and  from  the  statements  of  Yakima  and 
Palus  informants.  The  ofHcer's  account  is  that  of  an  intelligent  ob- 
server, who  noted  ceremonies  closely,  but  without  fully  comprehending 
their  meaning.  The  Indian  account  is  that  of  initiates  and  true 
believers,  one  of  them  being  the  regular  interpreter  of  the  Smohalla 
services  on  Yakima  reservation. 

The  officer  had  already  seen  the  ceremonial  performances  at  the  Indian 
villages  at  Celilo  and  Umatilla  in  Oregon,  at  Tumwater  and  Yakima 
gap  in  Washington,  but  found  its  greatest  development  at  the  fountain 
head,  the  home  of  Smohalla  at  Priest  rapids.  His  account  is  so  full 
of  interest  that  we  give  it  almost  in  its  entirety. 

While  still  several  miles  away,  his  party  discovered  the  village, 
the  houses  extending  along  the  bank  of  the  river,  with  several  flags 
attached  to  long  poles  fluttering  in  the  wind.  The  trail  from  the  moun- 
tains was  winding  and  difficult,  but  at  last — 

We  reached  the  plain  and  were  met  by  a  procession,  headed  by  Smohalla  in 
person,  all  attired  in  gorgeous  array  and  mounted  on  their  best  chargers.  We 
wended  our  way  through  sagebrush  and  sand  dunes  to  the  village  street,  not  a  sonl 
being  visible,  but  from  the  mat-roofed  salmon  houses  there  came  forth  the  most 
indescribable  chorus  of  bell  ringing,  drnm  beating,  and  screeching.  I  noticed  that 
the  street  was  neatly  swept  and  well  sprinkled — an  unusiial  thing  in  any  Indian 
village.  This,  Smohalla  said,  was  in  my  honor  and  to  show  that  his  people  had 
cleanly  tastes.  Our  procession  passed  on  beyond  the  village  to  a  new  canvas  tent, 
which  had  a  brush  shade  to  keep  off  the  sun  and  was  lined  and  carpeted  with  new 
and  very  pretty  m.atting.  Smohalla  said  this  had  Iteen  prepared  especially  for  me, 
and  was  to  be  ray  house  as  long  as  I  should  stay  with  him.  To  cap  the  climax,  he 
had  constructed  a  bench  for  me,  having  sent  more  than  90  miles  for  the  nails.  Fresh 
salmon,  caught  iu  a  peculiar  trap  among  the  rocks  and  broiled  on  a  plank,  were 
regularly  furnished  my  party,  and  with  hard  tack  and  coffee  of  our  o\f n  supplying 
we  got  enough  to  eat  and  drink.  Our  own  blankets  furnished  sleepingconvenienoes. 
The  river  was  within  two  y.irds  of  our  tent  door  and  was  an  ample  lavatory. 

When  I  awoko  the  next  morning,  the  sound  of  drums  was  again  heard,  and  for 
days  it  continued.  I  do  not  remember  that  there  was  any  intermission  except  for  a 
few  minutes  at  a  time.  Seven  bass  drums  were  used  for  the  purpose.  I  was  invited 
to  be  present,  and  took  great  interest  in  the  ceremonies,  which  I  shall  endeavor  to 
describe. 

There  was  a  small  open  space  to  the  north  of  the  larger  house,  which  was  Smo- 
h.alla's  residence  aud  the  village  assembly  room  as  well.  This  space  was  inclosed 
by  a  whitewashed  fence  made  of  boards  which  had  drifted  down  the  river.  In  the 
middle  was  a  flagstaff  with  a  rectangular  flag,  suggesting  a  target.  In  the  center 
of  the  flag  was  .1  round  red  patch.  The  field  was  yellow,  representing  grass,  which  is 
there  of  a  yellow  hue  in  suunuer.  A  green  border  indicated  the  boundiiry  of  the 
world,  the  hills  being  moist  and  green  near  their  tops.  At  the  top  of  the  flag  was 
a  small  extension  of  blue  color,  with  a  white  star  in  the  center.  Sraoh.alla  explained: 
"This  is  my  flag,  and  it  represents  the  world.  God  told  me  to  look  after  my  peo- 
ple— all  are  my  people.     There  are  four  ways  in  the  world — north  and  south  and 


726 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


east  and  west.  I  have  beeu  all  tliose  ways.  Tliis  is  the  center.  I  live  here.  The 
reil  spot  is  iny  Ivoart — everybody  can  see  it.  The  yellow  grass  grows  everywhere 
around  this  place.  The  green  mountains  are  far  away  all  around  the  world.  There 
is  only  water  beyond,  salt  water.  The  blue  [referring  to  the  blue  cloth  strip]  is  the 
sky,  and  the  star  is  the  north  star.  That  star  never  changes;  it  is  always  in  the  same 
place.     I  keep  my  heart  on  that  star.     I  never  change." 

There  are  fre()uent  services,  a  sort  of  processional  around  the  outside  of  the  fence, 
the  prophet  and  a  small  boy  with  a  bell  entering  the  inclosure,  where,  after  hoisting 
the  flag,  he  delivers  a  sort  of  sermon.  Captains  or  class  leaders  give  instructions 
to  the  people,  who  are  arranged  according  to  stature,  the  men  and  women  in  differ- 
ent classes  marching  in  single  file  to  the  sound  of  drums.  There  seems  to  be  a 
regular  system  of  signals,  at  command  of  the  prophet,  by  the  boy  with  the  bell, 
upon  which  the  people  chant  loud  or  low,  qnick  or  slow,  or  remain  silent.  These 
outdoor  services  occurred  several  times  each  day. 

Sraohalla  invited  me  to  particii)ate  in  what  he  considered  a  grand  ceremonial  serv- 
ice within  the  larger  ho>i8e.  This  house  was  built  with  a  framework  of  stout  logs 
placed  upright  in  the  ground  and  roofed  over  with  brush,  or  with  canvas  in  rainy 

weather.  The  sides  consisted  of 
bark  and  rush  matting.  It  was 
about  75  feet  long  by  25  feet  wide. 
Singing  and  drumming  had  been 
going  on  for  some  time  when  I  ar- 
rived. Tlie  air  resounded  with  the 
^'oice8  of  hundreds  of  Indians,  male 
and  female,  and  the  banging  of 
drums.  Within,  the  room  was  dimly 
lighted.  Smoke  curled  from  a  fire 
on  the  floor  at  the  farther  end  and 
pervaded  the  atmosphere.  The  ceil- 
ing was  hung  with  hundreds  of  sal- 
mon, split  and  drying  in  the  smoke. 
The  scene  was  a  strange  one.  On 
either  side  of  the  room  was  a  row  of 
twelve  women  standing  erect  with 
arms  crossed  and  hands  extended, 
with  finger  tips  at  the  shoulders. 
They  kept  time  to  the  drjims  and 
their  voices  by  balancing  on  the 
balls  of  their  feet  and  tapping  with 
their  heels  on  the  floor,  while  they 
chanted  with  varying  pitch  and 
time.  The  excitement  and  persistent  repetition  wore  them  out,  and  I  heard  that 
others  than  Smohalla  had  seen  visions  in  their  trauces,  but  I  saw  none  who  would 
admit  it  or  explain  anything  of  it.  I  fancied  they  feared  their  own  action,  and  that 
real  death  might  come  to  them  in  this  simulated  death. 

Those  on  the  right  hand  were  dressed  in  garments  of  a  red  color  with  an  attempt 
at  uniformity.  Those  on  the  left  wore  costumes  of  white  buckskin,  said  to  be  very 
ancient  ceremonial  costumes,  with  red  and  blue  trimmings.  All  wore  large  round 
silver  plates  or  such  other  glittering  ornaments  as  they  possessed.  A  canvas  covered 
the  floor  and  on  it  knelt  the  men  and  boys  in  lines  of  seven.  Each  seven,  as  a  rnle, 
had  shirts  of  the  same  color.  The  tallest  were  in  front,  the  size  diminishing  regu- 
larly to  the  rear.  Cliildren  and  ancient  hags  filled  in  any  spare  space.  In  front  on 
a  mattress  knelt  Smohalla,  his  left  hand  covering  his  heart.  On  his  riglit  was  the 
boy  bell  ringer  in  similar  posture.  Smohalla  wore  a  white  garment  which  he  was 
pleased  to  call  a  priest's  gown,  but  it  was  simply  a  white  cloth  shirt  witli  a  colored 
stripe  down  the  back. 


Fig.  64— Smohalla's  flag  (heraldic). 


'V     0'  Tin 


[iririVBRsiTr] 


MooNEY]  8M0HALLA   RITUAL  727 

I  and  my  two  assistants  wore  seated  (in  a  mattress  iiboiit  10  feet  in  front  of  the 
jiropliot,  wliicli  fcirtiinately  jilaeed  lis  uoar  the  door  and  incidentally  near  fresh  air. 
There  were  two  other  witnesses,  Indians  from  distant  villajices,  who  sat  at  one  side 
with  Sniohalla's  sou  looking  on. 

Siiiohalla's  son  was  said  to  bo  in  training  as  liis  successor.  He  was  a  young  man, 
apparently  about  23  years  old,  tall,  slender,  and  active  in  movement,  and  commonly 
kept  himself  apart  from  the  body  of  the  people.  He  was  much  darker  than  his 
father.  His  dress  was  brilliant  in  style  and  color.  He  ordinarily  wore  a  short  gown 
or  surplice,  sometimes  yellow  and  at  other  times  sky  bine,  with  ornate  decorations 
of  stars  or  moons  appli<iin^,  out  IVoiii  bright-colored  cloths.  The  sleeves  were  extrav- 
affaully  trimmed  with  beads  and  silver  ornaments.  He  knelt  at  the  right  of  the 
group  as  tlie  place  of  honor.  On  his  left  was  Coteeakun,  the  head  man  of  the  Indian 
village  at  I'liion  gap,  on  the  Yakima  reservation.  The  third  man  was  Coteeakun's 
brother,  a  most  intelligent  and  progressive  Indian.     (MacMurray  AfS.) 

From  Charles  Ike,  an  intelligent  half-blood  interpreter  on  Yakima 
reservation,  who  is  also  the  regular  interpreter  of  the  Smohalla  ritual 
services  at  the  Yakima  village  of  Pa'kiut,  we  obtain  additional  interest- 
ing details  concerning  the  ceremony  as  there  performed,  with  the  under- 
lying religions  teachings. 

As  at  present  taught,  the  religion  finds  adherents  among  probably  all 
the  tribes  along  the  Columbia  from  near  the  British  border  down  to  the 
Wush<ifim  tribe  at  The  Dalles,  with  the  exception,  i)erhap8,  of  the  Kli- 
katat,  who  are  nearly  all  Catholics.  The  two  chief  centers  are  at  P'nii 
or  Priest  rapids,  where  Smohalla  in  person  regularly  preaches  to  about 
120  hearers,  aiul  at  Pa'kiut,  at  Union  gap  on  Yakima  reservation, 
where,  until  his  death  a  short  time  ago,  TianJi'ni  as  regularly  conducted 
the  services  for  about  300  of  his  tribe.  At  each  place  is  a  church  or 
meeting-house  built  as  already  described. 

The  former  high  priest  of  the  doctrine  among  the  Yakima,  and  the 
right-hand  man  of  Smohalla  himself,  was  Kotai'aqan,  already  mentioned, 
the  son  of  the  great  war  chief  Kamai'iikan.  It  is  even  asserted  that  he 
was  the  originator  of  the  system.  However  this  may  be,  it  is  certain 
that  he  had  much  to  do  with  formulating  both  the  dogmas  and  the 
ritual.  In  temper  he  was  more  gentle  than  Smohalla,  and  more  dis- 
posed to  meet  civilization  half-way.  On  his  death,  about  1890,  he  was 
succeeded  by  his  stepson,  Tianii'ni,  or  "Many  Wounds,"  who  filled  the 
oflBce  until  about  October,  1892,  when  he  was  murdered  near  his  home 
by  two  drunken  Indians.  He  was  succeeded  in  the  chieftainship  by  a 
younger  son  of  Kotai'aqan  named  Sha'awe  (or  Shaw-wawa  Kootiacan), 
and  in  his  priestly  functions  by  a  man  known  to  the  whites  as  Billy 
John. 

The  regular  services  take  place  on  Sunday,  in  the  morning,  afternoon, 
and  evening.  Sunday  has  been  held  sacred  among  the  Nez  Perces  and 
neighboring  tribes  for  more  than  sixty  years,  as  the  result  of  the  teach- 
ings of  the  Hudson  Bay  officers.  The  prairie  tribes  also,  having  learned 
that  Sunday  is  the  great  "medicine  day"  of  the  whites,  now  .select  it 
by  preference  for  their  own  religious  ceremonies  of  the  Ghost  dance  and 
the  mescal.    Tliere  are  also  services  during  the  week,  besides  special 


728 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


periodic  observances,  such  as  the  "lament"  for  the  dead,  particularly 
the  dead  chiefs,  in  early  spring;  the  salmon  dance,  when  the  salmon 
begin  to  run  in  April,  and  the  berry  dance,  when  the  wild  berries 
ripen  in  autumn.    The  description  of  the  ceremonial  of  the  salmon 


FlQ.  65 — Charles  Ike,  Smolmlhi  interpreter. 


dance  will  answer  for  the  others,  as  it  differs  chiefly  only  by  the  addi- 
tion of  the  feast. 

As  already  stated,  the  house  has  the  door  at  the  eastern  end,  as  is 
the  common  rule  in  all  Indian  structures.     On  the  roof,  at  the  eastern 


MOONEYJ  SMOHALLA    FORM    OK    WORSHIP  729 

end  of  the  building  at  Pa'kiut,  are  the  flags,  the  center  one  blue,  repre- 
senting the  sky;  another  one  white,  representing  the  earthly  light,  and 
the  third  yellow,  representing  the  heavenly  light  of  the  spirit  world. 
Blue,  white,  and  yellow  are  the  sacred  colors  of  this  system,  as  also  of 
that  of  the  Shakers,  to  be  described  later.  On  entering,  the  worshipers 
range  themselves  in  two  lines  along  the  sides  of  the  building,  the  meu 
and  boys  standing  along  the  northern  wall,  the  women  and  girls  along 
the  southern  wall,  and  all  facing  toward  the  center.  The  first  man 
entering  takes  his  place  on  the  north  nearest  the  door;  the  next  one 
stands  just  beyond  him,  and  so  on ;  while  the  women  and  girls,  when 
their  turn  comes,  make  the  whole  circuit  along  the  northern  side,  and 
then,  turning  at  the  farther  end,  take  their  places  in  reverse  order 
along  the  southern  wall.  In  the  open  space  between  the  rows  is  a  floor- 
walker, whose  business  it  is  to  see  that  everyone  is  in  the  right  place. 
All  are  dressed  as  nearly  as  possible  in  the  finest  style  of  the  old 
Indian  costume,  buckskin  and  shell  ornaments,  their  faces  painted  yel- 
low, white,  or  red  with  Indian  paints,  and  carrying  eagle  feathers  in 
their  right  hands  (plates  xc,  xci;  figure  66). 


ooooooooooooooooooooo 

A-/f  A'  AND  BOy^ 


O  -/.lowi-cAorn          \                                        %n.oof>  wACfren              C\     moooRifitPeft.. 
WTeitpf>£Tci>.  ' — ♦     ^ — > 


yVOMCA/  AND  e/ffis 

oooooooooooooopoooooo 


J 


FiQ.  66 — Diagram  showing  arrangement  of  worBhipera  at  Smofaalla  serrice. 

At  the  farther  end,  facing  the  door,  sits  the  high  priest,  while  just 
behind  him  stands  his  "interpreter,"  and  on  his  left  are  seated  op.  the 
ground  the  three  drummers  wirh  their  large  drums  in  frOnt  of  them. 
The  high  priest  carries  a  large  bell  in  his  left  hand  and  a  smaller  one 
in  his  right. 

Dishes  of  fresh-cooked  salmon  and  jars  of  water,  together  with  a 
plentiful  supply  of  other  food,  are  ranged  in  front  of  the  devotees. 
After  a  preliminary  ceremony  in  the  nature  of  a  litany,  in  which  the 
principal  articles  of  their  theology  are  recited  in  the  form  of  question 
and  answer  by  the  whole  body  of  worshipers,  the  high  priest  gives 
the  command,  "Take  water,"  when  everyone  raises  a  cup  of  water  to 
his  lips.  Next  comes  the  command,  "Now  drink,"  and  each  one  takes 
a  sip.  At  the  words,  "Now  the  salmon,"  each  takes  up  a  portion  of 
fish,  which  he  jmts  into  his  mouth  at  the  next  command,  "Now  eat." 
Last  comes  the  command,  "Now  help  yourselves,"  which  is  the  signal 
for  a  general  attack  on  the  provisions. 


730  THE    GHOST-DANCE    RELIGION  [eth.  anx.  14 

When  everyone  has  satisfied  Lis  liuuger,  the  remains  of  the  feast  are 
cleared  away  and  the  "dance"  begins.  At  a  signal  given  by  a  single 
stroke  of  the  bell  in  the  left  hand  of  the  high  priest  all  stand  up  in 
line  on  either  side  of  the  building.  At  another  stroke  of  the  bell  all 
put  their  right  hands  ou  their  breasts.  Another  tap  of  the  bell  and 
the  right  hand  is  brought  out  in  front  of  the  body.  Another,  and  they 
begin  to  move  their  right  hands  backward  and  forward  like  fans  in 
front  of  the  breast,  and  thus  continue  throughout  the  dance,  keeping 
time  also  to  the  singing  by  balancing  alternately  iipon  their  toes  and 
heels,  as  already  described,  without  moving  from  their  jjlaces.  Eitual 
songs  are  sung  throughout  the  remainder  of  the  service,  in  time  with 
the  movements  of  the  dancers  and  the  sounds  of  the  drums,  and  regu- 
lated by  tlie  strokes  of  the  bell. 

Between  songs  anyone  who  wishes  to  speak  steps  out  into  the  open 
space.  With  a  single  tap  of  the  bell  the  high  priest  then  summons 
his  "interpreter,"  standing  behind  him,  who  comes  forward  and  stands 
beside  the  speaker,  a  few  feet  in  front  and  at  the  right  of  the  high 
priest.  The  speaker  then  in  a  low  tone  tells  his  story — usually  a 
trance  vision  of  the  spirit  world — to  the  interpreter,  who  repeats  it  in 
a  loud  voice  to  the  compaiiy.  At  the  end  of  the  recital  the  high  priest 
gives  the  signal  with  the  bell,  when  all  raise  their  right  hands  with  a 
loud  "Ai!"  (Yes!).  The  high  priest  himself  sometimes  discourses  also 
to  the  people  through  the  interpreter;  at  other  times  directly. 

Each  song  is  repeated  until  the  high  priest  gives  the  signal  with  the 
bell  to  stop.  Most  of  the  songs  consist — in  the  native  language — of 
seven  lines.  At  the  end  of  the  first  line  the  high  priest  taps  once  with 
the  bell;  at  the  end  of  the  second  line  he  taps  twice,  and  so  on  to  the 
end  of  the  song,  when  he  rings  the  bell  hard  and  continuously,  and  all 
raise  their  hands  with  a  loud  "Ai !"  Then  the  song  leader,  who  stands 
with  a  feather  fan  between  the  high  jjriest  and  the  drummers,  starts 
the  next  song. 

The  first  song  is  given  by  all  standing  motionless,  with  the  right  hand 
on  the  breast  and  with  eyes  cast  downward.     It  may  be  rendered: 

Verily,  verily,  Our  Hrother  made  the  body. 

He  gave  it  a  spirit  and  the  body  moved. 

Then  he  counted  out  the  words  for  us  to  speak. 

Another  begins: 

Verily,  Our  Brother  ))ut  salmon  in  the  water  to  be  our  food. 

Another  begins : 

O,  brothers !  O,  sisters ! 

When  first  the  light  struck  this  world,  it  lighted  the  world  forever. 

Our  Brother  {Ndmi  Pidp)  is  the  term  used  in  referring  to  the  creating 
spirit,  instead  of  "  our  father,"  as  we  might  exjject  them  to  say. 

On  leaving,  at  the  close  of  the  ceremony,  the  man  nearest  the  high 
priest  passes  around  in  front  of  him  and  down  along  in  front  of  the 


MOONKY]  CLOSE   OF    SMOHALLA   SERVICE  731 

line  of  women,  and  as  he  reaches  the  door  he  turns  around  and  bows 
to  the  high  priest.  Each  man  in  turn  thus  files  around  and  passes  out, 
after  wliich  the  women  —  first  the  one  nearest  the  high  priest  and  tlien 
the  others  in  regular  order — pass  out  in  the  same  manner.  While  the 
worshipers  are  thus  going  out,  the  high  priest,  standing  up,  rings  con- 
tinuously tlie  small  bell  in  his  right  hand,  while  with  the  larger  bell  in 
his  left  he  gives  a  single  stroke  as  each  one  passes  through  the  door. 

Tribes  of  the  Columbia  region 

The  following  synopsis  will  give  a  good  general  idea  of  the  location 
and  numbers  of  the  tribes  of  the  Columbia  region  from  tlie  British  line 
down  to  the  Cascades,  including  all  those  under  the  influence  of  the 
Smohalla  religion.  Except  when  derived  from  such  well-known  author- 
ities as  Lewis  and  Clark,  Stevens,  Gibbs,  etc,  the  information  given  is 
the  result  of  personal  investigation  and  work  with  Yakima  and  Piilus 
Indians.  The  general  boundaries  of  the  tribes  west  of  the  Cascade 
range,  including  the  adherents  of  the  Shaker  religion,  are  also  indicated 
on  the  accompanying  map  (plate  Lxxxviil),  but  our  information  in 
regard  to  this  region  is  too  meager  to  be  definite. 

KUTENAi  (Kitunahan  stock). —  Synonyms:  Arcs  Plats,  Cotonn6,  Cot- 
tonoi,  Coutanie,  Flatbow,  Kitunaha,  Kootenai,  Koutaine,  Kutneha, 
Skalzi,  Tushepaw  (Lewis  and  Clark,  1805),  White-tailed  Deer  People 
(Clark,  Indian  Sign  Language).  The  Kutenai,  properly  Kituna'qa,  form 
a  distinct  linguistic  stock,  and  live  chiefly  on  the  Canadian  side,  around 
Kutenai  river  and  lake,  but  extend  across  the  line  into  northern  Idaho 
and  northwestern  Montana.  Their  extension  southward  dates  from 
their  treaty  of  peace  with  the  Flatheads  about  ninety  years  ago.  In 
company  with  the  Flatheads  they  were  accustomed  formerly  to  come 
down  from  the  mountains  in  the  fall  to  hunt  the  buflfixlo  on  the  headwaters 
of  the  Missouri.  They  are  mentioned  by  Lewis  and  Clark  in  1805 
under  the  name  of  Tushepaw,  with  bands  distinguished  as  Ootlashoot, 
Micksucksealton  ( ?),  and  Hohilpo  living  in  the  mountains  and  on  Clark's 
fork  within  United  States  territory.  According  to  Gatschet,  Tu'shipa 
is  a  collective  term  applied  by  the  Shoshoni  to  the  tribes  living  north 
of  them,  including  the  Nez  Perces  and  others,  as  well  as  the  Kutenai. 
A  part  of  the  Kutenai  joined  with  the  Flatheads  and  Upper  Pend 
d'Oreilles  in  a  treaty  with  the  government  in  1855  and  are  now  on  Flat- 
head (Jocko)  reservation  in  Montana.  They  are  probably  all  Catholics. 
Others,  living  in  northern  Idaho,  have  never  entered  into  treaty  rela- 
tions, and  may  bo  followers  of  Smohalla.  The  best  estimates  for  the 
last  fifty  years  give  those  within  the  United  States  a  population  of 
from  400  to  450. 

Pend  d'Oreille  (Salishan  stock). — Synonyms:  Calispel,  Coospellar 
(Lewis  and  Clark),  Kahlispelm,  Kalispeliues,  Kalispelusses,  Kellespem, 
Kullas-Palus,  Ku'shpf-lu  (a  Yakima  or  Piilus  form),  Papshpfin-'lema  or 
"people  of  the  great  fir  trees''  (Yakima  name),  Pend  d'Oreilles  or 


732  THE    GHOST-DANCE    RELIGION  tETH.ANN.14 

"ear-rings"  (French  name),  Ponderas.  The  Pend  d'Oreilles  held  the 
country  along  the  river  and  lake  of  the  same  name,  in  Idaho  and  Wash- 
ington, immediately  southwest  of  the  Kutenai.  They  are  commonly 
distinguished  as  Upper,  on  the  lake,  and  Lower,  on  both  banks  of  the 
river.  They  are  the  Coospellar  mentioni^d  by  Lewis  and  Clark  in  1805. 
They  formerly  crossed  the  mountains  annually  to  hunt  buffalo  on  the 
Missouri.  Since  1844  they  and  most  of  the  other  Salishan  tribes  of 
this  region  have  been  under  the  influence  of  Catholic  missionaries. 
The  Upper  Pend  d'Oreilles  joined  with  the  Flatheads  and  Kutenai  in 
a  treaty  with  the  government  in  1855,  and  are  now  on  Flathead  reser- 
vation in  Montana.  Some  of  the  Lower  band  joined  them  there  in  1887. 
Others  are  on  the  Creur  d'Alene  reservation  in  Idaho,  a  few  are  with 
Moses  on  the  Columbia  in  Washington,  and  the  rest  are  still  in  their 
original  country,  never  having  entered  into  treaty  stipulations.  The 
whole  tribe  numbers  about  1,000  souls. 

CoLViLLE  (Salishan  stock). — Synonyms:  Chaudiere  (French  name), 
Chualpay,  Kettle  Falls,  Quiarlpi  or  "basket  people"  (Hale),  Schrooyelpi, 
Schwogelpi,  Schwoyelpi,  Swielpee,  Wheelpoo  (Lewis  and  Clark).  They 
originally  occupied  the  country  on  Colville  and  Kettle  rivers  and  on 
both  sides  of  the  Columbia  from  Kettle  falls  down  to  Spokane  river, 
in  Washington,  and  extending  north  into  British  territory  to  about  the 
lower  Arrow  lake.  They  are  mentioned  by  Lewis  and  Clark  under  the 
name  of  Wheelpoo.  Kettle  falls  on  the  Columbia,  within  their  terri- 
tory, was  the  great  salmon  fishing  resort  for  all  the  tribes  of  this  region, 
and  here,  in  1846,  was  established  the  Catholic  mission  of  Saint  Paul. 
As  a  result  of  this  missionary  work,  all  of  these  Salishan  tribes,  except- 
ing the  Sanpoil,  Nespelim,  Mitaui,  and  a  part  of  the  Spokan  are  now 
Catholics.  In  1854,  according  to  Stevens,  the  original  Shwoyelpi  were 
nearly  extinct  and  their  places  had  been  filled  by  Indians  from  neigh- 
boring tribes.  Without  ever  having  entered  into  any  treaty  with  the 
government,  they  were  assigned  in  1872  to  Colville  reservation,  Wash- 
ington, which  had  been  set  apart  for  the  tribes  of  that  section.  They 
were  reported  to  number  616  in  1870,  and  only  301  in  1892. 

Lake  or  Senijextee  (Salishan  stock). — These  owned  the  country 
on  both  sides  of  the  Columbia,  in  Washington,  from  about  Kettle  falls 
northward  into  British  Columbia  to  the  vicinity  of  Arrow  lake.  They 
are  now  on  Colville  reservation  in  Washington  and  number  about  350, 
with  perhaps  a  few  others  across  the  boundary.  They  may  be  identical 
with  the  Lahannas  of  Lewis  and  Clark. 

Spokan  (Salishan  stock). — Synonyms:  Lartielo  (Lewis  and  Clark), 
Sarlilso  (Gibbs),  Sinhumanish,  Sinkoman  (Kutenai  name),  Spokihnish, 
Spokomish,  Zingomenes.  They  are  commonly  distinguished  as  Upper 
Spokan  or  Sineeguomenah,  Middle  or  Sintootoo,  and  Lower  or  Chekis- 
schee  (  Winans,  Gomr.,  1870).  Spokan  is  the  name  given  them  by  the 
CoBur  d'Alenes;  Sinkoman  is  their  Kutenai  name,  while  the  Lartielo  or 
Sarlilso  of  Lewis  and  Clark  is  simply  a  bad  misprint  for  Sintootoo,  the 


MooNEY]  trihp:s  of  thk  Columbia  733 

iiaine  of  the  middle  band.  Tlicy  iiie  closely  conneeted,  linguistically 
and  politically,  with  the  Sanpoil  and  Nespeliui.  The  lower  Spokan 
are  now  Protestants,  the  rest  are  Catholics.  They  formerly  owned  the 
whole  basin  of  Spokane  river  in  Washington  and  extending  ihto  Idaho. 
They  are  now  on  Spoksine  reservation  in  Washington  and  the  Cceur 
d'Aleue  reservation  in  Idaho,  and  number  in  all  about  900  or  1,000. 

C(KiB  D'ALfiNE  (Salishan  stock). — ^ynonymn:  Pointed  Hearts, 
Q'nia'shiKil  or  "kamaa  people"  (so  called  by  the  Yakima),  Skeechaway, 
Skeetsomish  (Lewis  and  Clark),  Skitsilmfiq  (Piilus  name),  Skitswish, 
Stietshoi.  They  occupied  the  lake  and  river  bearing  their  name  in 
Idaho  and  the  adjacent  headwaters  of  the  Spokane.  A  part  of  this 
territory  they  held  jointly  with  the  Spokan,  whose  language  they  speak. 
In  1892  they  numbered  427,  on  Cceur  d'Alene  reservation  in  Idaho. 

Sanpoil  (Salishan  stock). — Synonyms:  Haiai'nima  (Yakima  name), 
Hihighenimmo  (Lewis  and  Clark),  Ipoilq  (another  Yakima  name), 
N'pochle  (Stevens),  Sans  Puelles,  Sinapoils,  Sinipouals,  Sinpaivelish, 
Sinpohellechach,  SinpoilscliTie,  Siur  Poils.  The  name  by  which  this 
tribe  is  commonly  known  is  sometimes  written  as  a  French  form  Sans 
Poils,  meaning  "without  bristles,"  or  "hairless,"  but  it  is  more  prob- 
ably an  Indian  word.  They  occupy  the  country  on  Sanpoil  river  in 
Washington,  now*included  within  Colville  reservation,  and  are  closely 
allied  with  the  Nespelini.  These  two  tribes  are  the  most  aboriginal  in 
eastern  Washington,  and  adhere  strictly  to  their  primitive  customs  and 
religion.  The  two  tribes  are  thus  described  by  Winans,  the  govern- 
ment farmer,  in  1870: 

Tfiey  have  never  received  any  presents  from  the  government,  although  they  have 
heen  frequently  asked  to  do  so.  They  seem  suspicious  of  the  whites,  are  the  least 
civilized  and  most  independent  of  any  of  the  tribes  of  the  territory.  They  are  rich 
in  horses  and  cattle,  possessing  all  the  comforts  they  know  how  to  enjoy,  and  it 
appears  their  only  fear  is  that  they  will  be  interfered  with  by  the  government. 
They  are  perfectly  contented  with  their  condition,  and  would  not  accept  anything 
from  the  government  if  offered,  except  a  religious  instriictor  and  doctor. 

Some  years  later  they  were  brought  under  the  reservation  system 
and  a  change  came  o'er  the  spirit  of  their  dream.  In  1892  we  are  told 
officially  that  "the  Sanpuell  Indians  are  the  worst  people  that  I  have 
anything  to  do  with.  .  .  .  They  are  surly,  ignorant,  and  filthy," 
notwithstanding  which  they  still  "have  the  same  religious  prejudice 
as  the  Nespelims  about  receiving  aid  from  the  government."  Of  the 
Nespelimthe  same  intelligent  witness  tells  us  that  "they  are  a  peculiar 
class  of  Indiana,  having  a  religion  of  their  own."  The  religion  of  the 
two  tribes  is  aboriginal,  and  is  similar  to  the  Smohalla  doctrine  in  prin- 
ciple, although  not  in  ceremonial.  In  1892  the  Sanpoil  were  estimated 
at  300. 

Nespelim  (Salishan  stock). — Synonyms:  Inspellum,Sinspeelish.  On 
tlie  north  bank  of  the  Columbia,  in  Washington,  along  Nespelim  river 
and  down  to  the  junction  of  the  Okinagan,  and  on  the  opposite  side  of 


734  THE    GHOST-DANCE    RELIGION  [eth.  ann.  14 

the  Columbia  down  to  about  Grande  Coul(5e.  Thej^  speak  the  same 
language  as  the  Sanpoils,  and  in  aboriginal  Labit,  religion,  and  organi- 
zation are  closely  identified  with  them.  They  are  within  the  limits  of 
Colville  reservation  and  were  reported  to  number  only  G2  in  1892. 

-Okanagan  {Salishau  stock). — Synonyms:  Oakinacken,  Okinakane, 
Okiwahkiiie.  They  occupy  the  whole  basin  of  Okanagan  river  in  Wash- 
ington, extending  north  into  British  Columbia,  and  including  Similka- 
meen  river.  The  Okanagan  were  an  important  tribe  or  confederacy 
divided. into  a  number  of  bands,  some  of  which  have  also  at  times  been 
considered  as  belonging  to  the  Spokau,  while  others  are  commonly  recog- 
nized as  distinct  tribes.  Eoss  gives  them  "  twelve  tribes,"  as  follows : 
Skamoynumach,  Kewaughtchenunaugh,  Pisscow  (Piskwaus),  Income- 
cane'took,Tsillane  (Chelan),  Intie'took  (Entiatook),  Battlelemuleemauch 
or  Meatwho  (Mitaui),  Inspellum  (Nespelim),  Siniwhellechach  (Sanpoil), 
Sinwhoyelppetook  (Colville),  Samilkanuigh  (Similkameen),  and  Oaki- 
nacken (Okanagan).  They  are  now  included  within  the  Colville  agency, 
and  are  Catholics.  They  were  estimated  at  340  in  1870  and  reported 
as  numbering  405  in  1892. 

Mitaui  (Salishau  stock). — Synonyms:  Battlelemuleemauch,  Meatwho, 
Meshons,  Meteowwee  (Lewis  and  Clark),  Methows,  Mithouies.  They 
formerly  lived  on  the  west  side  of  the  Columbia,  including  the  basins 
of  the  Methow,  Lake  Chelan,  and  Entiatook  river.  Lewis  and  Clark 
met  some  of  them  in  1805  below  the  mouth  of  the  Wallawalla.  They 
are  closely  connected  with  the  Piskwaus  and  Isle  de  Pierres.  They  now 
reside  in  Nesi)elim  valley  on  Colville  reservation,  confederated  with  the 
Isle  de  Pierres  under  Chief  Moses.  The  two  tribes  were  reported  at 
390  in  1892.  A  few  others  live  in  the  neighborhood  of  Kittitas  near 
the  Yakima  tribe.     See  Pishwaus. 

Isle  de  Piekre  (Salishan  stock). — Synonyms:  Columbias,  Linkinse, 
Sinkiuse.  They  originally  occupied  the  country  in  "Washington  from 
the  Columbia  eastward  to  the  Grande  Coulee,  extending  from  about  the 
mouth  of  the  Grande  Coul(5e  down  nearly  to  Crab  creek.  Isle  de 
Pierre  is  the  French  name  of  Eock  island  in  the  Columbia  at  the  mouth 
of  the  Wenatchee.  For  a  long  time,  under  their  noted  chief  Moses, 
they  refused  to  recognize  the  authority  of  the  government  or  to  go  on 
a  reservation.  Now,  however,  they  are  settled  in  Nespelim  valley,  on 
Colville  reservation.  They  were  reported  to  number  390  in  1892  and  are 
described  as  "true,  genuine  Indians  in  every  sense  of  the  word." 
Their  chief, Moses,  the  enemy  and  rival  of  Sinohalla,  was  thus  described 
in  1870:  "Moses,  the  head  chief,  has  been  a  great  warrior.  He  was 
foremost  in  the  fights  of  1858  with  Colonels  Steptoe  and  Wright,  and 
was  severely  wounded  a  number  of  times,  but  not  dying,  the  Indians 
believe  he  has  a  charmed  life.  He  is  medium  sized,  about  45  years  old, 
noble  looking,  straight  as  an  arrow,  and  never  breaks  his  word.  He 
has  more  influence  than  any  other  chief  east  of  the  Cascade  mountains 
in  the  territory.     He  comes  nearer  being  such  a  chief  as  we  read  of 


MooxEYl  TRIBES    OF   THE    COLUMBIA  735 

than  any  I  have  ever  met.  Ho  is  kindly  disposed  toward  the  whites 
and  invites  them  to  come  and  settle  in  his  conntry."  (  Wiiians.)  Lin- 
guistically they  are  probably  nearest  related  to  the  Piskwans. 

Wa'napOm  (Shahaptian  stock). — Synonyms:  Columbia  River  Indians, 
Sokulks.  This  is  tiie  tribe  of  which  Sniohalla  is  the  chief  and  high 
priest.  They  are  a  small  band,  numbering  probably  less  than  200  souls, 
and  closely  connected  linguistically  and  politically  with  the  Yakima, 
Piihis,  and  Nez  Perci'-s.  Wanapfim  is  the  name  by  which  they  are 
known  to  these  cognate  tribes,  and  signifies  "river  people;"  from  icana 
or  tvala,  "river"  (particularly  Columbia  river),  and  ^j«m  or  pam,  "people 
or  tribal  country."  Together  with  the  other  non-treaty  tribes  of  this 
region  they  are  known  to  the  whites  under  the  indefinite  name  of 
"Columbia  Eiver  Indians."  They  are  identical  with  the  Soknlk  met 
by  Lewis  and  Clark  at  the  mouth  of  Snake  river  and  described  as 
living  farther  up  on  the  Columbia.  The  name  Sokulk  seems  to  be 
entirely  iiAknown  among  the  Yakima  and  Piilus  of  today.  The  Wa'- 
napfim  range  along  both  banks  of  the  Columbia,  in  Washington,  from 
above  Crab  creek  down  to  the  mouth  of  Snake  river.  Their  vUlage, 
where  Smohalla  resides,  is  on  the  west  bank  of  the  Columbia,  at  the 
foot  of  Priest  rapids,  in  the  Yakima  country.  It  is  called  P'nii,  signi- 
fying "a  fish  weir,"  and  is  a  great  rendezvous  for  the  neighboring 
tribes  during  the  salmon  fishing  season.  Having  never  made  a  treaty 
or  gone  on  a  reservation,  they  are  not  officially  recognized  by  the  gov- 
ernment. 

Pa'lus  (Shahaptian  stock). — Synonyms  :  Palonse,  Pelloatpallah  Cho- 
punnish  (Le-wis  and  Clark),  Peloose,  Polonches,  Sewatpalla.  The 
Palus  owned  the  whole  basin  of  Palonse  river  in  Washington  and 
Idaho,  and  extended  also  along  the  north  bank  of  Snake  river  to  its 
junction  with  the  Columbia.  They  were,  and  are,  closely  connected 
with  the  Wauapum  and  the  Ifez  Perces.  PJilus,  the  name  by  which 
the  tribe  is  commonly  known,  is  properly  the  name  of  Standing  Rock, 
at  the  junction  of  Palonse  and  Snake  rivers.  They  can  not  explain 
the  meaning.  They  have  four  villages:  Almotu,  on  the  north  bank  of 
Snake  river  in  Washington,  about  30  miles  above  the  mouth  of  Palonse 
river;  Piilus,  on  .  the  north  bank  of  Snake  river  just  below  the 
junction  of  the  Palonse;  Ta'sawlks,  on  the  north  bank  of  Snake  river 
about  15  miles  above  its  mouth;  and  Kasl'spii  or-  Cosispa  (meaning 
"at  the  point,"  from  Mst's,  a  point,  and  pa,  the  locative),  at  Ainsworth 
in  the  junction  of  the  Snake  and  Columbia.  This  last  village  has  a 
slight  difference  in  dialect  and  is  sometimes  regarded  as  belonging  to 
the  Wanapum.  Although  the  Pii'lus  are  mentioned  as  parties  to  the 
Yakima  treaty  of  1855,  they  have  never  as  a  tribe  recognized  any 
treaty  limitations  or  come  upon  a  reservation.  They  are  aboriginal  in 
their  ideas  and  among  the  most  devoted  adherents  of  the  Smohalla 
doctrine.  They  were  estimated  at  500  in  1854,  but,  not  being  oflQcially 
recognized,  it  is  impossible  to  give  their  present  number. 
14  KTU — PT  2 7 


736  THE    GHOST-DANCE    RELIGION  [eth.  a.nx.  U 

PISKWAUS  or  WiNA'TSHiptM  (Salisliaii  stock). — Synonyms:  Piscaous, 
Piscous,  Pisquose.  The  name  by  which  this  tribe  is  coinmonly  known 
is  properly  the  name  of  a  fishing  place  on  Wenatchee  river,  and  is 
probably  Salishan,  but  may  be  from  the  Yakima  i^is^'o,  signifying  "a 
bend  in  the  river."  Tlie  Yakima  call  the  river  Winiitshi,  signifying  a 
"river  issuing  from  a  canon,"  and  the  tribe  Winiitshipum.  The  Pisk 
waus  proper,  on  Wenatchee  river,  with  their  connected  bands  or  tribes 
living  in  the  same  neighborhood,  west  of  the  Columbia  in  Kittitas 
and  Okanogan  counties,  Washington,  are  a  southern  extension  of  the 
Mitaui  and  speak  the  same  language.  Under  the  name  of  Piskwaus, 
Stevens  includes  "the  Indians  on  the  Columbia  between  the  Priests'  and 
Ross  rapids,  on  the  Pisquose  or  Winatshapam  river;  the  Enteatkeon, 
Chelaun  lake,  and  the  Mithaw  on  Barrier  river.  The  name  of  Pisquouse, 
however,  properly  refers  to  a  single  locality  on  the  river  known  to  the 
Yakamas  as  Winatshapam.  The  Pisquouse  themselves,  as  has  before 
been  remarked,  are  so  much  intermarried  with  the  Yakamas  that  they 
have  almost  lost  their  nationality.  These  bands  were  formerly  all 
united  under  one  principal  chief,  Stalkoosum,  who  is  said  to  have  been 
a  man  of  great  note  among  them.  He  was  killed  a  few  years  since  in 
a  fight  with  the  Blackfeet,  since  which  there  has  been  no  head  of  the 
tribe."  {Stevens,  Cotnr.  Sept.,  18S4.)  The  Piskwaus  and  smaller  con- 
nected tribes  took  part  in  the  Yakima  treaty  of  1855,  but  do  not  live 
on  the  reservation.  Most  of  them  live  on  the  Wenatchee  and  the  north 
branch  of  Yakima  river  in  Kittitas  county.  They  are  all  Catholics. 
There  is  no  official  statement  of  their  number.  Smaller  tribes  or  bands 
connected  with  the  Piskwaus  proper  and  speaking  the  same  language 
are: 

1.  K  'tItas,  K  tatas-'Ifi'ma,  Ketetas  (Stevens),  Pshwa'napum  (Ya- 
kima name),  Shanwappoms  (Lewis  and  Clark).  K'tatiis  signifies  "a 
shoal,"  'le'ma  being  a  tribal  sufiQx,  and  Pshwanil-pum  in  the  Yakima 
language  signifies  "shoal  people,"  the  name  referring  to  a  shoal  in 
Yakima  river  at  Ellensburg. 

2.  Ska'titIl,  or  Skaddal  (of  Lewis  and  Clark).  About  Boston  creek 
and  Kahchass  lake,  at  the  head  of  Y'^akima  river. 

3.  Wsni'NATU,  or  Shallattoos  (of  Lewis  and  Clark).  The  word 
means  "huckleberry"  in  Yakima,  and  is  applied  to  a  site  on  Yakima 
river  just  above  Ellensburg. 

4.  Skwa'nanI,  or  Squannaroos  (of  Lewis  and  Clark).  A  Yakima 
word  meaning  "whirlpool,"  and  applied  to  a  point  on  Yakima  river 
about  opposite  the  entrance  of  Selah  creek,  the  village  being  on  the 
west  bank  of  the  river.  This  band  may  possibly  speak  the  language 
of  the  Atanum,  a  Shahaptian  tribe,  whose  territory  adjoins  them. 

5.  QamIl-'lEma  or  Kahmiltpah.  The  name  is  Yakima,  and  signifies 
"people  of  Qami'lh."  QamI'lh,or  "Watching  for  Fish,"  was  a  chief  who 
formerly  lived  with  his  band  about  Saddle  mountain,  on  the  east  side 
of  the  Columbia,  above  Priest  rapids.    They  are  called  Kahmiltpah  in 


MOONEY]  TRIBES    OF    THE    COLUMBIA  737 

the  Yakima  treaty  of  1855.    They  now  live  with  tlie  other  tribes  last 
uauied  in  Kittitas  county. 

C.  Si'Apkat  or  Seai)cat.  They  reside  now  in  Kittitas  county,  but 
probably  lived  originally  at  a  place  of  the  same  name  on  the  east  bank 
of  the  Columbia,  about  Bishoi)  rock  and  Milk  creek,  below  VVenatchee 
river.  They  are  called  Seapcat  in  the  Yakima  treaty  of  1855.  The 
word  is  of  the  Piskwaus  language. 

Ya'kima  (Shahaptian  stock). —  Synonyms:  Cutsalinim  (Lewis  and 
Clark),  Eyackimah,  Pa''kiut-'l(?'ma,  Slobsliaddat  (by  Paget  sound 
tribes,  Tolmic),  Waptai'lmlm,  Yackamans,  Yookoomans.  The  Yakima 
are  the  most  important  tribe  of  the  Shahaptian  stock,  excluding  the 
Nez  Perct^s.  They  occupied  the  country  of  Natchess  and  middle 
Yakima  rivers,  in  the  present  Yakima  county,  Washington,  and  are  now 
on  a  reservation  within  the  same  county.  Stevens  says  the  name 
signifies  "black  bear"  in  the  Wallawalla  language,  but  Yakima  inform- 
ants state  that  it  is  a  nickname  signifying  "coward"  or  "runaway," 
and  say  that  the  proper  name  of  the  tribe  is  Waptai'lmlm,  people  of 
the  "narrow  river,"  or  Pa'  kiut-'lcma,  "people  of  the  gap,"  both  names 
referring  to  the  narrows  in  Yakima  river  at  Union  gap,  near  Yakima 
bridge.  Their  old  village  was  on  the  west  side  of  the  river,  just  below 
the  gap.  They  are  the  Cutsahnim  of  Lewis  and  Clark.  This  name 
may  possibly  .come  from  the  same  root  as  Ku'tsano't, "  Lying  Alongside," 
the  name  of  an  old  Yakima  chief  who  died  about  1880.  In  1854,  accord- 
ing to  Stevens,  they  were  "divided  into  two  principal  bands,  each  made 
up  of  a  number  of  villages  and  very  closely  connected,  the  one  own- 
ing the  country  on  the  Natcliess  and  lower  Yakima,  the  other  on  the 
Wenass  and  its  main  branch  above  the  forks."  These  latter,  however, 
were  chiefly  of  the  Piskwaus  connection.  They  had  then  several  chiefs, 
of  whom  Kamaiakau  was  the  most  important.  Like  all  the  other 
Columbia  tribes  east  of  the  Cascade  range,  they  formerly  crossed  the 
Rocky  mountains  annually  to  hunt  the  buffalo  on  the  waters  of  the 
Missouri.  In  1855  the  government  made  a  treaty  with  the  Yakima, 
Piskwaus,  Piilus,  and  other  tribes  by  which  they  were  to  cede  a  ter- 
ritory on  both  sides  of  the  Columbia,  extending  generally  from  the 
Cascade  range  eastward  to  Palouse  and  Snake  rivers,  and  southward 
from  above  Chelan  lake  to  the  Columbia,  excepting  a  small  portion 
between  the  Columbia  and  the  lower  Yakima.  At  the  same  time  the 
Yakima  reservation  was  established  and  an  arrangement  was  made  by 
which  all  the  tribes  and  bands  concerned  were  to  be  confederated  under 
the  title  of  the  "Yakama  Nation,"  with  Kamaiakan  as  head  chief. 
Shortly  afterward  the  Yakima  war  broke  out,  and  the  treaty  remained 
unratified  until  1859.  As  already  stated,  the  Psilus  and  several  other 
tribes  have  never  recognized  it  or  come  on  the  reservation,  and  their 
objection  to  such  removal  has  become  a  religious  principle  of  the  Smo- 
halla  doctrine.  In  the  original  treaty  of  1855  fourteen  tribes  are  named 
as  participating,  as  follows:  Yakama  (Yakima),  Palouse  (Pti'lus),  Pis- 


738  THE    GHOST-DANCE    RELIGION  rETH.ANN.l4 

qupiise  (Pi'skwaus),  Wenatshapam  (another  name  for  Piskwaus),  Kli- 
katat  (Klfikatiit),  Kliuquit  (aot  identified),  Kowwassayee  (K'kasawi), 
Liaywas  (not  identified),  Skinpah  (Skinpii),  Wisli-ham  (Wushriinn), 
Shyiks  (not  identified),  Ochechotes  (Uchi'chol),  Kabmiltpah  (Qaniillg- 
ma),  and  Seapcat  (Si'apkat).  Among  these  were  represented  at  least 
six  languages  and  three  linguistic  stocks.  The  majority  of  these  In- 
dians west  of  the  Columbia,  including  the  Yakima  proper  and  others  on 
the  reservation,  are  Catholics,  with  also  a  number  of  adherents  of  the 
Shaker  and  Smohalla  doctrines.  Those  on  the  reservation  numbered 
1,200  in  1892,  with  an  estimated  1,500  outside  the  boundaries.  Beside 
the  principal  band  of  Yakima,  the  Waptailmim  already  mentioned, 
there  are  also  the  Se'tas-'lcma,  or  "people  of  the  rye  prairie,"  on 
Setass  creek,  a  western  tributary  of  the  Yakima  in  the  eastern  part  of 
the  reservation,  and  the  Pisko,  or  people  of  the  "river  bend,"  in  a  vil- 
lage also  on  the  south  side  of  the  Yakima,  between  Topinish  and  Setass 
creeks.  (See  Pishquitpah.)  Their  dialects  are  said  to  dift'er  slightly 
from  that  of  the  Waptailmim. 

A'tan^m-'l£ma  (Shahaptian  stock)  or  "people  (lema)  of  iitanum 
creek." — A  small  tribe  on  Atahnam  creek,  in  Yakima  county,  Washing- 
ton, on  the  northern  boundary  of  the  reservation.  They  are  said  to 
speak  a  language  distinct  from  Yakima  or  Klukatat,  but  cognate. 
They  have  no  official  recognition  now  or  in  the  treaty  of  1855.  The 
name  A'taniim  is  Yakima,  and  refers  to  a  stream  "  ascended"  (by  salmon). 

Kl^'katat  (Shahaptian  stock). —  Synonyms:  Cliekahut,  Clickitat, 
Klikatat,  Qwu'lh-hwai-pum,  Weyehhoo,  Whulwhypum.  The  name  by 
which  this  tribe  is  commonly  known  is  from  the  Wasko  language  and 
signifies  "beyond  (the  mountain)" — that  is,  east  of  the  Cascade  range — 
with  reference  to  the  Chinookan  tribes  on  the  lower  Columbia.  The 
same  name  was  iilso  at  times  extended  to  the  Yakima.  They  call 
themselves  Qwidh-hwai-pum,  "prairie  people;"  from  qwAlh-hwai,  "prai- 
rie," and  pum,  "  people,"  referring  particularly  to  their  occupancy  of 
Camass  prairie.  They  formerly  occupied  the  southern  slopes  of  Mount 
Adams  and  Mount  Helens,  with  the  country  of  Klikatat  and  Lewis 
rivers,  in  the  present  Klickitat  and  Skamania  counties,  Washington. 
East  of  them  were  the  Yakima  and  west  were  the  Salishan  and  Chi- 
nookan tribes.  At  one  time  they  lived  farther  east,  but  were  driven 
west  by  the  Cayuse.  (Stevenc.)  About  sixty  years  ago  they  crossed 
the  Columbia  and  overran  the  Willamet  country,  and  even  penetrated 
as  far  south  as  the  Umpqua,  but  afterward  withdrew  again  to  their 
proper  country.  Although  but  a  small  tribe,  they  were  aggressive  and 
enterprising  and  were  the  trade  medium  between  the  tribes  west  of  the 
mountains  and  those  east.  They  joined  in  th6  Yakima  treaty  of  1855 
and  are  now  chiefly  on  Yakima  reservation,  but  a  few  are  still  on  White 
Salmon  river,  in  Klickitat  county.  Tlieir  number  is  unknown.  The 
Taitinapam  and  Topinish  speak  the  same  language  and  may  be  cou- 
sidered  as  branches  of  this  tribe. 


HooNEY)  TRIBES   OF   THE   COLUMBIA  739 

QA'PNiSH-'i.fiMA  or  ToPiNiSH  (Shahai)tiaii  stock). — A  small  tribe 
on  Topinish  river  in  Yakima  county,  Washington,  within  the  present 
limits  of  the  reservation.  They  speak  the  Klukatat  language.  Tlie 
name  signifies  "people  (  letna)  of  the  trail  coming  from  the  foot  of  the 
hill." 

Taitinapam  (Sluihaptian  stock).  —  Synonym:  Tai-kie-a-pain  (mis- 
print). A  small  tribe  speaking  the  Klfikatiit  language,  formerly  liv- 
ing on  the  western  slopes  of  the  Cascade  mountains,  between  the  heads 
of  Lewis  and  Cowlitz  rivers,  in  Skamania  county,  Washington,  being 
the  westernmost  tribe  of  Shahaptian  stock.  If  any  are  left,  they  are 
probably  incorporated  with  the  Kl&katiit  on  Yakima  reservation. 
They  never  had  oflQcial  recognition. 

Chamna'p(>m  (Shahaptian  stock).  —  Synonyms:  Ohimnahpum,  Chim- 
uapoos,  Cuimnapum.  A  tribe  which  occupied  the  bend  of  the  Columbia 
below  Y'^akima  river,  together  with  the  country  on  the  lower  Y'akima, 
cliiefly  in  the  present  Yakima  county,  Washington.  They  are  the 
Chimnahpum  of  Lewis  and  Clark,  and  speak  a  dialect  of  the  language 
of  the  Pa'lus  and  Wanapfim,  with  which  tribes  the  few  survivors  are 
incorporated.  A  few  are  also  still  living  on  the  west  side  of  the 
Columbia,  opposite  Tasco.  The  name  is  of  their  own  language  and 
means  "people  {pum)  of  Chiimnii',"  their  old  village  about  oi>posite 
Wallula. 

PiSHQUiTPAH  (Shahaptian  stock).  —  This  name  occurs  only  in  the 
narrative  of  Lewis  and  Clark  as  that  of  a  tribe  in  1805,  "residing  at 
the  Muscleshell  rapid  and  on  the  north  side  of  the  Columbia  to  the  com- 
mencement of  the  high  country,  wintering  on  the  borders  of  the  Tap- 
teal."  The  Tapteal  (properly  Waptail  or  Wai)tailmlm)  is  Y'^akima  river. 
This  would  locate  them  in  eastern  Klickitat  and  Yakima  counties, 
Washington.  They  are  probably  identical  with  the  PIsko  band  of  the 
Yakima.  In  the  name  Pishquitpah  the  final  pah  is  the  Yakima  or 
Pa'lus  locative  pii,  "at." 

KKA'siwi  or  KowwASSATEE  (Shahaptian  stock).  —  A  small  tribe 
speaking  the  Teniuo  language  and  formerly  occupying  a  village  of  the 
same  name,  K  ka'sawi,  on  the  north  bank  of  the  Columbia,  in  Klickitat 
county,  Washington,  about  opposite  the  mouth  of  the  Umatilla.  The  full 
name  is  K'ka'silwi-  le'ma,  "people  (lema)  of  the  arrow-making  place," 
the  local  form  being  from  k'ka'so,  "arrow."  They  took  part  in  the 
Y'akima  treaty  of  1855  under  the  name  of  Kowwassayee,  and  are  now 
on  Y'akima  reservation. 

IIahau'pCm  or  Wahowpum  (Shahaptian  stock). — A  small  tribe 
speaking  the  Tenino  language  and  occupying  a  village,  Hftha'u,  on 
the  north  bank  of  the  Columbia,  about  the  mouth  of  Olive  creek, 
in  Klickitat  county,  Washington.  The  word  means  "willow  people," 
from  haha'u,  a  species  of  willow,  and  ptirn,  "people."  They  are  the 
Wahowpum  of  Lewis  and  Clark.  They  have  never  had  oflicial 
recognition. 


740  THE    GHOST-DANCE    RELIGION  [eth.anx.U 

UcHi'CHOL  or  OcHEOHOTKS  (Sliiihaptiaii  stock). — A  small  tribe 
speaking  the  Teniiio  language,  living  now,  or  formerly,  on  the  north 
bank  of  the  Columbia  in  Klickitat  county,  Washington.  They  are  men. 
tioned  as  Ochechotes  in  the  Yakima  treaty  of  1855,  and  may  now  be 
incorporated  with  other  tribes  on  Yakima  reservation.  The  name,  from 
the  Tenino  language,  signifies  the  "hind  dorsal  fin"  (of  a  salmon),  and 
is  the  name  of  a  rock  on  the  north  side  of  the  Columbia,  ojiposite  the 
upper  end  of  the  island,  at  the  mouth  of  the  Des  Chutes.  See 
Tapandsh. 

Ski'NPA  (Shahaptian  stock).  —  Synonyms:  Sawi)aw  (!),  Skien,  Skin, 
Skinpah.  A  small  tribe  speaking  the  Tenino  language  and  formerly 
having  a  village  on  the  north  bank  of  the  Columbia  in  Klickitat  county, 
Washington,  at  the  falls  opposite  Celilo.  They  took  part  in  the  Yakima 
treaty  of  1855  under  the  name  of  Skinpah,  and  are  now  incorporated 
with  the  other  tribes  on  Yakima  reservation.  The  name  is  Tenino,  and 
means  "cradle  i)lace,"  or  "at  the  cradle,"  from  skin,  "cradle,"  and  pdi 
the  locative,  and  refers  to  a  prominent  rock  at  the  site  of  their  former 
village  having  some  resemblance  to  an  Indian  cradle.     See  Tapandsh. 

Tapana'shop  Eneeshub  (Shahaptian  stock). — A  small  tribe  speak- 
ing the  Tenino  language,  having  a  village  on  the  north  bank  of  the 
Columbia  in  Klickitat  county,  Washington,  about  opposite  the  mouth 
of  Des  Chutes  river  and  a  little  above  Celilo.  The  name  is  identical 
with  the  Eneeshur  of  Lewis  and  Clark,  these  explorers  in  1805  having 
also  included  under  this  name  the  various  bands  speaking  the  Tenino 
language  on  both  sides  of  the  Columbia  about  the  mouth  of  the  Des 
Chutes.     The  Tapaniish  have  no  ofiBcial  recognition.     See  Tenino. 

Tlaqluit  or  WOshqOm  (Chiuookan  stock).  —  Synonyms:  Echebool, 
Echeloot,  Eloot,  Helwit,  Niculuita,  Ouichram,  Tchilouit,  Tilhulhwit, 
Wisham,  Wishham,  Wishram,  Wisswham.  The  Tlaqluit,  with  the 
Wasko,  are  the  easternmost  tribes  of  Chinookan  stock  on  the  Colum- 
bia, having  immediately  above  them  the  Shahaptian  tribes,  speaking 
the  Tenino  language.  The  Tlaqluit  territory  lies  along  the  north  bank 
of  the  Columbia  in  Klickitat  county,  Washington,  from  Tenino,  about  0 
miles  above  The  Dalles,  down  to  the  neighborhood  of  White  Salmon 
river.  They  call  themselves  Tlaqluit  (Echeloot  of  Lewis  and  Clark), 
and  are  called  Wiishqumii-piim,  or  "Wiishqum  people,"  by  the  tribes 
speaking  the  Tenino  language,  WTishqimi  being  the  name  of  their 
chief  village  near  South  Side  at  The  Dalles,  the  great  fishing  and  trad- 
ing resort  for  the  tribes  of  this  section.  The  name  appears  also  as 
Wishram.  Both  Tlaqluit  and  Wiishqum  refer  to  a  species  of  louse  or 
flea  abounding  in  that  neighborhood.  They  took  part  in  the  Yakima 
treaty  of  1855  under  the  name  of  Wishham,  but  most  of  them  have 
probably  never  gone  on  the  reservation.     See  Wasko. 

There  is  a  tradition  in  the  tribe  that  long  before  the  coming  of  the 
whites  to  the  Columbia  a  band  of  Tlaqluit  left  their  people  on  account 
of  a  petty  quarrel  as  to  whether  a  goose  made  a  certain  noise  with  its 


MooNKYl  TRIBES    OF    THE    COLUMHIA  741 

bill  or  with  its  wings,  aiul  went  up  the  Oolumbia  iiiid  the.  Spokane,  and 
are  supposed  to  be  now  about  the  lieadwaters  of  the  latter  stream  and 
still  retaining  their  language,  although  under  a  ditterent  tribal  name. 

ChilO'ktkwa  or  CiiiLLrcKiTTEciUAWS  (Chinookaii  stock). — A  tribe 
formerly  extending  along  the  north  bank  of  the  Columbia  in  Klickitat 
and  Skamania  counties,  Washington,  from  about  White  Salmon  river 
down  to  some  distance  below  the  Cascades.  They  are  called  Chilluck- 
ittequaws  in  180.5  by  Lewis  and  Clark,  who  speak  also  of  a  separate 
band  of  the  same  tribe  under  the  name  of  Smackshop,  a  name  which 
caTi  not  now  be  identified.  The  tribe  now  numbers  less  than  100. 
Until  recently  the  remnant  lived  about  the  mouth  of  White  Salmon 
river,  but  removed  about  thirteen  years  ago  to  the  Cascades.  Their 
language  is  nearly  the  same  as  that  of  the  Wasko.  They  have  never 
had  official  recognition. 

Kwikw<)'lIt  or  Dog  Riveb  (Chinookan  stock). — Synonyms:  Cas- 
cade Indians,  Kigaltwalla,  Upper  Chinook,  Wahclellah,  Watlala.  A 
small  tribe  formerly  living  at  the  Cascades  and  about  Dog  river, 
a  small  stream  coming  into  the  Columbia  about  half-way  between  the 
Cascades  and  The  Dalles,  in  Wasco  county,  Oregon.  They  are  iden- 
tical, in  part  at  least,  with  the  Wahclellahs  of  Lewis  and  Clark  (men- 
tioned as  a  part  of  the  "Shahala  nation"),  and  are  the  "Kigaltwalla 
band  of  the  Wascoes"  and  the  "Dog  River  band  of  the  Wascoes"  of 
the  Wasco  treaty  of  1855.  The  "Dog  River  or  Cascade  Indians"  were 
reported  to  number  80  souls  in  1854.  In  the  next  year  they,  with  other 
tribes,  entered  into  the  Wasco  treaty,  by  which  they  agreed  to  remove 
to  Warmspring  reservation,  where  some  of  them  now  are,  while  the 
others  are  still  about  the  Cascades.  Their  language  is  nearly  the  same 
as  that  of  the  W^asko. 

Wasko  (Chinookan  stock). — Synonyms:  Dalles  Indians,  Wascopum. 
A  tribe  formerly  claiming  the  country  about  The  Dalles,  on  the  south 
bank  of  the  Columbia,  in  Wasco  county,  Oregon.  They,  with  the 
Tlaqluit  on  the  opposite  bank,  are  the  easternmost  extension  of  the 
Chinookan  stock,  and  speak  the  same  language.  The  name  is  said  to 
be  a  Teniiio  word,  meaning  "grass,"  or  "grass  people."  It  has  some- 
times been  made  to  include  several  cognate  bands  about  The  Dalles 
and  Cascades,  on  both  sides  of  the  Columbia.  Under  the  name  of 
"The  Dalles  band  of  the  Wascoes,"  they  entered  into  the  Wasco  treaty 
of  1855,  and  are  now  on  Warmspring  reservation  in  Oregon.  They 
numbered  260  in  1892. 

Waiam  (Shahaptian  stock). — Synonyms:  (Lower)  Des  Chutes,  Wai- 
iim-'lema,  Wayyampa,  Wyam.  A  tribe  speaking  the  Tenino  language 
and  formerly  living  about  the  mouth  of  Des  Chutes  river,  in  the  pres- 
ent Wasco  and  Sherman  counties,  Oregon.  Their  chief  village  was  on 
the  Columbia  where  Celilo  now  is,  and  was  called  Waiiim,  whence 
their  name  of  Waiiim-'lema  or  "people  of  Waiiim."    They  joined  in 


742  THE    GHOST-DANCE    RELIGfON  [kth  ann.14 

the  Wasco  treaty  of  1855  under  the  name  of  "Wyam  or  Lower  De 
Chutes  band  of  Walhi- Wallas,"  and  are  now  on  Warmspring  reserva- 
tion in  Oregon.     Tlieir  number  is  not  separately  reported. 

Tai'-Iq  (Shahaptian  stock).  —  Synonyms:  Taigli,  Ta-ili,  Tairtla, 
Tyich.  A  tribe  speaking  the  Tenino  language  and  formerly  occupying 
the  country  about  Tygh  and  White' rivers,  in  Wasco  county,  Oregon. 
The  name  Tai'-aq  refers  to  the  stream  and  denotes  "muddy,  white 
water."  They  took  part  in  the  Wasco  treaty  of  1855  under  the  name  of 
"Ta-ih  or  Upper  I)e  Chutes  band  of  Walla- Wallas,'"  and  are  now  on 
Warmspring  reservation,  Oregon.     Their  number  is  not  reported. 

TfLQf^Ni  (Shahaptian  stock). — A  tribe  formerly  claiming  the  country 
between  Tygh  valley  and  Warmspring  river,  west  of  Des  Chutes  river, 
in  the  jiresent  Wasco  county,  Oregon.  They  are  now  on  Warmspring 
reservation,  in  the  same  neighborhood.  They  have  never  been  officially 
mentioned  under  their  Indian  name,  and  may  be  considered  the  Warm- 
spring  proper,  although  this  name  is  local  rather  than  tribal.  They 
speak  the  Tenino  language.     See  Tenino. 

Tenino  or  Meli'-'lEma  (Shahaptian  stock). — The  most  important 
Shahaptian  tribe  of  western  Oregon.  They  formerly  occupied  middle 
Des  Chutes  river,  and  conquered  the  present  Warmspring  reservation 
from  the  Paiuto  or  Snake  tribes,  but  never  occupied  it  until  put  there 
by  the  Wasco  treaty  of  1855.  Since  then  they  have  been  known  indis- 
criminately as  Tenino  or  Warmspring  Indians,  although  this  latter 
designation  is  commonly  used  to  include  other  cognate  tribes  on  the 
same  reservation.  For  this  reason  it  is  impossible  to  give  their  number 
definitely.  The  Tenino  language,  in  various  dialects,  is  spoken,  except- 
ing by  the  Lohim,  by  all  the  tribes  formerly  living  on  both  banks  of  the 
Columbia  and  on  its  tributaries  from  the  country  of  the  Wasko  about 
The  Dalles  up  to  about  the  mouth  of  the  Umatilla. 

Most  of  this  region,  on  the  south  or  Oregon  side  of  the  Columbia, 
was  formerly  held  by  Shoshoneau  tribes  of  Paiute  connection,  which 
have  been  dispossessed  by  the  Shahaptian  tribes  and  driven  farther 
back  to  the  south.  The  only  Shoshoneau  tribe  which  maintained  its 
place  on  the  Columbia  was  the  Lohim,  on  Willow  creek.  The  Tenino 
themselves  conquered  the  present  Warmspring  reservation  from  the 
Snakes.  The  expulsion  was  in  full  progress  when  Lewis  and  Clark 
went  down  the  Columbia  in  1805,  but  had  been  practically  completed 
when  the  first  treaties  were  made  with  these  tribes  fifty  years  later. 
Lewis  and  Clark  state  that  "on  that  (the  south)  side  of  the  river  none 
of  the  tribes  have  any  permanent  habitations,  and  on  inquiry  we  were 
confirmed  in  our  belief  that  it  was  from  the  fear  of  being  attacked  by  the 
Snake  Indians,  with  whom  they  are  constantly  at  war.  This  nation 
they  represent  as  being  very  numerous  and  residing  in  a  great  number 
of  villages  on  the  Towahuahiook  (Wanwaui  or  Des  Chutes),  where  they 
live  principally  on  salmon,  .  .  .  the  first  villages  of  the  Snake 
Indians  being  twelve  days'  journey  on  a  course  about  southeast  of  this 


MooNEv]  TRIBES   OF   THE   COLUMBIA  74^ 

place."  In  the  appendix,  after  mentioning  various  bands  of  Snakes  on 
Snake  and  Willamette  rivers,  they  speak  of  the  main  body  as  "resid- 
ing in  the  fall  and  winter  on  the  Multnomah  (Willaniet)  river,  south- 
ward of  the  Southwest  mountains,  and  in  spring  and  summer  near  the 
heads  of  the  Towahnahiook  (Des  Chutes),  Lepage  (John  Day),  Yau- 
raalolam  (Umatilla),  and  Wollawollah  rivers,  and  especially  at  the  falls 
of  the  Towahnahiook,  for  the  purjwse  of  fishing."  In  the  Wasco 
treaty  of  1855  the  Shahaptian  tribes  were  recognized  as  owners  of  the 
whole  country  southward  to  the  forty-fourth  parallel,  from  the  Cascade 
range  east  to  the  Blue  mountains.     See  Tapdnash. 

T^KsrtJ'SH  or  John  Day  Indians  (Shahaptian  stock). —  Synonyms: 
Dock-spus,  John  Day  Eivers,  Tftkspfish-'lema.  A  tribe  speaking  the 
Tenino  language  and  formerly  living  along  the  lower  part  of  John  Day 
river,  Oregon,  having  their  principal  village  at  the  falls  about  4  miles 
above  the  mouth.  They  are  now  on  Warmspring  reservation,  and  num- 
bered 59  in  1892,  with  perhaps  others  off  the  reservation.  Tukspiish  is 
the  name  of  John  Day  river  in  the  Tenino  language. 

LoHiM  or  Willow  Ceeek  Indians  (Shoslionean  stock). — A  tribe 
living  on  Willow  creek,  in  Gilliam  and  Morrow  <!Ounties,  Oregon.  They 
are  of  Shoshonean  connection,  being  the  only  Indians  of  this  stock  who 
have  been  able  to  maintain  their  position  on  the  Columbia  against  the 
inroads  of  the  Shahaptian  tribes.  They  have  never  made  a  treaty  with 
the  government,  and  are  generally  spoken  of  as  renegades  belonging  to 
the  Umatilla  reservation.  In  1870  they  were  reported  to  number  114, 
but  are  not  mentioned  in  the  recent  official  reports. 

Cayuse  or  WailjVtpu  (Waiilatpuan  stock).  —  Synonyms:  Cailloux, 
Kayuse,  Shiwanish,  Skyuse,  Wailetma,  Yeletpo  Chopunnish  (of  Lewis 
and  Clark).  Tlie  Cayuse  are  a  warlike  tribe  of  distinct  stock  for- 
merly occupying  the  mountain  country  on  the  heads  of  Wallawalla, 
Umatilla,  and  Grande  Ronde  rivers  in  Oregon  and  Washington,  includ- 
ing the  present  Umatilla  reservation.  Further  investigation  may  yet 
establish  a  linguistic  connection  with  the  Shahaptian  tribes.  The 
Molala,  formerly  on  Molalla  creek,  west  of  the  Cascades,  are  a  sepa- 
rated band,  of  whose  western  migration  the  Cayuse  and  their  neighbors 
still  have  a  tradition.  The  Cayuse  formerly  bore  a  high  reputation  for 
intelligence  and  bravery,  but  on  account  of  tlieir  fighting  propensities, 
which  led  them  to  make  constant  war  on  the  Snakes  and  other  tribes  to 
the  west,  they  were  never  very  numerous.  In  1838  a  Presbyterian  mis- 
sion, called  Waiilatpu,  had  been  established  among  the  Cayuse,  by  Dr 
Whitman,  where  now  is  the  town  of  Whitman,  in  Wallawalla  county, 
Washington.  In  1847  the  smallpox,  before  unknown  among  them,  car- 
ried off  a  large  part  of  the  tribe.  The  Cayuse,  believing  that  the  mis- 
sionaries were  the  cause  of  it,  attacked  the  mission  on  November  29, 
1847,  killed  Dr  Whitman  and  thirteen  others,  and  destroyed  the  mission. 
As  a  matter  of  fact,  there  seems  little  question  that  the  infection  was 
brought  into  the  country  in  supplies  intended  for  the  use  of  the  mission 


744  THE    GHOST-DANCE    RELIGION  [eth.  ann.  U 

or  of  emigrants  temporarily  stopping  there.  In  1854,  according  to  Ste- 
vens, "the  tribe,  though  still  dreaded  by  their  neighbors  on  account  of 
their  courage  and  warlike  spirit,  is  but  a  small  one,  numbering,  accord- 
ing to  the  census  of  1851,  only  126.  Of  these,  individuals  of  the  pure 
blood  are  few,  the  majority  being  intermixed  with  the  Nez  Percys  and 
the  Wallah-Wallahs,  particularly  with  the  former,  to  such  a  degree  that 
their  own  language  has  fallen  into  disuse."  A  few  years  ago  only  a  few 
individuals,  then  living  on  Umatilla  reservation,  retained  their  old  lan- 
guage. In  1855  they  joined  in  the  treaty  by  which  Umatilla  reservation 
in  Oregon  was  set  apart,  and  most  of  those  remaining  are  now  there, 
while  a  few  others  are  with  the  Nez  Percys  at  Lapwai.  Joseph,  the 
noted  Nez  Perce  chief,  is  himself  the  son  of  a  Cayuse  father.  In  1892 
the  Cayuse  on  Umatilla  reservation  were  reported  to  number  391,  but  it 
is  evident  that  most  of  these  are  mixed-bloods  of  other  tribes,  particu- 
larly the  Umatilla.  The  name  Cayuse  is  from  the  Nez  Perce  language. 
They  call  themselves  Wailetpu.  They  are  known  to  the  Yakima  as 
Wi'alet-piim  or  Wai'lctma,  and  to  the  Tenino  as  Shiwanish,  or  "  strangers 
from  up  the  river,"  a  name  extended  also  to  the  Nez  Percys. 

Umatilla  (Shahaptian  stock).  —  Synonym:  Utilla.  A  tribe  for- 
merly occupying  the  lower  portion  of  the  river  of  the  same  name,  with 
the  adjacent  bank  of  the  Columbia,  in  Oregon.  They  speak  a  distinct 
language  of  the  Shahaptian  stock.  By  the  treaty  of  1855  they  agreed 
to  go  on  Umatilla  reservation  in  Oregon,  where  in  1892  they  were 
reported  to  number  21G.  A  large  proportion  of  those  now  called  Cay- 
use on  the  same  reservation  are  Umatilla  mixed-bloods. 

WallAWALLA  (Shahaptian  stock). — Synonyms:  Oualla-Oualla,  Wal- 
awaltz,  Wollawollah,  Wollaw-Wollah.  A  tribe  formerly  occupying  the 
country  about  the  lower  portion  of  the  river  of  the  same  name  and 
along  the  east  bank  of  the  Columbia  from  Snake  river  down  nearly  to 
the  Umatilla,  in  Washington  and  Oregon.  They  take  their  name  from 
the  river,  the  word  being  said  to  refer  to  "  rushing  water."  Their  lan- 
guage is  said  to  resemble  closely  that  of  the  Nez  Perces.  By  the  treaty 
of  1855  they  agreed  to  go  on  Umatilla  reservation,  Oregon,  where,  in 
1892,  they  were  reported  to  number  474. 

A  small  band  of  the  same  tribe,  known  to  the  Yakima  as  Walu'la-pum, 
formerly  lived  on  the  west  bank  of  the  Columbia  opposite  the  present 
Wallula.  Their  dialect  is  said  to  have  been  more  akin  to  the  Pa'lus 
language. 

SAHAPTiNor  Nez  Perces  (Shahaptian  stock). — Synonyms:  Chohop- 
tins,  Chopunnish  (Lewis  and  Clark),  Copunnish,  Laaptin  (misprint), 
A'dal-k'ato'igo,  "people  with  hair  cut  across  the  forehead"  (Kiowa 
name),  Shi'wanish  (Tenino  name,  applied  also  to  the  Cayuse),  Wa'pa- 
mCtant  (Yakima  name  for  the  language).  The  Nez  Perc(5s  are  said  to 
call  themselves  Sahaptin,  and  were  named  Nez  Percys,  or  "pierced 
noses,"  by  the  French  from  their  former  custom  of  wearing  nose  pend- 
ants.   They  are  the  most  important  tribe  of  the  Shahaptian  stock,  and 


MooNKY]  TRIBES   OF   THE   COLUMBIA  745 

formerly  occupied  a  larffc  territory  in  eastern  Wiishiiigton  and  Orcgou 
and  central  Idaho,  bounded  on  tiie  east  by  tlie  main  divide  of  the 
Bitterroot  mountains,  and  including  lower  Grande  Ronde  and  Salmon 
rivers,  with  a  large  part  of  the  Snake  and  all  of  the  Clearwater.  The 
Wallowa  valley,  the  disputed  title  to  which  led  to  the  ^ez  Perce  war, 
lies  on  a  branch  of  the  Grande  Itonde,  in  Oregon.  They  had  the 
Salislian  tribes  to  the  northeast,  the  Shoshoueau  tribes  to  the  south, 
and  the  Cayuse,  Wallawalla,  and  Tiilus,  with  all  of  whom  they  are 
much  intermarried,  on  the  west  and  northwest.  Almost  all  authorities 
give  them  a  high  character  for  bravery,  intelligence,  and  honorable 
conduct  traits  which  were  strikingly  displayed  in  the  Nez  Percti  war. 
Lewis  and  Clark  traversed  their  country  in  1805,  and  speak  of  them 
and  some  connected  tribes  under  the  nameof  Chopunnish,  distinguished 
as  follows:  Chopunnish  Tuition  (about  the  present  Lapwai  reservation), 
Pelloatpallah  band  (the  Palus),  Kimooenim  band  (on  Snake  river, 
between  the  Salmon  and  the  Clearwater),  Yeletpo  band  (the  Cayuse), 
Willewah  band  (in  Wallowa  valley,  afterward  Joseph's  band),  Soyen- 
nom  band  (on  the  north  side  of  the  upper  Clearwater,  in  Idaho;  these 
were  really  a  part  of  the  Piilus — the  proper  form  is  Tiitqu'nma,  whence 
Thatuna  hills,  referring  to  "a  fawn"  in  the  Palus  language,  and  was 
the  name  ai)plied  to  their  kamas  ground  about  Camass  creek),  Chopun- 
nish of  Lewis  river  (on  Snake  river,  below  the  Clearwater).  In  response 
to  a  request  from  the  Nez  Percys,  who  sent  a  delegation  all  the  way  to 
Saint  Louis  for  that  purpose  in  1832,  the  first  Protestant  mission  was 
established  among  tiiem  at  Lapwai,  Idaho,  in  1837.  Soon  afterward 
they  entered  into  relations  with  the  government,  and  made  their  first 
treaty  with  the  United  States  in  1855.  By  this  treaty  they  ceded  the 
greater  portion  of  their  territory,  and  were  confirmed  in  the  possession 
of  a  reservation  including  Wallowa  valley.  On  the  discovery  of  gold  in 
the  country,  however,  the  miners  rushed  in,  and  in  consequence  a  new 
treaty  was  made  in  18(53,  by  which  they  gave  up  all  but  the  present 
Lapwai  reservation  in  Idaho.  Joseph,  who  occupied  Wallowa  valley 
with  his  band,  refused  to  recognize  this  treaty  or  remove  to  Lapwai. 
This  refusal  finally  led  to  the  Nez  Perce  war  in  1877,  as  already  related. 
The  main  body  of  the  tribe  took  no  part  in  the  war.  After  the  surren- 
der of  Joseph  his  band  was  removed  to  Indian  Territory,  where  the 
mortality  among  them  was  so  great  that  in  1884  they  were  returned  to 
the  northwest.  For  several  reasons,  however,  it  was  deemed  unadvis- 
able  to  settle  them  in  the  neighborhood  of  their  old  home,  and  a  place 
was  finally  found  for  them  in  1887  on  Colville  reservation  in  northern 
Washington.  In  1802  there  were  1,828  on  Lapwai  reservation  and  138 
on  Colville  reservation,  a  total  population  of  1,966. 


Chapter  VIII 

THE  SHAKERS  OF  PUGET  SOUND 

My  breath  was  ont  and  I  died.  All  at  once  I  saw  a  great  shining  light.  Angels 
told  me  to  look  back.  I  did,  and  saw  my  own  body  lying  dead.  It  had  no  soul.  My 
soul  left  my  body  and  went  up  to  the  judgment  place  of  God.  .  .  .  My  soul  was 
told  that  I  must  come  back  and  live  on  earth.  When  I  came  back,  I  told  my  friends, 
"There  is  a  God.  My  good  friends,  be  Christians.  If  you  all  try  hard  and  help  me, 
we  shall  be  better  men  on  earth." — John  Slocum. 

In  1881  there  originated  among  the  tribes  of  Puget  sound  in  Wash- 
ington a  new  religion,  which,  although  apparently  not  founded  on  any- 
doctrinal  prophecy,  yet  deserves  special  attention  for  the  prominent 
part  which  hypnotism  holds  in  its  ceremonial.  Indeed,  there  is  good 
reason  to  believe  that  the  Paiute  messiah  himself,  and  through  him 


Fig.  67— Jobu  Slocum  and  Louis  Yowaluch. 


all  the  apostles  of  the  Ghost  dance,  have  obtained  their  knowledge  of 
hypnotic  secrets  from  the  "Shakers"  of  Puget  sound. 

The  founder  of  the  religion  is  Squ-sacht-un,  known  to  the  whites  as 
John  Slocum.  He  is  now  (1896)  about  58  years  of  age.  His  chief  high 
priest  is  Louis  Yowaluch,  or  Aiyiil  as  he  is  called  by  the  Yakima.  Both 
are  of  the  Squaxin  tribe.  In  1881  (Eells  makes  it  1882)  he  "died"  or  fell 
into  a  trance  one  morning  about  daylight  and  remained  in  that  coudi- 
746 


MooNEY]  EELLS    ON    SHAKER    RELIGION  747 

tioii  until  the  iiilddlci  of  the  afternoon,  when  he  awoke  and  announced 
that  he  hud  been  to  lieaven,  but  had  been  met  at  the  entrance  by 
anjjels,  who  forbade  him  to  enter  on  account  of  liis  wickedness,  and  gave 
him  his  choice  either  to  go  to  hell  or  return  to  earth  and  teach  his 
people  what  they  must  do  to  get  to  heaven.  Accordingly,  he  came  back 
to  earth  and  began  his  divinely  appointed  mission,  introducing  into  the 
new  doctrine  and  ritual  a  great  deal  of  what  he  had  learned  from  the 
white  missionaries.  From  the  nervous  twitchings  which  so  peculiarly 
distinguished  them,  his  followers  soon  became  known  as  "  Shakers." 
Although  strongly  opposed  by  the  agent,  who  arrested  and  imprisoned 
the  leaders  and  visited  various  minor  penalties  on  their  followers,  the 
Shaker  religion  grew  and  flonrished  until  it  now  has  a  regular  organi- 
zation with  several  houses  of  worship,  and  has  received  the  official 
indorsement  of  the  Presbyterian  church. 

The  following  account  of  the  system,  in  response  to  a  letter  of  inquiry, 
was  obtained  from  the  missionary,  Reverend  Myron  Eells,  brother  of 
the  agent: 

A  cnrion8  phase  of  religion  sprang  up  iu  the  fall  of  1882  among  some  of  the  Indians 
on  the  southern  part  of  Piiget  sound.  It  has  prevailed  mainly  among  the  Squaxon, 
Nisqually,  Skokomish,  and  Chehalis  Indiiins,  ai>.d  has  been  called  by  its  opponents 
the  "Shake  religion,''  and  its  followers  have  been  called  ".Shakers"  on  account  of 
a  large  amount  of  nervous  shaking  which  is  a  part  of  the  form  of  its  observance.  It 
is  evidently  based  upon  about  the  same  principles  of  the  mind  as  the  jerks  and  shout- 
ing at  camp  meetings  among  the  whites  of  the  southern  and  western  states  fifty 
years  ago,  when  they  were  more  ignorant  and  less  acquainted  with  real  religion  than 
they  are  now.  When  superstition,  Ignorance,  dreams,  imagination,  and  religion  are 
all  mingled  together,  either  among  whites,  Indians,  or  people  of  any  other  race,  they 
produce  a  strange  compound.     It  has  proven  so  iu  this  case. 

In  the  fall  of  1882  an  Indian  named  John  Slocum,  who  was  living  on  Skookum  bay, 
in  Mason  county,  apparently  died.  Some  years  previous  he  had  lived  on  the  Skoko- 
mish reservation,  where  ho  had  attended  a  Protestant  church,  and  had  learned  some- 
thing of  the  white  man's  religion,  God,  Jesus  Christ,  and  the  morals  inculcated.  He 
had  also  learned  something  in  his  early  life  of  the  Catholic  religion  and  its  forms 
and  ceremonies.  Many  Indians  were  present  when  he  was  sick  and  apparently 
died.  They  said  his  neck  was  broken,  and  that  he  remained  dead  for  about  six  hours, 
when  he  returned  to  lif<^,  jumped  up,  and  ran  off  a  short  distance,  and  Soon  began 
to  converse  with  the  people.  Whether  or  not  it  was  a  case  of  suspended  anima- 
tion is  a  qiie8ti(m.  A  white  m.in,  a  near  neighbor  of  his,  who  saw  him  before  his 
apparent  death,  while  he  thus  lay,  and  after  his  resuscitation,  said  he  believed  the 
Indian  was  "playing  possum."  But  the  Indians  believed  that  he  really  died  and 
rose  again. 

The  Indian  stated  that  he  died  and  attempted  to  go  toheayen,  but  could  not  enter 
it  because  ho  was  so  wicked.  He  was  there  told,  however,  the  way  of  life,  and  that 
he  must  return  to  this  eartli  and  teach  his  people  thi!  way,  an<l  induce  them  to  become 
Christians.  He  gained  a  small  band  of  followers^  a  church  was  built  for  him,  and 
he  steadily  preacheil  to  the  people. 

AB'airs  went  on  this  way  until  the  next  August.  Then,  after  consultation  with 
other  Indians  who  favored  him,  especially  on  the  Skokomish  reservation,  it  was 
decided  to  hold  a  big  meeting.  The  Indians  of  the  surrounding  region  were  called 
to  go.  They  were  told  that  they  would  be  lost  if  they  did  not;  that  four  women 
W(rald  be  turned  into  angels;  that  jiersons  would  die  and  be  raised  to  life  again,  and 
that  other  wonderful  things  would  be  done. 


748  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

Many  went,  about  half  of  those  ou  the  Skokomish  reservation  being  among  the 
number,  and  they  did  hold  a  big  meeting.  Women  did  go  arouud  trying  to  fly 
like  angels;  four  pers(m8  are  said  to  have  died,  and,  with  the  power  which  was 
said  to  have  been  given  them  from  above,  others  were  said  to  have  brought  them 
back  to  life  again.  This  was  a  mixture  of  trying  to  perform  miracles,  as  in  Bible 
times,  to  prove  the  divinity  of  their  religion,  and  some  of  the  ceremonies  of  their  old 
black  iomahnous.  This  was  a  secret  society  of  their  savage  days,  in  which  persons 
went  into  a  hypnotic  condition,  in  which  they  became  very  rigid,  and  out  of  which 
they  came  in  the  course  of  time.  The  followers  of  this  new  religion  dreamed  dreams, 
saw  visions,  went  through  some  disgusting  ceremonies  a  la  mode  the  black  tomalinous, 
and  were  taken  with  a  kind  of  shaking.  With  their  arms  at  full  length,  their  hands 
and  arms  would  shake  so  fast  that  a  common  person  not  under  the  excitement  could 
hardly  shake  half  as  fast.  Gazing  into  the  heavens,  their  heads  would  also  shake 
very  fast,  sometimes  for  a  few  minutes  and  sometimes  for  hours,  or  half  the  night. 
They  would  also  brush  each  other  with  their  hands,  as  they  said,  to  brush  off  their 
sins,  for  they  said  they  were  much  worse  than  white  people,  the  latter  being  bad 
oulj'  in  their  hearts,  while  the  Indians  were  so  bad  that  the  badness  came  to  the 
surface  of  their  bodies  and  the  ends  of  their  finger  nails,  so  that  it  could  be  picked 
off.  They  sometimes  brushed  each  other  lightly,  and  8om(^times  so  roughly  that  the 
person  brushed  was  made  black  for  a  week,  or  even  sick. 

In  connection  with  this  they  held  church  services,  jirayed  to  God,  believed  in  Christ 
as  a  savior,  said  much  about  his  death,  and  used  the  cross,  their  services  being  a 
combination  of  Protestant  and  Catholic  services,  though  at  first  they  almost  totally 
rejected  the  Bible,  for  they  said  they  had  direct  revelations  from  Christ,  and  were 
more  fortunate  than  the  whites,  who  had  an  old,  antiquated  book. 

After  having  kept  up  this  meeting  for  about  a  week,  they  disbanded  and  went  to 
their  homes,  but  did  not  stop  their  shaking  or  services.  They  sometimes  held  meet- 
ings from  6  oclock  in  the  evening  until  about  midnight,  lighting  candles  and  putting 
them  on  their  heads  for  a  long  time.  They  became  very  peculiar  about  making  the 
sign  of  the  cross  many  times  a  day,  when  they  began  to  eat  as  they  asked  a  blessing, 
and  when  they  finished  their  meal  and  returned  thanks;  when  they  shook  hands 
with  anyone^and  they  .shook  hands  very  often  —  when  they  went  to  church  and 
prayer  meeting  on  Thursday  evening,  and  at  many  other  times,  far  more  often  than 
the  Catholics  do. 

On  the  Skokomish  reservation  their  indiscretions  caused  the  death  of  a  mother  and 
her  child,  and  an  additional  loss  of  time  and  property  to  the  amount  of  $600  or  $800 
in  a  few  weeks.  It  also  became  a  serious  question  whether  the  constant  shaking  of 
their  heads  would  not  make  some  of  them  crazy,  and  from  symptoms  and  indications 
it  was  the  opinion  of  the  agency  physician,  J.  T.  Martin,  that  it  would  do  so. 
Accordingly,  on  the  reservation  the  authority  of  the  agent  was  brought  to  bear,  and 
to  a  great  extent  the  shaking  was  stopped,  though  they  were  encouraged  to  keep  on 
in  the  practice  of  some  good  habits  which  they  had  begun,  of  ceasing  gambling, 
intemperance,  their  old  style  incantations  over  the  sick,  and  the  like.  Some  at 
first  said  they  could  not  stop  shaking,  but  that  at  their  prayer  meetings  and  church 
services  on  the  Sabbath  their  hands  and  heads  would  continue  to  shake  in  spite  of 
themselves;  but  after  a  short  time,  when  the  excitement  had  died  away,  they  found 
that  they  could  stop. 

But  about  Skookutu  bay.  Mud  bay,  and  Squaxon  the  shaking  continued,  and  it 
spread  to  the  Nisqually  and  Chehalis  Indians.  It  seemed  to  be  as  catching,  to  use  the 
expression  of  the  Indians,  as  the  measles.  Many  who  at  first  ridiculed  it  and  fought 
against  it,  and  invoked  the  aid  of  the  agent  to  stop  it,  were  drawn  into  it  after  a 
little,  and  then  they  became  its  strong  upholders.  This  was  especially  true  of  the 
medicine-men,  or  Indian  doctors,  and  those  who  had  the  strongest  faith  in  them. 
The  Shakers  declared  that  all  the  old  Indian  religion,  and  especially  the  cure  of  the 
sick  by  the  medicine-men,  was  from  the  devil,  and  they  would  have  nothing  to  do 
with  it,  those  who  at  first  originated  and  propagated  it  having  been  am()ng  the 


MooNEv]  F.ELLS   ON   SHAKKR    RELIGION  749 

moro  iiit<nij;('iit  and  pniKressive  of  the  iincilucateil  Indians.  Very  few  of  those 
who  liad  learned  to  re;;d  and  had  been  in  Sabbath  schoid  for  a  considerable  length 
of  time  were  drawn  into  it.  It  was  the  class  between  the  most  edacated  and  the 
most  8ni>erstition8  who  at  first  upheld  it.  They  seemed  to  know  too  much  to  con- 
tinue in  the  old  style  religions  ceremonies,  but  not  to  know  enough  and  to  be  too 
superstitions  to  fully  believe  the  Bible.  Consequently,  the  "mediciue-meu  were  at 
first  bitterly  opposed  to  it.  About  this  time,  however,  an  order  came  from  the 
Indian  department  to  stoj)  all  medicinemen  from  practicing  their  incantations  over 
the  sick.  As  a  respectable  number  of  the  Indians  had  declared  against  the  old  style 
of  curing  the  sick,  it  secnied  to  be  a  good  time  to  enforce  this  order,  as  there  was 
sufiicient  popular  opinion  in  connection  with  the  authority  of  the  agent  to  enforce 
it.  This  was  done,  and  then  tlie  medicine-men  almost  entirely  Joined  the  Shakers, 
as  their  style  was  more  nearly  in  accordance  with  the  old  style  than  with  the  religion 
of  the  Bible. 

As  it  spread,  one  Indian  went  so  far  as  to  declare  himself  to  be  Christ  again  come  to 
earth,  and  rode  through  the  streets  of  01ymi)ia  at  the  head  of  several  scores  of  his 
followers  with  his  hands  outstretched  as  Christ  was  when  he  was  cVncificd.  But  he 
was  BO  ridiculed  by  other  Indians  and  by  the  whites  that  he  gave  up  this  idea  and 
simply  declared  himself  to  be  a  jirophet  who  had  received  revelations  from  heaven. 

For  several  years  there  has  be<'n  very  little  of  the  shaking  or  this  mode  of  worship 
among  the  Indians  on  the  reservation,  excepting  secretly  when  persons  were  sick. 
Still,  their  native  superstition  and  their  intercourse  with  those  otf  the  reservation, 
who  sometimes  hold  a  special  gathering  and  meeting  when  their  followers  grow 
cold  and  careless,  has  kept  the  belief  in  it  as  a  religion  firm  in  their  hearts,  so  that 
lately,  since  they  have  become  citizens,  and  are  hence  more  free  from  the  authority 
of  the  agent,  the  practice  of  it  has  become  more  common,  especially  when  persons 
are  sick. 

In  fact,  while  it  is  a  religion  for  use  at  all  times,  yet  it  is  practiced  especially  over 
the  sick,  and  in  this  way  takes  the  place  of  the  medicine-men  and  their  methods. 
Unlike  the  system  of  the  medicine-men,  it  has  no  single  performer.  Though  often 
they  select  for  leader  one  who  can  pray  the  bast,  yet  in  his  absence  another  may 
take  the  lead.  Like  the  old  system,  it  has  much  noise.  Especially  do  they  use  bells, 
which  are  rung  over  the  person  where  the  sickness  is  supposed  to  be.  The  others 
present  use  their  influence  to  help  in  curing  the  sick  one,  and  so  imitate  the  attend- 
ants on  an  Indian  doctor,  getting  down  upon  their  knees  on  the  floor  and  holding 
up  their  hands,  with  a  candle  in  each  hand,  sometimes  for  an  hour.  They  believe 
that  by  so  holding  up  their  hands  the  man  who  is  ringing  the  bell  will  get  the  sick- 
ness out  more  easily  than  he  otherwise  would.  They  u.se  candles  both  when  they 
attempt  to  cure  the  sick  and  in  their  general  service,  eschewing  lamps  for  fear  of 
being  easily  tempted,  as  they  believe  coal-oil  lights  to  be  from  Satan. 

In  another  point  also  this  resembles  very  closely  their  old  religion.  For  a  long 
time  before  a  person  is  taken  sick  they  foretell  that  his  spirit  is  gone  to  heaven  and 
profess  to  be  able  to  bring  It  back  and  restore  it  to  him,  so  that  he  will  not  die  as 
soon  as  he  otherwise  would.     This  was  also  a  part  of  the  old  tomahnous  belief. 

They  have  also  prophesied  very  much.  Several  times  when  a  person  has  died  they 
have  told  me  that  someone  had  foretold  this  event,  but  they  have  never  told  me  this 
until  after  the  event  happened,  except  in  one  case.  They  have  prophesied  much  in 
regard  to  the  end  of  the  world  and  the  day  of  Judgment.  Generally,  the  time  set 
has  been  on  a  Fourth  of  July,  and  many  have  been  frightened  as  the  time  drew 
near,  but,  alas,  in  every  in.stance  the  prophecy  failed.  Like  Christians,  they  believe 
in  a  Supreme  Being,  in  prayer,  the  sabbath,  in  heaven  and  h(dl,  iu  man  as  a  sinner, 
and  Christ  as  a  savior,  and  the  system  led  its  followers  to  stop  drinking,  gambling, 
betting,  horse  racing,  the  use  of  tobacco,  and  the  old-style  incantations  over  the 
sick.     (1f  late  years,  however,  some  of  them  have  fallen  from  grace. 

It  has  been  a  somewhat  strange  freak  of  linman  nature,  a  combination  of  morals 
and  immorals,  of  Protestantism,  Catholicism,  and  old  Indian  practices,  of  dreams 


750  THE    GHOST-DANCE    RELIGION  [kth.  ann.  U 

and  visions — a  study  in  mental  philosophy,  showing  what  the  mind  may  do  under 
certain  circumstances.  Yet  it  is  all  easily  accounted  for.  These  Indians  have 
mingled  with  the  whites  for  a  long  time,  nearly  ever  since  most  of  them  were 
small.  All  classes  of  whites  have  made  sport  of  their  religion — the  infidel,  the 
profane  man,  the  immoral  one,  the  moral  one,  and  the  Cliristian — and  they  have 
been  told  that  God  and  the  Bible  were  against  it,  consequently  they  lost  faitli  in  it. 
But  the  Indian  must  have  some  religion.  He  can  not  do  without  one.  They  were 
not  ready  to  accept  the  Bible  in  all  its  purity.  They  wanted  more  excitement. 
Like  the  Dakota  Indians  more  recently,  they  saw  that  Christ  was  the  great  center 
of  the  most  powerful  religion  of  the  most  powerful,  intelligent,  successful,  and 
wisest  nations  with  whom  they  came  in  contact.  Consequentl.y  they  formulated  a 
system  for  themselves  that  would  fill  all  their  required  conditions,  and  when  a  few 
leaders  had  originated  it,  a  large  share  of  the  rest  were  ripe  to  accept  it,  but  having 
had  more  Christian  teaching  than  the  wild  Dakotas,  it  took  a  somewhat  different 
form,  with  no  thought  of  war  and  with  more  of  real  Christianity. 

James  Wickershain,  esquire,  of  Tacoma,  Washington,  the  well-known 
historian  of  that  region,  is  the  regular  attorney  for  these  people  as  a 
religious  organization,  and  is  consequently  in  a  jiosition  to  speak  with 
authority  concerning  them.  In  reply  to  a  letter  of  inquiry,  he  states 
that  the  Shakers  believe  in  an  actual  localized  heaven  and  hell,  and 
reverence  the  Bible,  but  regard  John  Slocum's  revelations  as  of  more 
authority.  "  They  practice  the  strictest  morality,  sobriety,  and  honesty. 
Their  500  or  600  members  are  models,  and  it  is  beyond  question  that  they 
do  not  drink  whisky,  gamble,  or  race,  and  are  more  free  from  vice  than 
any  other  church.  They  practice  a  mixture  of  Catholic,  Presbyterian, 
and  old  Indian  ceremonies,  and  allow  only  Indians  in  the  church.  They 
have  five  churches,  built  by  themselves,  and  the  sect  is  growing  quite 
rapidly."  From  all  this  it  would  appear  that  the  Shaker  religion  is  a 
distinct  advance  as  compared  with  the  old  Indian  system. 

Under  date  of  December  5,  1892,  Mr  Wickersham  wrote  again  on 
this  subject,  as  follows: 

I  read  your  letter  to  my  Indian  friends,  and  they  beg  me  to  write  you  and  explain 
that  they  are  not  Ghost  dancers,  and  have  no  sympathy  with  that  ceremony  or  any 
other  founded  on  the  Dreamer  religion.  That  they  believe  in  heaven  as  do  the 
^orthodox  Christians;  also  in  Christ,  and  God,  the  Father  of  all;  that  they  believe 
in  future  rewards  and  punishments,  but  not  in  the  Bible  particularly.  They  do 
believe  in  it  as  a  history,  but  they  do  not  value  it  as  a  book  of  revelation.  They 
do  not  need  it,  for  John  Slocum  personally  came  back  from  a  conference  with  the 
angels  at  the  gates  of  heaven,  and  has  imparted  to  them  the  actual  facts  and  the 
angelic  words  of  the  means  of  salvation.  / 

This  testimony  is  even  better  than  the  words  of  Christ  contained  in  the  Bible,  for 
John  Slocum  comes  1800  years  nearer ;  he  is  an  Indian,  and  personally  appears  to 
them  and  in  Indian  language  reports  the  facts.  These  people  believe  Slocum  as 
firmly  as  the  martyr  at  the  stake  believed  in  that  for  which  he  offered  up  his  life; 
but  it  is  the  Christian  religion  which  they  believe,  and  not  the  Ghost  dance  or 
Dreamer  religion. 

In  short,  they  have  a  mixture  of  Catholic,  Protestant,  and  Indian  ceremonies,  with 
a  thorough  belief  in  John  Slocum's  personal  visit  to  heaven,  and  his  return  with  a 
mission  to  save  the  Indians  and  so  guide  them  that  they,  too,  shall  reach  the  realms 
of  bliss.  Personally,  I  think  they  are  honest,  but  mistaken ;  but  the  belief  cer- 
tainly has  beneficial  etfect,  and  has  reduced  drinking  and  ctime  to  a  minimum 
among  the  members  of  the  "Shaker"  or  "Tsohaddam"  church. 


JiooNEY]  SKETCH    OF   WOVOKA  765 

is  a  narrow  strip  of  level  sage  i)rairie  some  30  miles  in  lengtb,  walled 
in  by  the  giant  sierras,  their  sides  torn  and  gashed  by  volcanic  con- 
vulsions and  dark  with  gloomy  forests  of  pine,  their  towering  sumnnts 
wliite  with  everlasting  snows,  and  roofed  over  by  a  cloudless  sky  whose 
blue  infinitude  the  mind  instinctively  seeks  to  penetrate  to  far-off 
worlds  beyond.  Away  to  the  south  the  view  is  closed  in  by  the  sacred 
mountain  of  the  Paiute,  where  their  Father  gave  them  the  first  fire  ' 
and  taught  them  their  few  simple  arts  before  leaving  for  his  home  in 
the  upper  regions  of  the  Sun-land.  Like  the  valley  of  liasselas,  it 
seems  set  apart  from  the  great  world  to  be  the  home  of  a  dreamer. 

Tlie  greater  portion  of  Nevada  is  an  arid  desert  of  rugged  mountains 
and  alkali  plains,  the  little  available  laud  being  confined  to  narrow 
mountain  valleys  and  the  borders  of  a  few  large  lakes.  These  tracts 
are  occupied  by  scattered  ranchmen  engaged  in  stock  raising,  and  as 
the  white  population  is  sparse,  Indian  labor  is  largely  utilized,  the 
Paiute  being  very  good  workers.  The  causes  which  in  other  parts  of 
the  country  have  conspired  to  sweep  the  Indiau  from  the  path  of  the 
white  man  seem  inoperative  here,  where  the  aboriginal  projjrietors  are 
regarded  rather  as  peons  under  the  protection  of  the  dominant  race, 
and  are  allowed  to  set  up  their  small  camps  of  tulo  lodges  in  convenient 
out-of-the-way  places,  where  they  spend  the  autumn  and  winter  in  hunt- 
ing, fishing,  and  gathering  seeds  and  pinon  nuts,  working  at  fair  wages 
on  ranches  through  spring  and  summer.  In  this  way  young  Wovoka 
became  attached  to  the  family  of  a  ranchman  in  Mason  valley,  named 
David  Wilson,  who  took  an  interest  in  him  and  bestowed  on  him  the 
name  of  Jack  Wilson,  by  which  he  is  commonly  known  among  the 
whites.  I^rom  his  association  with  this  family  he  gained  some  knowl- 
edge of  Englisli,  together  with  a  confused  idea  of  the  white  man's 
theology.  On  growing  u^)  he  married,  and  still  continued  to  work  for 
Mr  Wilson,  earning  a  reputation  for  industry  and  reliability,  but  attract- 
ing no  special  notice  until  nearly  30  years  of  age,  when  he  announced  I 
the  revelation  that  has  made  him  famous  among  the  tribes  of  the  west.  I 

Following  are  the  various  forms  of  his  name  Avhicli  I  have  noticed: 
Wo'voka,  or  Wii'voka,  which  I  have  provisionally  lendered  "Cutter," 
derived  from  a  verb  signifying  "to  cut;"  Wevokar,  Wopokahte, 
Kwohitsauq,  Cowejo,  Koit-tsow,  Kvit-Tsow,  Quoitze  Ow,  Jack  Wilson, 
Jackson  Wilson,  Jack  Winson,  John  Johnson.  He  has  also  been  con- 
founded with  Bannock  Jim,  a  Mormon  Bannock  of  Fort  Hall  reserva- 
tion, Idaho,  and  with  Johnson  Sides,  a  Paiute  living  near  Eeno,  Nevada, 
and  bitterly  opposed  to  Wovoka.  His  father's  name,  Tiivibo,  has  been 
given  also  as  Waughzeewaughber,  It  is  not  quite  certain  that  the 
Paiute  prophet  of  1870  was  the  father  of  Wovoka.  This  is  statetl  to 
have  been  the  case  by  one  of  Captain  Lee's  informants  {A.  G.  0.,  4) 
and  by  Lieutenant  Phister  {Fhister,  2).  Wovoka  himself  says  that  his 
father  did  not  preach,  but  was  a  "  dreamer  "  with  supernatural  powers. 
Certain  it  is  that  a  similar  doctrine  was  taught  by  an  Indian  living  in 


766  THE    GHOST-DANCE    RELIGION  [eth.an.n.u 

tbe  same  valley  in  Wovoka's  boyhood.  Possibly  the  discrepancy  might 
be  explained  by  an  nnwillingness  on  the  part  of  the  messiah  to  share 
hi?  spiritual  honors. 

In  proi>ortion  as  Wovoka  and  his  doctrines  have  become  subjects  of 
widespread  curiosity,  so  have  they  become  subjects  of  ignorant  misrep- 
resentation and  deliberate  falsification.  Different  writers  have  made 
him  a  Paiute,  a  half-blood,  and  a  Mormon  white  man.  Numberless 
stories  have  been  told  of  the  Origin  and  character  of  his  mission  and 
the  day  predicted  for  its  final  accomplishment.  The  most  mischievous 
and  persistent  of  these  stories  has  been  that  which  represents  him  as 
preaching  a  bloody  campaign  against  the  whites,  whereas  his  doctrine 
is  one  of  peace,  and  he  himself  is  a  mild  tempered  member  of  a  weak 
and  unwarlike  tribe.  His  own  good  name  has  been  lilched  from  him 
and  he  has  been  made  to  appear  under  a  dozen  difl'erent  cognomens, 
including  that  of  his  bitterest  enemy,  Johnson  Sides.  He  has  been 
denounced  as  an  impostor,  ridiculed  as  a  lunatic,  and  laughed  at  as  a 
pretended  Christ,  while  by  the  Indians  he  is  revered  as  a  direct 
messenger  from  the  Other  World,  and  among  many  of  tlie  remote  tribes 
he  is  believed  to  be  omniscient,  to  speak  all  languages,  and  to  be  invis- 
ible to  a  white  man.  We  shall  give  his  own  story  as  told  by  himself, 
with  such  additional  information  as  seems  to  come  from  authentic 
sources. 

Notwithstanding  all  that  had  been  said  and  written  by  newspaper 
correspondents  about  the  messiah,  not  one  of  them  had  undertaken  to 
find  the;  man  himself  and  to  learn  from  his  own  lips  what  he  really 
taught.  It  is  almost  equally  certain  that  none  of  them  had  even  seen 
a  Ghost  dance  at  close  quarters  —  certainly  none  of  them  understood 
its  meaning.  The  messiah  was  regarded  almost  as  a  myth,  something 
intangible,  to  be  talked  about  but  not  to  be  seen.  The  first  reliable 
information  as  to  his  personality  was  communicated  by  the  scout, 
Arthur  Chapman,  who,  under  instructions  from  the  War  Department, 
visited  the  Paiute  country  in  December,  1890,  and  spent  four  days  at 
Walker  lake  and  Mason  valley,  and  in  the  course  of  an  interview  with 
Wovoka  obtained  from  him  a  detailed  statement  similar  in  all  essen- 
tials to  that  which  I  obtained  later  on.     [Sec.  War,  3.) 

After  having  spent  seven  months  in  the  field,  investigating  the  new 
religion  among  the  prairie  tribes,  particularly  the  Arapaho,  and  after 
having  examined  all  the  documents  bearing  on  the  subject  in  the  files 
of  the  Indian  Office  and  War  Department,  the  author  left  Washington 
in  November,  1891,  to  find  and  talk  with  the  messiah  and  to  gather 
additional  material  concerning  the  Ghost  dance.  Before  starting,  I 
had  written  to  the  agent  in  charge  of  the  reservation  to  which  he  was 
attached  for  information  in  regard  to  the  messiah  (Jack  Wilson)  and 
the  dance,  and  learned  in  reply,  with  some  surprise,  that  tbe  agent  had 
never  seeji  him.  The  surprise  grew  into  wonder  when  I  was  further 
informed  that  there  were  "neither  Ghost  songs,  dances,  nor  ceremo- 


Moo.NEvj  SPEECH   OF   YOWALUCH  753 

"A  good  Christian  man  prayed  witli  me  four  days.  After  four  days,  a  roice  said 
to  me,  'You  shall  live  on  earth  four  weeks.'  My  soul  was  told  that  they  must 
build  a  church  for  mo  in  four  weeks.  I  liad  lumber  for  a  house,  and  my  friends  built 
church.  Had  it  all  done  iu  four  weeks  but  6  feet  of  roof,  and  spread  a  mat  over 
that.  Soon  as  the  church  was  finished  the  people  came  and  filled  the  house  and 
began  to  worship  God.  I  felt  strong  —  bigger  than  today  —  all  these  men  know 
this.  My  friends  worked  hard,  and  I  am  here  because  they  finished  the  house  in 
four  weeks.  My  soul  was  told  to  remain  on  earth  four  weeks  more.  All  my  friends 
came,  and  every  Saturday  we  worshiped  God.  In  four  weeks  more  my  suul  was 
told  that  I  should  live  on  earth  four  years  if  I  did  right  and  preached  for  God.  All 
felt  thankful,  and  people  joined  the  church  —  about  fifty  people.  I  was  promised 
more  time  if  we  worshiped  God. 

"A  bad  man  can't  reach  heaven.  I  believe  in  God.  I  saw  how  bad  I  used  to  be. 
God  sends  us  light  to  see.  They  know  in  heaven  what  we  think.  When  people  are 
sick,  we  i)ray  to  God  to  cure  us.  We  pray  that  he  take  the  evil  away  and  leave  the 
good.  If  man  don't  be  Christian,  he  will  suffer  and  see  what  is  bad.  When  we 
remember  Jesus  Christ's  name,  we  always  felt  happy  in  our  hearts.  This  is  good 
road  for  us  to  travel  if  we  hold  on.  If  we  do,  God's  angels  are  near  to  our  souls. 
Power  from  this  to  help  us.  When  we  pray,  it  helps  us  lots  in  our  hearts.  We  don't 
do  good  sometimes,  because  our  hearts  are  not  right.  When  our  body  and  heart  feel 
warm,  we  do  good  and  sing  good  songs.  As  Christ  said,  he  sends  power  to  every 
believing  soul  on  earth. 

"While  one  man  can  try  to  start  religion  here  on  earth,  it  don't  do  much  good; 
they  won't  believe  him  much.  That's  why  we  join  to  worship.  Now  we  are  pre- 
paring ourselves  for  judgment.  For  it  is  said,  it  don't  make  any  difference  if  he 
prays  good  and  does  good.  God  gives  him  help  and  words  to  speak.  Makes  no  dif- 
ference if  '  Boston '  or  Indian,  if  God  helps  we  know  it.  These  things  are  what  we 
learned.    We  learn  good  while  we  pray — voice  says.  Do  good. 

"  It  is  ten  years,  now,  since  we  began,  and  we  have  good  things.  We  all  love  these 
things  and  will  follow  them  all  time.  We  learn  to  help  ourselves  when  sick.  When 
our  friend  is  sick,  we  kneel  and  ask  for  help  to  cure  him.  We  learn  something  once 
in  a  while  to  cure  him.  Then  wo  do  as  we  know  to  help  him  and  cure  him.  If  we 
don't  learu  to  help  him,  wo  generally  lose  him. 

"This  is  a  pretty  accurate  synopsis  of  the  speech  delivered  to  me  by 
Slocum,  and  translated  by  another  Indian,  who  spoke  pretty  good  Eng- 
lish. But  that  a  more  thorough  knowledge  may  be  given  of  their  reli- 
gious belief,  I  give  also  a  brief  synopsis  of  another  speech  made  at  the 
same  meeting  by  Louis  Yowaluch,  a  full-blood  Indian,  who  is  the  legal 
Lead  of  this  church.    It  is  about  as  follows : 

"  Well,  my  friend,  we  was  about  the  poorest  tribe  on  earth.  We  was  only  tribe 
now  full  blood  and  nothing  else.  We  would  not  believe  anything.  Minister  came 
here,  but  we  laugh  at  him.  We  loved  bad.habits — stealing — and  John  Slocum  died. 
He  was  not  a  religious  man — knew  nothing  of  God — all  of  us  same.  We  heard  there 
was  a  God  from  Slocum — we  could  see  It.  Same  time  we  heard  God,  we  believe  it.  I 
was  worst  of  lot.  I  was  drunkard — was  half  starving — spent  every  cent  for  whisky. 
I  gambled,  raced  horses,  bet  shirt,  money,  blankets — did  not  know  any  better. 

".John  Slocum  brought  good  to  vis;  his  words  civilized  us.  We  could  see.  We 
all  felt  blind  those  times.  We  lost  by  drowning — our  friends  drink  whisky  and 
the  canoes  turn  over  —  we  died  out  in  the  bay.  Today  who  stopped  us  from  these 
things? 

"John  Slocum  came  alive,  aud  I  remember  God  and  felt  frightened.  We  never 
heard  such  a  thing  as  a  man  dying  and  bring  word  that  there  was  a  God.  I  became 
sick  for  three  weeks,  fovir  weeks.  I  hear  a  voice  saying  to  soul,  'Tomorrow  they 
will  be  coming  to  fix  you  up.'  Had  just  heard  about  John  Slocum,  and  knew  it  was 
punishment  for  my  bad  habits.     My  heart  was  black — it  was  a  bad  thing. 


754  THE    GHOST-DANCE    RELIGION  [eth.an.v.U 

"Now  I  have  <|uit  swearing — my  heart  is  upside  dowu  —  it  is  changed.  After  I 
heard  the  voice  I  heard  another  say:  'There  it  is  now  —  some  one  to  fix  you  up. 
Have  you  prepared  your  heart?  If  you  don't  believe  in  Christ,  you  will  go  into  a 
big  fire  and  burn  forever.'  I  saw  a  man's  hand  coming  to  my  heart.  That  day  I 
got  up  —  was  well  —  talked  to  my  friends,  advising  them.  I  will  remain  a  follower 
of  Christ  as  long  as  I  live. 

"Long  ago  we  knew  nothing  at  all.  When  Slocum  came  back  from  God,  we 
found  out  there  was  a  God.  From  that  time  we  have  prayed  for  anything  we  want. 
We  follow  God's  way.  God  teaches  us  if  we  do  bad  we  will  go  to  hell.  That's  why 
we  pray  and  avoid  bad  habits.  If  we  don't  ask  grace,  bad  things  come  when  wo 
eating.  When  we  drink  water,  we  think  about  God  before  drinking.  If  we  don't 
think  of  him,  may  be  we  get  sick  from  water.  If  traveling,  may  be  we  die  if  we 
don't  think  of  God.  We  are  afraid. to  do  wrong  against  God.  Long  time  ago  we 
worked  on  Sundays,  but  no  more  now.  Our  brother  Christ  has  given  us  sis  days  to 
■work.  On  Sunday  pray  to  God.  God  put  people  here  to  grow  —  puts  our  sOul  in 
our  body.  That's  why  we  pray  so  much.  If  we  quit,  like  a  man  quit  his  job,  he 
gets  no  pay.     We  would  go  to  fire  in  hell.     We  have  no  power  to  put  out  hell  fire. 

"Louis  Yowaluch  is  the  strong  man  of  the  Shaker  church.  He  is  6 
feet  tall,  rawboned,  muscular,  and  rather  slow.  While  he  may  once 
have  been,  as  he  says,  a  drunkard,  he  is  now  a  Christiau  man.  His 
conservativeness  makes  liim  a  fine  leader  for  the  organization,  while  all 
the  Indians  respect  him  for  his  humanity  and  charity,  for  his  honesty 
and  uprightness,  for  his  fearlessness  and  love  of  right.  He  fully  and 
freely  places  John  Slocum  at  the  head  of  the  church,  as  the  man  who 
ascended  to  heaven  and  brought  back  a  personal  knowledge  of  the 
road,  but  at  the  same  time  he  takes  the  lead  in  laying  out  work,  build- 
ing churches,  and  sending  out  preachers  to  new  tribes. 

"A  new  feature  of  this  religion  is  found  in  Sam  Yowaluch,  the 
brother  of  Louis.  He  is  younger  than  Louis,  and  has  more  of  the 
native  superstition  in  his  character.  He  has  by  common  consent  been 
placed  at  the  head  of  the  faith  cure  branch  of  the  church.  The  follow- 
ing synopsis  of  his  'talk'  will  be  an  explanation  of  his  position: 

"Among  the  Shakers,  John  Slocum  is  first.  Louis  is  next.  I  take  power  and 
cure  people  when  they  are  sick.  Long  time  ago  I  knew  nothing — ^just  like  an  ani- 
mal. No  doctoring,  no  medicine — no  good.  I  was  a  drunkard,  was  a  thief,  and  a 
robber.  When  I  joined  this  religion,  I  was  told  to  be  good.  When  .John  Slocum  was 
preaching,  I  hoard  that  if  I  prayed  I  would  have  power  and  be  a  medicine-man,  and 
could  cure  the  sick.  From  time  John  Slocum  preached  I  tried  to  be  a  good  Chris- 
tiau man.  I  prayed  and  was  sick— my  soul  was  sick.  I  prayed  to  God  and  he  pays 
me  for  that.  There  Is  lots  of  difterence  between  this  power  and  old  Indian  doctor- 
ing. This  is  not  old  power.  I  can  cure  people  now.  I  have  cured  some  white  men 
and  women,  but  they  are  ashamed  to  tell  it.  I  cure  without  money.  One  big,  rich 
man,  Henry  Walker,  was  sick — had  great  pains  in  his  ear  and  leg.  Doctor  at  Olym- 
pia  failed  to  cure  him,  and  he  came  to  .John  Slocum  and  me.  We  worked  for  him, 
prayed,  and  he  lay  down  and  slept  and  was  cured.  He  offered  us  twenty  dollars — 
but  no,  we  refused  it.  God  will  pay  us  when  we  die.  This  is  our  religion.  When 
we  die,  we  get  our  pay  from  God. 

"No,  we  do  not  believe  tire  Bible.  We  believe  in  God,  and  in  Jesus  Christ  as  the 
Son  of  God,  and  we  believe  in  a  hell.  In  these  matters  we  believe  the  same  as  the 
Presbyterians.  We  think  fully  of  God  today.  A  good  Christian  man  is  a  good 
medicine-man.  A  good  Christian  man  in  the  dark  sees  a  light  toward  God.  God 
makes  a  fog — good  Christian  man  goes  straight  through  it  to  the  end,  like  good 


MooNEY]  SHAKER    FORM    OF    CEREMONY  755 

medicine.  I  believe  this  religion.  It  helps  poor  people.  Had  man  can't  see  good — 
bad  man  can't  get  to  heaven  —  can't  find  his  way.  We  were  sent  to  jail  for  this 
religion,  but  we  will  never  give  up.  We  all  believe  that  John  Slocuni  died  and  went 
to  heaven,  and  was  sent  back  to  preacli  to  the  people.  AV'e  all  talk  about  that  and 
believe  it. 

"Tlie  Shakers  use  caudles,  bells,  crucifixes.  Catholic  pictures,  etc,  in 
their  church  and  other  ceremonies.  As  Mr  Ellis  says,  they  use  para- 
pliernalia  of  the  Catholic,  Presbyterian,  and  even  some  of  the  Indian 
religion.  They  cross  themselves  as  the  Catholics  do;  they  say  grace 
before  and  after  meals;  they  stand  and  pray  and  chant  in  unison;  they 
set  candles  around  the  dead  as  the  Catholics  do,  and  believe  in  the  cure 
of  the  sick  by  faith  and  prayer.  In  times  of  excitement  many  of  them 
twitch  and  shake,  but  in  no  instance  do  they  conduct  themselves  in  so 
nervnus  a  manner  as  I  have  seen  orthodox  Christians  do  at  old  Sandy 
Branch  camp-meeting  in  Illinois.  They  believe  that  by  praying  with 
a  man  or  woman  and  rubbing  the  person  they  could  induce  them  to 
join  their  church,  and  could  rub  away  their  sins;  but  they  have  no  rite, 
no  ceremony,  no  belief,  no  policy,  no  form  of  religion  that  is  not  in  use 
by  some  one  or  other  of  our  orthodox  people. 

"Tlieir  religion,  in  brief,  is  a  belief  in  God  as  the  father  and  ruler  of 
all,  and  in  Jesus  Christ  as  the  Son  of  God  and  the  Savior  of  mankind. 
They  know  there  is  a  heaven,  for  John  Slocum  was  there,  and  believe 
in  a  hell  of  fire  for  the  punishment  of  sinners,  because  the  angels  in 
heaven  told  John  Slocum  about  it.  They  do  not  care  for  the  Bible.  It 
is  of  no  use  to  them,  for  they  have  a  distinct  revelation  direct  from 
heaven.  This  is  the  only  practical  difference  between  them  and  the 
orthodox  believers,  and  this  they  do  not  care  for." 

Two  of  their  songs,  as  recorded  by  Mr  Wickersham,  are  as  follows : 

Stalib  gwueh  Kwe  Shuck,  or  Song  of  Heaven 

Alkwr  klfi  sutlh  akwe  scheldh  buchiiwakwid  shuck; 

AVhen  we  get  warning  from  heaven ; 
Gwalch  clah  tlOwch  kwc  lehass ; 

Tlien  the  angels  wi  1  come ; 
Gwalch  clah  gwii  til  iiddo  kwe  kii-kii  tedted  ; 

Then  the  wonderful  bells  will  ring; 
Gwalch  clah  ass  kwa-buch  kwe  kii-kti  tsille; 

Then  our  souls  will  bo  readj'; 
Gwalch  clah  owhuh  tu  shuck; 

Then  they  will  go  up  to  heaven; 
Gwalch  clah  talib  tobuch  ah  sho-shO-quille ; 

Then  we  will  sing  with  Jesus; 
Gwalch  clah  joil  tobuch  ah  sho-sho-qaille. 

Then  we  will  be  happy  with  Jesus. 

Qua-dd-taiU  Sldlib,  or  Preacher's  Song 

Chelch  lit  ta  l.i  bench ; 

Then  we  shall  sing; 
Chelch  lii  ta  la  bench ; 

Then  we  shall  sing  ; 
Chelch  lii  t.'i  1.1  bench ; 

Then  we  shall  sing; 
Al  kwe  shuck  alliil. 

Up  in  heaven's  house. 


756  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

Clielch  la  joilla; 

Tlicn  we'll  bo  happy ; 
Cheloh  la  joilla; 

Then  we'll  he  happy ; 
Chelch  la  joilla, 

Then  we'll  he  happy, 
Al  kwe  shuck  iilliil. 

TJp  in  heaven's  house. 

Chelch  la  joilla; 

Then  we'll  he  happy  j 
Chelch  la  joilla; 

Then  we'll  be  happy ;  ' 

Chelch  la  joilla, 

Then  we'll  be  happy, 
Yuchque  shO-sho-qiiille. 

Up  with  Jesus. 

Mr  Wickersham  then  gives  an  account  of  the  persecutions  to  which 
the  rising  sect  was  for  a  long  time  subjected,  chiefly  at  the  hands  of  agent 
Edwin  Eells  and  his  brother,  Eeverend  Myron  Eells,  already  quoted  at 
length,  who  was  at  that  time  the  missionary  on  the  Skokomish  reser- 
vation. As  Mr  Wickersham's  statements  in  this  regard  are  mainly  in  the 
form  of  extended  quotations  flom  Ten  Years'  Missionary  Work  at  Sko- 
komish, written  by  the  Reverend  Mr  Eells  himself,  they  may  be  regarded 
as  conclusive.  It  is  apparent  that  a  part  at  least  of  this  persecution, 
which  took  the  shape  of  banishment,  chains,  and  imprisonment,  and 
even  the  forcible  seizure  of  a  dead  body  from  the  bereaved  relatives, 
was  due  to  the  fact  that  the  Shakers,  who  considered  themselves  a 
genuine  branch  of  the  Christian  church,  were  disposed  to  lean  toward 
Catholicity  rather  than  toward  the  denominational  form  upheld  by  the 
agent  and  his  brother. 

However,  religious  persecution  failed  as  utterly  in  its  purpose  in  this 
case  as  it  has  and  must  in  all  others.  Quoting  from  Mr  Eells,  "The 
chiefs  did  not  care  if  they  were  deposed,  were  about  to  resign,  and  did 
not  wish  to  have  anything  more  to  do  with  the  'Boston'  religion  or  the 
agent.  Billy  Clams  was  ready,  if  need  be,  to  suffer  as  Christ  did.  He 
was  willing  to  be  a  martyr." 

Mr  Wickersham  continues : 

"  While  Billy  Clams  and  some  of  his  people  publicly  abandoned  the 
forms  of  Shaker  religion  rather  than  be  banished,  yet  John  Slocum  and 
his  people  refused  to  so  surrender,  and  the  agent  sent  out  his  police 
and  arrested  John  Slocum,  Louis  Yowaluch,  and  two  or  three  more  of 
these  people — good,  true  men — and,  loading  their  limbs  with  chains, 
coTifined  them  for  several  weeks  in  the  dirty  little  single  room  of  a  jail 
at  the  Puyallup  agency,  near  Tacoma.  Their  only  offense  was  worship 
of  a  different  form  from  that  adopted  by  the  agent  and  his  brother. 
They  had  broken  no  law,  created  no  disorder,  and  yet  they  suffered 
ignominious  incarceration  in  a  vile  dungeon,  loaded  with  chains,  at  the 
pleasure  of  the  agent.  The  Shakers  believed  in  God,  in  Jesus  Christ, 
in  heaven  and  hell,  in  temperance,  sobriety,  and  a  virtuous  life.     They 


MoosEY]  EFFECT    OF    LAND-SEVERALTY    LAW  757 

abaiuloned  the  old  Tiuliiin  religion  iinrt  all  its  vices  and  forms,  includ- 
ing tlu!  i)()wer  of  the  doctors  or  iiiedicine-inen.  These  medicine-meu 
had  a  great  hold  on  the  Indian  mind,  and  they  joined  the  minister  and 
the  agent  in  their  fight  on  the  Shakers,  because  the  Shakers  fought 
them;  so  tliat  there  was  seen  the  unique  spectacle  of  the  savage  sham- 
anism of  tlie  American  Indian  and  the  supposed  orthodox  religion  of 
civilization  hand  in  liand  fighting  the  followers  of  Jesus  Christ. 

"Imprisonment,  banishment,  threats,  chains,  and  the  general  111  will 
of  the  agent  and  all  his  employees  were  visited  on  these  Shakers  who 
continued  to  practice  their  forms  of  worship,  and  yet  they  did  continue 
it.  In  spite  of  the  fact  that  they  occupied  a  place  only  half-way 
between  slaves  and  freemen,  and  were  under  the  orders  of  the  agent 
and  subject  to  be  harassed  and  annoyed  all  the  time  by  him,  yet  they 
continued  nobly  and  fearlessly  to  practice  their  religion  and  to  worship 
Gotl  and  Jesus  Christ  as  they  saw  fit.  To  do  it,  however,  they  were 
forced  to  stay  away  from  the  reservations,  where  the  greater  number  of 
employees  were  located,  and  their  churches  were  built  on  Mud  bay  and 
Oyster  bay,  far  away  from  the  reservations. 

"But  a  brighter  day  came  for  these  people,  a  day  when  they  could 
stand  up  and  defy  every  form  or  force  of  persecution.  In  1886  Con- 
gress passed  the  Indian  land  severalty  bill,  an  act  providing  for  divid- 
ing lands  in  severalty  to  Indians,  and  providing  that  those  who  took 
lands  and  adopted  the  habits  of  civilized  life  should  be  American  citi- 
zens, with  all  the  rights,  privileges,  and  immunities  of  any  other  citizen. 
In  1892  I  was  appointed  by  Judge  Hanford  to  defend  a  prisoner  in 
the  United  States  district  court  at  Tacoma.  The  prisoner  was  accused 
of  selling  liquor  to  a  Puyallup  Indian,  but  it  appeared  on  cross-exami- 
nation that  this  Indian  owned  land  in  severalty,  voted,  paid  taxes,  and 
exercised  other  rights  of  citizenship.  The  question  was  then  raised  by 
me  on  motion  to  dismiss,  that  these  land-holding,  tax-paying  Indians 
were  citizens  of  the  United  States,  free  and  independent.  The  United 
States  prosecuting  attorney  appeared  to  contest  the  claim,  but  after 
an  extended  argument  Judge  Hanford  held  with  me,  and  the  prisoner 
was  discharged. 

"The  effect  of  this  decision  was  far-reaching.  It  meant  that  all 
land-holding  Indians  were  no  longer  wards  of  the  government,  but  free 
citizens  and  not  under  the  control  of  the  Indian  agent.  The  Shaker 
people,  hearing  this,  sent  a  deputation  to  see  me,  and  I  held  a  long  con- 
sultation with  them,  assuring  them  that  they  were  as  free  as  the  agent, 
and  could  establish  their  own  church,  own  and  build  houses  of  worship, 
and  do  both  in  religious  and  worldly  matters  as  other  citizens  of  the 
United  States  could.  This  was  glorious  news  to  them.  It  meant  free- 
dom, it  meant  the  cessation  of  persecution  and  annoyance  by  the 
agency  employees,  and  they  were  jubilant. 

"Accordingly  they  met  on  June  6, 1892,  at  Mud  bay,  at  Louis  Yowa- 
luch's  house,  and  organized  their  church  on  a  regular  business  basis. 


758 


THE    GHOST-DANCE    RELIGION 


[ETH.  AXN.  14 


The  following  oflBcers  were  elected :  Heartmau,  Louis  Yowaluch ;  elders, 
John  Slocum,  Louis  Yowaluch,  John  Smith,  James  Walker,  Charles 
Walker,  John  W.  Simmons,  and  William  James.  At  this  meeting  the 
following  persons  were  also  appointed  ministers  of  this  church,  and 
licenses  were  issued  to  them,  to  wit:  Louis  Yowaluch,  John  Slocum, 
James  Tobin,  John  Powers,  and  Itichard  Jackson.  Provision  was  made 
to  establish  a  church  at  the  Puyallup  reservation,  where  the  power  of 
the  agent  had  hitherto  kept  them  out,  and  William  James,  a  Puyallup 
landowner,  gave  land  for  a  church.  After  much  talk  about  sending  out 
ministers,  etc,  the  meeting  adjourned,  after  a  two  days'  session,  and 


Fig.  68 — Shaker  church  at  Mud  bay. 

tne  Shaker  church,  after  eleven  years'  fighting  against  persecutions, 
was  an  established  fact,  free  and  independent,  with  its  own  officers, 
ministers,  and  church  property. 

"The  spectacle  of  an  Indian  church  with  Indian  officers,  pi-eachers, 
and  members,  and  of  houses  built  by  the  Indians  for  church  purposes, 
was  too  much  for  the  average  citizen  of  Puget  sound,  and  tlie  Shaliers 
were  continually  disturbed,  not  only  by  the  whites,  but  by  the  Indians 
who  could  not  and  did  not  appreciate  the  change  to  citizenship,  so  that 
I  was  constantly  applied  to  for  protection  by  the  ministers  and  members 
of  the  Shaker  church.  A  'paper'  has  a  great  effect  on  the  average 
Indian,  and  I  issued  on  application  several  papers  addressed  in  general 
terms  to  those  who  might  be  disposed  to  interfere  with  them,  which  had 
a  quieting  effect  and  caused  evil-disposed  persons  to  respect  the  Indians 


MooNiT]  GROWTH   OF   THE   SHAKER    CHURCH  759 

and  tlieir  religion,  or  at  least  to  let  them  alone.  They  now  feel  quite 
confident  of  their  position,  and  are  acting  quite  like  the  average  citizen. 
Even  the  persons  who  per8e<!uted  them  for  eleven  years  now  felt  obliged 
to  retire  from  the  conflict,  and  a  day  of  peace  is  reached  at  last. 

"The  Shaker  church  now  reaches  over  neatly  the  whole  of  western 
Washington.  The  story  of  Slocum's  death  and  visit  to  heaven,  and 
his  return  to  preach  to  the  Indians,  is  accepted  by  them  as  a  direct 
revelation  of  the  will  of  God.  They  say  that  they  do  not  need  to  read 
the  Bible,  for  do  they  not  have  better  and  more  recent  testimony  of  the 
existence  of  heaven  and  of  the  way  to  that  celestial  home  than  is  con- 
tained in  the  Bible?  Here  is  John  Slocum,  alive,  and  has  he  not  been 
to  heaven?  Then,  why  read  the  Bible  to  learn  the  road,  when  John 
cau  so  easily  tell  them  all  about  it?  The  Bible  says  there  are  many 
roads;  the  Catholics  have  one,  the  Presbyterians  another,  and  the  Con- 
gregationalists  a  third;  but  John  Slocum  gives  them  a  short,  straight 
road — and  they  choose  that. 

"The  Shaker  church  now  has  a  building  for  church  purposes  at  Mud 
bay,  at  Oyster  bay,  at  Cowlitz,  Chehalis,  and  Puyallup.  They  have 
about  a  dozen  ministers  regularly  licensed,  and  about  500  members. 
Most  of  the  Indians  at  Skokoniish  belong,  while  the  Squaxins,  Chehalis, 
Nisqually,  Cowlitz,  and  Columbia  Kiver  Indians,  and  in  fact  the 
majority  of  the  Indians  of  western  Washington,  either  belong  or  are 
in  sympathy  with  its  teachings,  so  that  it  is  now  the  strongest  church 
among  them.  They  are  sending  out  runners  to  the  Yakimas  east  of  the 
Cascade  mountains,  and  expect  before  long  to  make  an  effort  to  convert 
that  tribe. 

"The  Indian  is  inclined  to  be  weak,  and  to  adopt  the  vices  of  the 
white  man,  but  not  his  virtues.  However,  this  is  not  true  of  the 
Shakers.  They  do  not  drink  intoxicants  of  any  kind,  and  make  a 
special  effort  at  all  times  to  banish  liquor.  This  is  the  strong  element 
in  their  faith,  and  the  one  for  which  they  fight  hardest.  They  feel 
upon  their  honor  in  the  matter,  and  contrast  the  members  of  their 
church  at  every  place  with  those  belonging  to  the  other  denominations — 
and  it  is  too  true  that  an  Indian  does  not  seem  at  all  to  be  restrained 
from  drink  by  belonging  to  the  other  churches  as  he  does  in  the  Shaker 
church.  lu  the  others  he  feels  no  personal  interest.  The  honor  of 
neither  himself  nor  his  people  is  involved,  and  if  he  disgraces  himself 
it  reflects,  in  his  oi)inion,  rather  on  the  white  man's  church.  Not  so 
with  the  Shakers.  No  white  man  belongs  to  their  church,  and  it  is 
their  boast  that  no  white  preacher  can  keep  his  Indian  members  from 
drink  as  they  can  —  and  it  is  true.  After  their  opposition  to  liquor, 
next  comes  gambling.  From  these  two  vices  flow  nearly  all  troubles 
to  the  Indian,  and  the  Shakers  are  certainly  successful  in  extinguishing 
their  spread  among  the  Indians.  They  make  special  war  on  drunken- 
ness, gambling,  and  horse  racing,  and  preach  honesty,  sobriety,  tem- 
perance, and  right  living. 


760  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

"The  Presbyterian  church  occupies  a  queer  position  with  regard  to 
these  people.  The  Reverend  M.  G.  Mann  has  been  the  missionary  to 
the  Indians  of  Paget  sound  for  many  years,  and  has  succeeded  in  malc- 
ing  a  very  favorable  impression  upon  them.  He  has  been  specially 
attentive  to  the  Shakers,  and,  to  his  credit  be  it  said,  has  never  tried  to 
coerce  them,  and  has  only  dealt  with  them  kindly.  So  far  has  this 
gone  that  Louis  Yowaluch  was  long  ago  taken  into  the  Presbyterian 
church,  and  is  now  an  accredited  elder  therein.  Louis  does  not  know, 
seemingly,  how  to  escape  from  his  dual  position,  or  rather  does  not  seem 
to  think  that  he  needs  to  escape.  It  all  seems  to  be  for  the  best  inter- 
est of  his  people,  so  he  continues  to  occupy  the  position  of  elder  in  the 
Presbyterian  church  and  headman  of  the  Shaker  church. 

"At  a  recent  meeting  of  the  Presbyterian  ministers  the  position  of 
these  Shaker  people  was  fully  discussed,  and  the  strongest  language 
was  used  in  saying  only  good  about  them,  and  every  effort  seems  to  be 
made  by  the  Presbyterians  to  claim  the  Shakers  in  a  body  as  members 
of  the  Presbyterian  church.  If  this  account  were  not  already  too  long, 
the  reports  of  the  church  on  the  subject  would  be  quoted,  but  the  fact 
speaks  volumes  for  the  character  of  the  Shakers  and  their  teaching. 

"In  conclusion:  I  have  known  the  Shaker  people  now  intimately,  as 
their  attorney,  for  more  than  a  year,  and  out  of  the  many  drunken 
Indians  I  have  seen  in  that  time  not  one  was  a  Shaker.  Xot  one  of 
their  people  has  been  arrested  for  crime  in  that  time.  They  are  good 
citizens,  and  are  far  more  temperate  and  peaceable  than  those  Indians 
belonging  to  the  other  churches.  I  feel  that  their  church  is  a  grand 
success  in  that  it  prevents  idleness  and  vice,  drunkenness  and  disorder, 
and  tends  to  produce  quiet,  peaceable  citizens,  and  good  Christian 
people.  I  think  the  Presbyterians  make  a  mistake  in  trying  to  bring 
the  Shakers  into  their  fold — they  ought  rather  to  protect  them  and  give 
them  every  assistance  in  their  autonomy.  It  adds  the  greatest  incen- 
tive to  their  labors,  and  makes  them  feel  as  if  they  were  of  some 
account.  It  lets  them  labor  for  themselves,  instead  of  feeling,  as  always 
heretofore,  that  some  one  else — they  hardly  knew  who — was  responsible. 
Their  forms  of  Christianity  are  not  very  unorthodox — their  Christianity 
is  quite  orthodox,  not  exactly  because  they  take  Slocum's  revelation 
instead  of  the  Bible,  but  the  result  is  the  same — a  Christian. 

"James  Wickeksham. 

"Tacoma,  Washington,  June  25,  1893." 

From  competent  Indian  informants  of  eastern  Washington — Charles 
Ike,  half-blood  Yakima  interpreter,  and  Chief  Wolf  Necklace  of  the 
Pa'lus,  we  gather  additional  particulars,  from  which  it  would  appear 
that  there  are  more  things  in  the  Shaker  system  than  are  dreamed  of 
in  the  philosophy  of  the  Presbyterian  general  assembly. 

According  to  their  statements,  Yowaluch,  or  Ai-yiil,  as  he  is  known 
east  of  the  Cascades,  was  noted  as  a  gambler  before  he  received  his 
revelation.     His  followers  are  called  Shiipupu'lema,  or  "blowers,"  by 


MooNBY]  SHAKEU   CEREMONIAL    SYMHOLISM  761 

the  Yakima,  from  the  fact  that  on  meeting  a  stranger,  instead  of  at 
once  shaltJog  hands  with  him  in  the  usual  manner,  they  first  wave  the 
hand  gently  in  front  of  his  face  like  a  fan,  and  blow  on  him.  in  order 
to  "blow  away  the  badwcss"  from  him.  They  first  appeared  among  the 
Yakima  and  other  eastern  tribes  about  six  years  ago,  and  are  gradu- 
ally gaining  adherents,  although  as  yet  they  have  no  regular  time 
or  place  of  assembly.  They  are  much  addicted  to  making  the  sign  of 
the  cross — the  cross,  it  is  hardly  necessary  to  state,  being  as  much 
an  Indian  as  a  Christian  symbol — and  are  held  in  ^reat  repute  as 
doctors,  their  treatment  consisting  chiefly  of  hyimotlc  performances 
over  the  patient,  resulting  in  the  spasmodic  shaking  already  described. 
In  doctoring  a  patient  the  "blowers"  usually  galther  around  him  in 
a  circle  to  the  number  of  about  twelve,  dressed  in  a  very  attractive 
ceremonial  costume,  and  each  wearing  on  his  head  a  sort  of  crown  of 
woven  cedar  bark,  in  which  are  fixed  two  lighted  candles,  while  in  his 
right  hand  he  carries  a  small  cloth,  and  in  the  left  another  lighted 
candle.  By  fastening  screens  of  colored  cloth  over  the  candles  the  light 
is  made  to  appear  yellow,  white,  or  blue.  The  candle  upon  the  fore- 
head is  yellow,  symbolic  of  the  celestial  glory ;  that  at  the  ba«k  of  the 
head  is  white,  typical  of  the  terrestrial  light,  while  the  third  is  blue, 
the  color  of  the  sky. 

Frequently  also  they  carry  in  their  hands  or  wear  on  their  heads  gar- 
lands of  roses  and  other  flowers  of  various  colors,  yellow,  white,  and 
blue  being  the  favorite,  which  they  say  represent  the  colors  of  objects 
in  the  celestial  world.  While  the  leader  is  going  through  his  hypnotic 
performance  over  the  patient  the  others  are  waving  the  cloths  and 
swinging  in  circles  the  candles  held  in  their  hands.  In  all  this  it  is 
easy  to  see  the  influence  of  the  Catholic  ritual,  with  its  censers,  tapers, 
and  flowers,  with  which  these  tribes  have  been  more  or  less  familiar 
for  the  last  fifty  years. 

A  single  instance  will  suffice  to  show  the  methods  of  the  blower  doc- 
tors. The  story  is  told  from  the  Indian  point  of  view,  as  related  by  the 
half-blood  interpreter,  who  believed  it  all.  About  six  years  ago  two 
of  these  doctors  from  the  north,  while  visiting  near  Woodland  on  the 
Columbia,  were  called  to  the  assistance  of  a  woman  who  was  seriously 
ill,  and  had  re<',eived  no  benefit  from  the  treatment  of  the  native  doctors. 
They  came  and  almost  immediately  on  seeing  the  patient  announced  to 
the  relatives  that  the  sickness  had  been  put  into  her  by  the  evil  magic 
of  a  neighboring  medicine-man,  whom  they  then  summoned  into  their 
presence.  When  the  messenger  arrived  for  him,  the  medicineman 
refused  to  go,  saying  that  the  doctors  were  liars  and  that  he  had  not 
made  the  woman  ill.  By  their  clairaudient  power — or  possibly  by  a 
shrewd  anticipation  of  probabilities — the  doctors  in  the  other  house 
knew  of  his  refusal  and  sent  another  messenger  to  tell  him  that  conceal- 
ment or  denial  would  not  avail  him,  and  that  if  he  refused  to  come  they 
would  proceed  to  blow  the  sickness  into  his  own  body.    Without  further 


762  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

argument  lie  accompanied  the  messengers  to  the  sick  woman's  house. 
As  he  entered,  the  chief  doctor  stepped  up  to  him  and  looking  intently 
into  his  face,  said,  "I  can  see  your  heart  within  your  body,  and  it  is 
black  with  evil  things.  You  are  not  fit  to  live.  You  are  making  this 
woman  sick,  but  we  shall  take  out  the  badness  from  her  body."  With 
the  cloths  and  lighted  candles  the  two  doctors  then  approached  the  sick 
woman  and  commanded  her  to  arise,  which  she  did,  although  she  had 
been  supposed  to  be  too  weak  to  stand.  Waving  the  cloths  in  front  of 
her  with  a  gentle  fanning  motion,  and  blowing  upon  her  at  the  same 
time,  thej^  proceeded  to  drive  the  disease  out  of  her  body,  beginning 
at  the  feet  and  working  upward  until,  as  they  approached  the  head  the 
principal  doctor  changed  the  movement  to  a  rapid  fanning  and  corre- 
sponding blowing,  while  the  assistant  stood  ready  with  his  cloth  to 
seize  the  disease  when  it  should  be  driven  out.  All  this  time  the  medi- 
cine-man standing  a  few  feet  away  was  shaking  and  quivering  like  one 
in  a  fit,  and  the  trembling  became  more  violent  and  spasmodic  as  the 
doctors  increased  the  si)eed  of  their  motions.  Fi  nally  the  leader  brought 
his  hands  together  over  the  woman's  head,  where,  just  as  the  disease 
attempted  to  escape,  it  was  seized  and  imprisoned  in  the  cloth  held  by 
his  assistant.  Then,  going  up  to  the  medicine-man,  with  a  few  rapid 
passes  they  fanned  the  disease  into  his  body  and  he  fell  down  dead. 
The  woman  recovered,  and  with  her  sister  has  recently  come  up  to  Ihe 
Yakima  country  as  an  apostle  of  the  new  religion,  preaching  the  doc- 
trines and  performing  the  wonders  which  she  has  been  taught  by  the 
Nisqually  doctors. 

This  is  the  Indian  story  as  told  by  the  half-blood,  who  did  not  claim 
to  have  been  an  eye-witness,  but  spoke  of  it  as  a  matter  of  common 
knowledge  and  beyond  question.  It  is  doubtless  substantially  correct. 
The  hypnotic  action  described  is  the  same  which  the  author  has 
repeatedly  seen  employed  in  the  Ghost  dance,  resulting  successively 
in  involuntary  trembling,  violent  spasmodic  action,  rigidity,  and  final 
deathlike  unconsciousness.  The  Ghost  dancers  regard  the  process  not 
only  as  a  means  of  bringing  them  into  trance  communication  with-their 
departed  friends,  but  also  as  a  preventive  andjMireofjlis^ease,  jogtjis 
we^Jiaye  our  faith  healers  aji<Ljnagnetic_doctors.  /  Witli  the  Indian's 
implicit  faith  in  the  supernatural  ability  of  the  doctor,  it  is  easy  to  sup- 
pose that  the  mental  efiect  on  the  woman,  who  was  told  and  believed 
that  she  was  to  be  cured,  would  aid  recovery  if  recovery  was  possible. 
It  is  unlikely  that  death  resulted  to  the  medicine-man.  It  is  more  prob- 
able that  under  the  hypnotic  spell  of  the  doctors  he  fell  unconscious 
and  apiiarently  lifeless  and  remained  so  perhaps  for  a  considerable  time, 
as  frequently  happens  with  sensitive  subjects  in  the  Ghost  dance.  The 
fact  that  the  same  jirocess  should  produce  exactly  opposite  effects  in 
the  two  subjects  is  easily  explainable.  The  object  of  the  hypnotic  per- 
formance was  simply  to  bring  the  mind  of  the  subject  under  the  control 
of  the  operatdi'.     This  accomplished,  the  mental,  and  ultimately  the 


MfKiNEYi  SHAKEE   CONTACT   WITH    WOVOKA  763 

physical,  effect  on  either  subject  was  whatever  the  operator  wished 
it  to  be.  After  bringing  both  under  mental  control  in  the  manner 
described,  he  suggested  recovery  to  the  woman  and  sickness  or  death 
to  the  medicineman,  and  the  result  followeil. 

Until  the  advent  of  these  women  from  beyond  the  mountains  such 
hypnotic  performances  seem  to  have  been  unknown  among  the  Yakima 
and  other  eastern  tribes  of  the  Columbia  region,  the  trance  condition 
in  the  Smohalla  devotees  being  apparently  due  entirely  to  the  effect  of 
the  rhythmic  dances  and  songs  acting  on  excited  imaginations,  without 
the  aid  of  blowing  or  manual  passes. 

Hypnotism  and  so-called  magnetism,  however,  appear  to  have  been 
employed  by  the  medicinemen  of  the  Chinook  tribes  of  the  lower 
Columbia  from  ancient  times.  Especially  wonderful  in  this  connection 
are  the  stories  told  of  one  of  these  men  residing  at  Wushqum  or 
Wisham,  near  The  Dalles. 

About  the  time  the  two  blower  doctors  appeared  at  Woodland,  other 
apostles  of  the  same  doctrine,  or  it  may  have  been  the  same  two  men, 
went  up  Willamet  river  into  central  Oregon,  teaching  the  8an)e  system 
and  performing  the  same  wonders  among  the  tribes  of  that  region. 
And  here  comes  in  a  remarkable  coincidence,  if  it  be  no  more.  It  is 
said  among  the  northern  Indians  that  on  this  journey  these  apostles 
met,  somewhere  in  the  south,  a  young  man  to  whom  they  taught  their 
mysteries,  in  which  he  became  such  an  apt  pupil  that  he  soon  out- 
stripped his  teachers,  and  is  now  working  even  greater  wonders  among 
his  own  people.  This  young  man  can  be  no  other  than  Wovoka,  the 
messiah  of  the  Ghost  dance,  living  among  the  Paiute  in  western  Ne- 
vada. The  only  question  'is  whether  the  story  told  among  the  Colum- 
bia tribes  is  a  myth  based  on  vagiie  rumors  of  the  southern  messiah 
and  his  hypnotic  performances,  so  similar  to  that  of  the  blower  doc- 
tors, or  whether  Wovoka  actually  derived  his  knowledge  of  such  things 
from  these  northern  apostles.  The  latter  supposition  is  entirely  within 
the  bounds  of  possibility.  The  time  corresponds  with  the  date  of  his 
original  revelations,  as  stated  by  himself  to  the  writer.  He  is  a  young 
man,  and,  although  he  has  never  been  far  from  home,  the  tribe  to 
which  he  belongs  roams  in  scattered  bands  over  the  whole  country  to 
the  Willamet  and  the  watershed  of  the  Columbia,  so  that  communica- 
tion with  the  north  is  by  no  means  difficult.  He  himself  stated  that 
Indians  from  Warmspring  reservation,  in  northern  Oregon,  have 
attended  his  dances  near  Walker  lake. 


Chapter  IX 

WOVOKA  THE  MESSIAH 

When  the  sun  died,  I  went  up  to  heaven  and  saw  God  and  all  the  people  ■who  had 
died  a  long  time  ago.  God  told  me  to  come  back  and  tell  my  people  they  must  he 
good  and  love  one  another,  and  not  tight,  or  steal,  or  lie.  He  gave  me  this  dance  to 
give  to  my  people. —  Woroka. 

When  Tavibo,  tbe  propliet  of  Mason  valley,  died,  about  1870,  he  left 
a  son  named  Wovoka,  "  The  Cutter,"  about  1-t  years  of  ageX  The 
prophetic  claims  and  teachings  of  the  father,  the  reverence  with  which 


Fig.  89— Wovoka. 

he  was  regarded  by  the  peoj^le,  and  the  mysterious  ceremonies  which 
were  doubtless  of  frequent  performance  in  the  little  tule  wikiup  at 
home  must  have  made  early  and  deep  impression  on  the  mind  of  the 
boy,  who  seems  to  have  been  by  nature  of  a  solitary  and  contemplative 
disposition,  one  of  those  born  to  see  visions  and  hear  still  voices. 

The  physical  environment  was  favorable  to  the  development  of  such 
a  character.     His  native  valley,  from  which  he  has  never  wandered, 
764 


MooNKv]  TSCHADDAM    OR   SHAKER   RELIGION  751 

lu  conclusion,  i)ormit  me  to  say  that  the  general  assembly  of  the  Presbyterian 
church  in  this  state  lias  sevrral  times  examined  into  the  rclijjion  and  character  of 
the  Shaker  or  Slociini  chiircli,  and  lias  highly  inilorsed  its  people  and  their  character 
and  actions.  Vowalncli  is  their  head  now,  and  the  strongest  man  mentally  among 
them. 

Some  months  later  Mr  Wickersham  forwarded  a  circumstantial  and 
carefully  written  statement  of  the  history  and  present  condition  of  the 
movement.  In  accordance  with  his  retjuest,  we  publish  it  as  written, 
omitting  only  some  paragraphs  which  do  not  bear  directly  on  the  gen- 
eral subject.  It  may  be  considered  as  an  official  statement  of  the 
Shaker  case  by  their  legally  constituted  representative.  As  might 
have  been  expected,  he  takes  direct  issue  with  those  who  have  opposed 
the  new  religion.  The  reader  will  note  the  recurrence  of  the  Indian 
sacred  number,  four,  in  Slocum's  speech,  as  also  the  fa^^t  that  his  first 
trance  was  the  culmination  of  a  serious  illness. 

Tschaddam  or  Shaker  religio7i 

"On  Christmas  day,  1854,  a  treaty  was  signed  at  the  mouth  of  She- 
nahnam  or  Medicine  creek,  on  the  south  side  of  Puget  sound,  Washing- 
ton, between  Isaac  I.  Stevens,  governor  and  ex  officio  superintendent  of 
Indian  affairs  for  the  United  States,  and  the  chief  and  headmen  of  the 
Nisqually,  Puyallup,  and  other  small  tribes  of  Indians  residing  around 
the  south  shores  of  Puget  sound. 

"One  of  these  small  tribes  was  tlie  Squaxin,  situated  on  the  south- 
western brauch  or  arm  of  Puget  sound,  now  known  as  Little  Skookum 
bay,  in  Mason  county,  Washington,  near  Olympia,  The  remaining 
members  of  this  tribe  yet  live  on  the  old  home  pla«es,  having  purchased 
small  tracts  of  their  old  hunting  grounds  from  the  first  settlers;  and 
they  now  make  a  living  by  fishing  and  gathering  oysters  as  in  days  of  old. 
Of  the  fishy  tribe  of  Squaxin  was  born  John  Slocum,  as  he  is  known  to 
the 'Boston  man,'  but  to  his  native  friends  heisknownasSqu-sachtun. 

"John  Slocum,  Squsacht-un,is  now  (1893)  about  51  years  of  age,  about 
5  feet  8  inches  high,  and  weighs  about  ICO  pounds;  rather  stoop  shoul- 
dered, with  a  scattering  beard,  a  shock  of  long  black  hair,  a  flat  head 
(fashionably  flat,  and  produced  by  pressure  while  a  baby),  bright  eyes, 
but  in  all  rather  a  common  expression  of  countenance.  He  is  modest 
and  rather  retiring,  but  has  unquestioned  confidence  in  himself  and 
his  mission.  He  is  married,  and  up  to  the  time  of  his  translation  was 
looked  on  as  a  common  Indian,  with  a  slight  inclination  to  fire-water 
and  pony  racing,  as  well  as  a  known  fondness  for  Indian  gambling. 

"In  the  month  of  October,  1881,  Slocum  was  unaccountably  drawn  to 
think  of  his  evil  courses.  While  in  the  woods  he  knelt  and  prayed 
to  God,  and  began  seriously  to  think  of  the  error  of  his  ways  and  of 
the  evil  days  that  had  fallen  on  his  few  remaining  native  friends. 
Whisky,  gambling,  idleness,  and  general  vice  had  almost  exterminated 
his  people.  His  eyes  were  opened  to  the  folly  of  these  facts,  and  he 
14  ETH — PT  2 8 


752  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

prayed.  He,  however,  became  sick;  and  as  his  sickness  increased, 
these  ideas  became  brighter  in  his  mind  and  his  duty  more  clear.  Ho 
grew  worse,  and  one  day  he  died.  He  was  pronounced  dead  by  all 
present,  and  was  laid  out  for  burial.  His  brother  went  to  Olympia 
for  a  coffin,  and  a  grave  was  prepared.  He  died  at  4  oclock  in  the 
morning,  and  late  in  the  afternoon  he  again  resumed  life  and  recovered 
consciousness. 

"  His  recovery  was  rapid,  and  immediately  he  told  those  present  that 
during  his  term  of  death  his  soul  had  been  to  heaven,  where  it  had 
been  met  by  the  angels,  who,  after  a  proper  inquiry  as  to  his  name,  etc., 
told  him  that  he  had  been  bad  on  earth,  and  reminded  him  very  forcibly 
of  his  shortcomings  while  there,  and  finally  wound  up  by  informing 
him  that  he  could  not  enter  heaven,  but  that  he  could  either  go  to  hell 
or  could  go  back  to  the  earth  and  preach  to  the  Indians  and  tell  them 
the  way  to  heaven.  He  accepted  this  latter  proposition,  and  the  result 
was  that  his  soul  again  returned  to  earth,  reentered  its  old  body,  and 
has  from  that  day  to  this  animated  Slocum  with  the  spirit  of  a  crusader 
against  gambling,  whisky  drinking,  and  other  'Boston'  vices. 

"About  a  year  ago  I  was  employed  by  these  people  as  their  attorney, 
and  at  their  request  attended  the  meetings  in  Mason  county,  and  had  a 
long  conference  with  them.  As  a  practical  person  would,  Slocum 
undertook  to  demonstrate  to  me  his  honesty  and  the  divine  character 
of  their  religion,  and  at  a  large  meeting  composed  only  of  Indians, 
members  of  his  church,  he  made  to  me  a  long  public  statement  of  facts, 
and  explained,  through  an  iiitepreter,  the  character  of  their  religion 
and  of  their  belief.  I  wrote  down  at  the  time  a  synopsis  of  what  was 
said  to  me,  and  now  quote  it  at  some  length  as  being  the  exact  words 
of  Slocum,  and  as  the  best  explanation  of  their  religion. 

"Standing  before  all  his  people,  in  the  most  solemn  and  impressive 
manner,  in  their  church,  he  said  in  substance : 

'"The  witnesses  have  spoken  the  truth.  I  was  sick  about  two  weeks,  and  had  five 
Indian  doctors.  I  grew  very  Aveak  and  poor.  Dr  Jim  was  there.  He  could  not 
oire  me.  They  wanted  to  save  me,  but  my  soul  would  die  two  or  three  hours  at  a 
time.  At  night  my  breath  was  out,  and  I  died.  All  at  once  I  saw  a  shining  light  — 
great  light  —trying  my  soul.  I  looked  and  saw  mj'  body  had  no  soul — looked  at  my 
own  body  —  it  was  dead. 

"I  came  through  the  first  time  and  told  my  friends,  'When  I  die,  don't  cry,'  and 
then  I  died  again.  Before  this  I  shook  hands  and  told  my  friends  I  was  going  to 
die.  Angels  told  me  to  look  back  and  see  my  body.  I  did,  and  saw  it  lying  down. 
When  I  saw  it,  it  was  pretty  poor.  My  soul  left  body  and  went  up  to  judgment 
place  of  God.     I  do  not  know  about  body  after  4  oclock. 

"I  have  seen  a  great  light  in  my  soul  from  that  good  land;  I  have  understand  all 
Christ  wants  us  to  do.  Before  I  came  alive  I  saw  I  was  sinner.  Angel  in  heaven 
said  to  me,  'You  must  go  back  and  turn  alive  again  on  earth.'  I  learned  that  I 
must  be  good  Christian  man  on  earth,  or  will  be  punished.  My  soul  was  told  that 
I  must  come  back  and  live  four  days  on  earth.  When  I  came  back,  I  told  my  friends, 
'There  is  a  God  —  there  is  a  Christian  people.     My  good  friends,  be  Christian.' 

"When  I  came  alive,  I  tell  my  friends,  'Good  thing  in  heaven.  God  is  kind  to 
us.  If  you  all  try  hard  and  help  me  we  will  be  better  men  on  earth.'  And  now  we 
all  feel  that  it  is  so. 


M0ONF.Y]  OFFICIAL    KNOWLEDGE    OF   WOVOKA  767 

nials''  ainongf  the  raiute.'  This  was  discouraging,  but  not  entirely 
convincing,  and  I  set  out  once  more  for  the  west.  After  a  few  days 
with  the  Omaha  and  Winnebago  in  Nebraska,  and  a  longer  stay  with 
the  Sioux  at  Pine  Ridge,  where  traces  of  the  recent  conflict  were  still 
fresh  on  every  hand,  I  crossed  over  the  mountains  and  finally  arrived 
at  Walker  Lake  reservation  in  Kevada. 

On  iu(juiry  I  learned  that  the  niessiah  lived,  not  on  the  reservation, 
but  in  Mason  valley,  about  40  miles  to  the  northwest.  His  uncle, 
Charley  Sheep,  lived  near  the  agency,  however,  so  I  sought  him  out 
and  made  his  ac^quaintance.  He  spoke  tolerable — or  rather  intolera- 
ble— English,  so  tliat  we  were  able  to  get  along  together  without  an 
interpreter,  a  fact  which  brought  us  into  closer  sympathy,  as  an  inter- 
preter is  generally  at  best  only  a  necessary  evil.  As  usual,  he  was  very 
suspicious  at  firsthand  inquired  minutel^^  as  to  my  purpose.  I  explained 
to  him  that  I  was  sent  out  by  the  government  to  the  various  tribes  to 
study  their  customs  and  learn  their  stories  and  songs;  that  I  had 
obtained  a  good  deal  from  other  tribes  and  now  wanted  to  learn  some 
songs  and  stories  of  the  Paiute,  in  order  to  write  them  down  so  that  the 

I  The  hotter  is  givtsn  as  a  naniplo  of  the  information  possessed  by  souieagentR  in  regard  to  the  Indians 
in  their  charge: 

"  United  Statk8  Indian  Skrvick, 
'* Pyramid  Lake,  Nevada  Agency^  October  IS,  1891. 
"James  Moonky,  Esq., 

"  Bureau  of  Ethnology . 
"  My  Dkar  Sir:  Your  letter  of  September  24  in  regard  to  Jack  Wilson,  the  ■  Messiah/  at  hand  and 
duly  ni'ted.  In  reply  will  say  that  his  Indian  name  is  Ko-wee-jow  ('Big  belly').  I  do  not  Itnow  as 
it  will  bt>  possible  to  get  a  photo  of  him.  I  never  siiw  him  or  a  photo  of  him.  He  works  among  the 
whites  alwut  40  miles  from  my  Walker  Lake  reserve,  and  never  comes  near  the  agency  when  I  visit  it. 
ily  headquarters  are  at  Pyramid  lake,  about  70  miles  north  of  Walker.  I  am  pursuing  the  coure 
with  him  of  nonatteution  or  a  silent  ignoring.  He  seems  to  think,  so  I  hear,  that  I  will  arrest  hiin 
should  he  come  within  my  reach.  I  would  give  him  no  such  notoriety.  He,  like  all  other  prophets, 
has  but  little  honor  in  his  own  country.  He  has  been  visited  by  delegations  from  various  and  many 
Indian  tribes,  which  I  tliink  should  be  discouraged  all  that  is  possible.  Don't  know  what  the  'Smo- 
hoUer'  religion,  you  speak  of,  is.  He  speaks  Englisli  well,  but  is  not  etlucated.  He  got  his  doctrine 
in  part  from  contact,  living  in  and  with  a  religious  family.  There  are  neither  ghost  songs,  dances,  nor 
ceremonials  among  them  about  my  agencies.  Would  not  he  allowed.  I  think  they  died  out  with 
*Sitting  Bull.'  This  is  the  extent  of  the  information  I  can  give  you. 
"Very  respectfully,  yours, 

C.  C.  Warner,  United  States  Indian  Agent." 

Here  is  an  agent  who  has  under  his  special  charge  and  within  a  few  miles  of  his  agency  the  man 
who  has  created  the  greatest  religious  ferment  known  to  the  Indians  of  this  generation,  a  movement 
which  bad  been  engrossing  the  attention  of  the  newspaper  and  magazine  press  for  a  year,  yet  he  has 
never  seen  him;  and  while  the  Indian  OflBce,  from  which  be  gets  his  commisMon,  in  a  praiseworthy 
efiort  to  get  at  an  umlerstanding  of  the  matter,  is  sending  circular  letters  broadcast  to  the  western 
agencies,  calling  for  all  procurable  information  in  regard  to  the  messiah  and  his  doctrines,  be  "pur- 
sues the  coarse  of  nonattention."  He  has  never  heard  of  the  Smohalla  religion  of  the  adjacent  north- 
ern tribes,  although  the  subject  is  repeatedly  mentioned  in  the  volumes  of  the  Indian  Commissioner's 
report  from  1870  to  1879,  which  were,  or  should  have  been,  on  a  shelf  in  the  oflRce  in  which  the  letter 
was  written.  He  asserts  that  there  are  no  ghost  wongs,  dances,  or  ceremonies  among  his  Indians, 
allhough  these  things  were  going  on  constantly  and  bad  been  for  at  least  three  years,  and  onlya  short 
time  before  a  large  delegation  fnnn  beyond  the  mountains  had  attended  a  Ghost  dance  near  Walker  lake 
which  lasted  four  days  and  nights.  Chapman  in  1890,  and  the  author  in  1891.  saw  the  cleared  grounds 
with  the  willow  frames  wliero  these  dances  were  being  held  regularly  at  short  intervals.  I  found  the 
ghost  songs  familiar  to  all  the  Indians  with  whom  I  tiilke4l,  and  had  no  special  trouble  to  tind  the 
messiah  and  obtain  his  picture.  The  peaceful  character  of  the  movement  is  sufficiently  shown  by 
the  fact  that  while  the  eastern  papers  are  teeming  with  rumors  of  uprising  and  massacre,  and  troops 
are  being  liuriied  ti>  the  front,  the  agent  at  the  central  point  of  the  disturbance  seems  to  be  unaware 
that  there  is  anything  siwcial  g<)ing  on  around  him  and  can  "silently  ignore"  the  whole  matter. 

14   ETII-^PT    2 0 


768  THE    GHOST-DANCE    RELIGION  [eth.ann-.U 

white  people  could  read  tliem.  In  a  casual  way  I  then  offered  to  show 
him  the  pictures  of  some  of  my  Indian  friends  across  the  mountains, 
and  brought  out  the  photos  of  several  Arapaho  and  Cheyenne  who  I 
knew  had  recently  come  as  delegates  to  the  messiah.  This  convinced 
him  that  I  was  all  right,  and  he  became  communicative.  The  result 
was  that  we  spent  about  a  week  together  in  the  wikiups  (lodges  of  tule 
rushes),  surrounded  always  by  a  crowd  of  interested  Paiute,  discussing 
the  old  stories  and  games,  singing  Paiute  songs,  and  sampling'  the  seed 
mush  and  roasted  piiion  nuts.  On  one  of  these  occasions,  at  night,  a 
medicine-man  was  performing  his  incantations  over  a  sick  child  on  one 
side  of  the  Are  while  we  were  talking  on  the  other.  When  the  ice  was 
well  thawed,  I  cautiously  approached  the  subject  of  the  ghost  songs 
and  dance,  and,  as  confidence  was  now  established,  I  found  no  diffi- 
culty in  obtaining  a  number  of  the  songs,  with  a  description  of  the 
ceremonial.  I  then  told  Charley  that,  as  I  had  taken  part  in  the  dance, 
I  was  anxious  to  see  the  messiah  and  get  from  him  some  medicine-paint 
to  bring  back  to  his  friends  among  the  eastern  tribes.  He  readily 
agreed  to  go  with  me  and  use  his  eftbrts  with  his  nephew  to  obtain 
what  was  wanted. 

It  is  20  miles  northward  by  railroad  from  Walker  Eiver  agency  to 
Wabuska,  and  12  miles  more  in  a  southwesterly  direction  from  there 
to  the  Mason  valley  settlement.  There  we  met  a  young  white  man 
named  Dyer,  who  was  well  acquainted  with  Jack  Wilson,  and  who  also 
spoke  the  Paiute  language,  and  teamed  from  him  that  the  messiah  was 
about  12  miles  farther  up  th€Jvafley,  near  a  place  called  Pine  Grove. 
Enlisting  his  services,  with  a  team  and  driver,  making  four  in  all,  we 
started  up  toward  the  mountain.  It  was  New  Year's  day  of  1892,  and 
there  was  deep  snow  on  the  ground,  a  very  unusual  thing  in  this  part 
of  the  country,  and  dne  in  this  instance,  as  Charley  assured  us,  to  the 
direct  agency  of  Jack  Wilson.  It  is  hard  to  imagine  anything  more 
monotonously  unattractive  than  a  sage  prairie  under  ordinary  circum- 
stances unless  it  be  the  same  prairie  when  covered  by  a  heavy  fall  of 
snow,  under  which  the  smaller  clumps  of  sagebrush  look  like  prairie-dog 
mounds,  while  the  larger  ones  can  hardly  be  distinguished  at  a  short 
distance  from  wikiujjs.  However,  the  mountains  were  bright  in  front  of 
us,  the  sky  was  blue  overhead,  and  the  road  was  good  under  foot. 

Soon  after  leaving  the  settlement  we  passed  the  dance  ground  with 
the  brush  shelters  still  standing.  We  met  but  few  Indians  on  the 
way.  After  several  miles  we  noticed  a  man  at  some  distance  from  the 
road  with  a  gun  across  his  shoulder.  Dyer  looked  a  moment  and  then 
exclaimed,  "  I  believe  that's  Jack  now!"  The  Indian  tliought  so,  too^ 
and  pulling  up  our  horses  he  shouted  some  words  in  the  Paiute 
language.  The  man  replied,  and  sure  enough  it  was  the  messiah, 
hunting  Jack  rabbits.     At  his  uncle's  call  he  soon  came  over. 

As  he  approached  I  saw  that  he  was  a  young  man,  a  dark  full-blood, 
compactly  built,  and  taller  than  the  Paiute  generally,  being  nearly  6 


f-<^*^  OT  Tin    '<|»^ 
|triri7BIl3IT7] 


MooNKY]  VISIT    TO    THE    MESSIAH  769 

feet  in  lieighf.  He  was  well  dressed  in  white  man's  clothes,  with  the 
broad-brimmed  white  felt  hat  common  in  the  west,  secured  on  his  head 
by  means  of  a  beaded  ribbon  under  the  chin.  This,  with  a  blanket  or  a 
robe  of  rabbit  skins,  is  now  the  ordinary  Paiute  dress.  He  wore  a  good 
pair  of  boots.  His  hair  was  cut  oft'  square  on  a  line  below  the  base  of 
the  ears,  after  the  manner  of  his  tribe.  His  countenance  was  open  and 
expressive  of  firmness  and  decision,  but  with  no  marked  intellectuality. 
The  features  were  broad  and  heavy,  very  difterent  from  the  thin,  clear- 
cut  features  of  the  prairie  tribes. 

As  he  came  up  he  took  my  hand  with  a  strong,  hearty  grasp,  and 
inquired  what  was  wanted.  His  uncle  explained  matters,  adding  that 
I  was  well  a(!quainted  with  some  of  his  Indian  friends  who  had  visited 
him  a  short  time  before,  and  was  going  back  to  the  same  people.  After 
some  deliberation  lie  said  that  the  whites  had  lied  about  him  and  he 
did  not  like  to  talk  to  them;  some  of  the  Indians  had  disobeyed  his 
instructions  and  trouble  had  come  of  it,  but  as  I  was  sent  by  Washing- 
ton and  was  a  friend  of  his  friends,  he  would  talk  with  me.  He  was 
hunting  now,  but  if  we  would  come  to  his  camp  that  night  he  would 
tell  us  about  his  mission. 

With  another  hand-shake  he  left  us,  and  we  drove  on  to  the  nearest 
ranch,  arriving  about  dark.  After  supper  we  got  ready  and  started 
across  country  through  the  sagebrush  for  the  Paiute  camj),  some  miles 
away,  guided  by  our  Indian.  It  was  already  night,  with  nothing  to  be 
seen  but  the  clumps  of  snow-covered  sagebrush  stretching  away  in 
every  direction,  and  after  traveling  an  hour  or  more  without  reach- 
ing the  camp,  our  guide  had  to  confess  that  he  had  lost  the  trail. 
It  was  two  years  since  he  had  been  there,  his  sight  was  failing,  and, 
with  the  snow  and  the  darkness,  he  was  utterly  at  a  loss  to  know  his 
whereabouts. 

To  be  lost  on  a  sage  plain  on  a  freezing  night  in  January  is  not  a 
pleasant  experience.  There  was  no  road,  and  no  house  but  the  one  we 
had  left  some  miles  behind,  and  it  would  be  almost  Impossible  to  find 
our  way  back  to  that  through  the  darkness.  Excepting  for  a  lantern 
there  was  no  light  but  what  came  from  the  glare  of  the  snow  and  a  few 
stars  in  the  frosty  sky  overhead.  To  add  to  our  dififlculty,  the  snow  was 
cut  in  every  direction  by  cattle  trails,  which  seemed  to  be  Indian  trails, 
and  kept  us  doubling  and  circling  to  no  purpose,  while  in  the  uncertain 
gloom  every  large  clump  of  sagebrush  took  on  the  appearance  of  a 
wikiup,  only  to  disappoint  us  on  a  nearer  approach.  With  it  all,  the 
ni^ht  was  bitterly  cold  and  we  were  half  frozen.  After  vainly  following 
a'^dozen  false  trails  and  shouting  rei)eatedly  in  hope  of  hearing  an 
answering  cry,  we  hit  on  the  expedient  of  leaving  the  Indian  with 
the  wagon,  he  being  the  oldest  man  of  the  party,  while  the  rest  of  us 
each  took  a  different  direction  from  the  central  point,  following  the 
cattle  tracks  in  the  snow  and  calling  to  each  other  at  short  intervals, 
in  order  that  we  might  not  become  lost  from  one  another.     After  going 


770  THE    GHOST-DANCE    RELIGION  [kth.ax.x.U 

far  enough  to  know  that  none  of  us  had  yet  struck  the  right  trail,  the 
wagon  was  moved  np  a  short  distance  and  the  same  performance  was 
repeated.  At  last  a  shout  from  our  driver  brought  vis  all  together. 
He  declared  that  he  had  heard  sounds  in  front,  and  after  listening  a 
few  minutes  in  painful  suspense  we  saw  a  shower  of  sparks  go  np  into 
the  darkness  and  knew  that  we  had  struck  the  camp.  Going  back  to 
the  wagon,  we  got  in  and  drove  straight  across  to  the.  spot,  where  we 
found  three  or  four  little  wikiups,  in  one  of  which  we  were  told  the 
messiah  was  awaiting  our  arrival. 

On  entering  through  the  low  doorway  we  found  ourselves  in  a  circular 
lodge  made  of  bundles  of  tule  rushes  laid  over  a  framework  of  poles, 
after  the  fashion  of  the  thatched  roofs  of  Europe,  and  very  similar  to 
the  grass  lodges  of  the  Wichita.  The  lodge  was  only  about  10  feet  in 
diameter  and  about  8  feet  in  height,  with  sloping  sides,  and  was  almost 
entirely  open  above,  like  a  cone  with  the  top  cut  off,  as  in  this  part  of 
the  country  rain  or  snow  is  of  rare  occurrence.  As  already  remarked, 
the  deep  snow  at  the  time  was  something  unusual.  In  the  center,  built 
directly  on  the  ground,  was  a  blazing  fire  of  sagebrush,  upon  which 
fresh  stalks  were  thrown  from  time  to  time,  sending  up  a  shower  of 
sparks  into  the  open  air.  It  was  by  this  means  that  we  had  been  guided 
to  the  camp.  Sitting  or  lying  around  the  fire  were  half  a  dozen  Paiute, 
including  the  messiah  and  his  family,  consisting  of  his  young  wife,  a 
boy  about  4  years  of  age,  of  whom  he  seemed  very  fond,  and  an  infant. 
It  was  plain  that  he  was  a  kind  husband  and  father,  Avhich  was  in 
keeping  with  his  reputation  among  the  whites  for  industry  and  relia- 
bility. The  only  articles  in  the  nature  of  furniture  were  a  few  grass 
woven  bowls  and  baskets  of  various  sizes  and  patterns.  There  were 
no  Indian  beds  or  seats  of  the  kind  found  in  every  prairie  tipi,  no  raw- 
hide boxes,  no  toilet  pouches,  not  even  a  hole  dug  in  the  ground  for 
the  fire.  Although  all  wore  white  men's  dress,  there  were  no  pots,  pans, 
or  other  articles  of  civilized  manufacture,  now  used  by  even  the  most 
primitive  prairie  tribes,  for,  strangely  enough,  although  these  Paiute 
are  practically  farm  laborers  and  tenants  of  the  whites  all  around  them, 
and  earn  good  wages,  they  seem  to  covet  nothing  of  the  white  man's, 
but  spend  their  money  for  dress,  small  trinkets,  and  ammunition  for 
hunting,  and  continue  to  subsist  on  seeds,  pifion  nuts,  and  small  game, 
lying  down  at  night  on  the  dusty  ground  in  their  cramped  wikiups, 
destitute  of  even  the  most  ordinary  conveniences  in  use  among  other 
tribes.  It  is  a  curious  instance  of  a  people  a(!cei)ting  the  inevitable 
while  yet  resisting  innovation. 

Wovoka  received  iis  cordially  and  then  inquired  more  particularly 
as  to  my  purpose  in  seeking  an  interview.  His  uncle  entered  into  a 
detailed  explanation,  which  stretched  out  to  a  preposter<ms  length, 
owing  to  a  peculiar  conversational  method  of  the  Paiute.  Each  state- 
ment by  the  older  man  was  repeated  at  its  close,  word  for  word  and 
sentence  by  sentence,  by  the  other,  with  the  same  monotonous  inflec- 


MooNEY]  wovoka's  revelation  771 

tion.  Tliis  done,  tlie  first  speaker  signified  by  a  grunt  of  approval 
that  it  had  been  ctorrectly  repeated,  and  then  proceeded  with  tlie  next 
statement,  whicli  was  duly  repeated  in  like  manner.  The  first  time 
I  had  heard  two  old  men  conversing  together  in  tliis  fashion  on  the 
reservation  I  had  supposed  they  were  reciting  some  sort  of  Indian 
litany,  and  it  i-eipiired  several  such  experiences  and  some  degree  of 
patience  to  become  used  to  it. 

At  last  he  signified  that  he  understood  and  was  satisfied,  and  then 
in  answer  to  my  questions  gave  an  account  of  himself  and  his  doc- 
trine, a  great  ])art  of  the  interpretation  being  by  Dyer,  witli  whom 
he  seemed  to  be  on  intimate  terms.  He  said  he  was  about  3;">  years 
of  age,  fixing  the  date  from  a  noted  battle*  between  the  Paiute  and 
the  whites  near  I'yramid  lake,  in  1860,  at  which  time  he  said  he  was 
about  the  size  of  his  little  boy,  who  appeared  to  be  of  about  4  years. 
His  father,  Tiivibo,  "  White  Man, "  was  not  a  preacher,  but  was  a  cap- 
ita (from  the  Spanish  capitan)  or  petty  chief,  and  was  a  dreamer  and 
invulnerable.  His  own  i)roper  name  from  boyhood  was  Wovoka  or 
Wiivoka,  "The  Cutter,"  but  a  few  years  ago  he  had  assumed  the  name 
of  his  paternal  grandfather,  Kwohitsauq,  or  "  Big  Rumbling  Belly."  - 
After  the  death  of  his  father  he  had  been  taken  into  the  family  of  a 
white  farmer,  David  Wilson,  who  had  given  him  the  name  of  Jack 
Wilson,  by  which  he  is  commonly  known  among  the  whites.  He  thus 
has  three  distinct  names,  Wojroka,^  ILwohitsauq,  aud  Jack  Wil§.on.  He 
stated  positively  that  he  was  a  full-blood,  a  statement  borne  out  by  his 
appearance.  The  impression  that  he  is  a  half-blood  may  have  arisen 
from  the  fact  that  his  father's  name  was  "  White  Man  "  and  that  he  has 
a  white  man's  name.  His  followers,  both  in  his  own  and  in  all  other 
tribes,  commonly  refer  to  him  as  "our  father."  He  has  never  been 
away  from  Mason  valley  and  speaks  only  his  own  Paiute  language, 
with  some  little  knowledge  of  English.  He  is  not  acquainted  with 
the  sign  language,  which  is  hardly  known  west  of  tlie  mountains. 

When  about  20  years  of  age,  he  married,  and  continued  to  work  for 
Mr  Wilson.  He  had  given  the  dance  to  his  people  about  four  years 
before,  but  had  received  his  great  revelation  about  two  years  previously. 
On  this  occasion  "the  sun  died"  (was  eclipsed)  and  he  fell  asleep  in  the_ 
daytime  and  was  taken  up  to  the  other  world.  Here  he  saw  God,  with 
all  the  people  who  iiad  died  hmg  ago  engaged  in  their  oldtime  sports 
and  occupations,  all  happy  and  forever  young.  It  was  a  pleasant  land 
and  full  of  game.    After  showing  him  all,  God  told  him  hfe  must  go 

'  This  battle,  probably  the  most  important  conflict  that  ever  occurred  between  the  Paiuto  and  the 
wliitea,  was  fought  in  April,  1860,  near  the  i)re8ent  agency  at  Pyramid  lake  and  about  8  milea  from 
Wadswortli.  Nevada.  Some  minera  having  seized  and  forcibly  detained  a  couple  of  Indian  women, 
their  husbands  raised  a  party  and  rescued  them,  without,  however,  inflicting  any  ]iunishnu'nt  on  the 
guilty  ones.  This  was  considered  au  "Indian  outrage  "  and  a  strong  body  of  miners  collected  and 
marched  toward  Pyramid  lake  to  wipe  out  tlie  Indian  camp.  The  Paiute,  armed  ahuost  entirely  with 
bows  and  arrows,  surprised  them  in  a  narrow  jiass  at  the  spot  indicated,  with  the  result  that  the 
whites  were  defeated  and  fled  in  disorder,  leaving  nearly  tifty  dead  on  the  field.  The  whole  affair  in 
its  causes  and  results  was  most  discreditable  to  the  whites. 


772  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

back  and  tell  his  })eople  tliey  must  he  good  and  lovo.  one  another,  have 
no  quarreling,  and  live  in  peace  with  the  whites;  that  they  must  work, 
and  not  lie  or  steal;  that  they  must  put  away  all  the  old  practices 
that  savored  of  war ;  that  if  they  faithfully  obeyed  his  instructions  they 
would  at  last  be  reunited  with  their  friends  in  this  other  world,  where 
there  would  be  no  more  death  or  sickness  or  old  age.  He  was  then 
given  the  dance  which  he  was  commanded  to  bring  back  to  his  people. 
By  performing  this  dance  at  intervals,  for  five  consecutive  days  each 
time,  they  would  secure  this  happiness  to  themselves  and  hasten  the 
event.  Finally  God  gave  him  control  over  the  elements  so  that  he 
could  make  it  rain  or  snow  or  be  dry  at  will,  and  appointed  him  his 
deputy  to  take  charge  of  affairs  in  the  west,  while  "Governor  Harrison" 
would  attend  to  matters  in  the  east,  and  he,  God,  would  look  after  the 
world  above.  He  then  returned  to  earth  and  began  to  preach  as  he 
was  directed,  convincing  the  people  by  exercising  the  wonderful  powers 
that  had  been  given  him. 

In  1890  Josephus,  a  Paiute  informant,  thus  described  to  the  scout 
Chapman  the  occasion  of  Wovoka's  first  inspiration:  "About  three 
years  ago  Jack  Wilson  took  his  family  and  went  into  the  mountains 
to  cut  wood  for  Mr  Dave  Wilson.  One  day  while  at  work  he  heard  a 
great  noise  which  appeared  to  be  above  him  on  the  mountain.  He  laid 
down  his  ax  and  started  to  go  in  the  direction  of  the  noise,  when  he  fell 
down  dead,  and  God  came  and  took  him  to  heaven."  Afterward  on 
one  or  two  other  occasions  "  God  came  and  took  him  to  heaven  again." 
Wovoka  also  told  Chapman  that  he  had  then  been  preaching  to  the 
Indians  about  three  years.  In  our  conversation  he  said  nothing  about 
a  mysterious  noise,  and  stated  that  it  was  about  two  years  since  he  had 
visited  heaven  and  received  his  great  revelation,  but  that  it  was  about 
four  years  since  he  had  first  taught  the  dance  to  his  people.  The  fact 
that  he  has  different  revelations  from  time  to  time  would  account  for 
the  discrepancy  of  statement. 

He  disclaimed  all  responsibility  for  the  ghost  shirt  which  formed  so 
important  a  part  of  the  dance  costume  among  the  Sioux ;  said  that  tliere 
were  no  trances  in  the  dance  as  performed  among  his  people  —  a  state- 
ment conflriAed  by  eye-witnesses  among  the  neighboring  ranchmen  — 
and  earnestly  repudiated  any  idea  of  hostility  toward  the  whites,  assert- 
ing that  his  religion  was  one  of  universal  peace.  When  questioned 
directly,  he  said  he  believed  it  was  better  for  the  Indians  to  follow  the 
white  man's  road  and  to  adopt  the  habits  of  civilization.  If  appear- 
ances are  in  evidence  he  is  sincere  in  this,  for  he  was  dressed  in  a  good 
suit  of  white  man's  clothing,  and  works  regularly  on  a  ranch,  although 
living  in  a  wikiup.  While  he  repudiated  almost  everything  for  which 
he  had  been  held  responsible  in  the  east,  he  asserted  positively  that 
he  had  been  to  the  spirit  world  and  had  been  given  a  revelations 
and  message  from  God  himself,  with  full  control  over  the  elements/ 
From  his  uucle  I  learned  that  Wovoka  has  five  songs  for  making  it 


MooNKvi  wovoka's  vision  778 

rain,  the  first  of  wliicli  brings  <tn  a  mist  or  cloud,  the  second  a  snowfall, 
the  third  a  shower,  aud  the  fourth  a  hard  rain  or  storm,  while  when  he 
sings  the  fifth  song  the  weather  again  becomes  clear. 

T  knew  that  he  was  holding  something  in  reserve,  as  no  Indian  would 
unbosom  himself  on  religions  matters  to  a  white  man  with  whom  he  had 
not  had  a  long  and  intimate  acquaintance.  Especially  was  this  true  in 
view  of  the  warlike  turn  aifairs  had  t.iken  across  the  mountains.  Con- 
sequently I  accepted  his  statements  with  several  grains  of  salt,  but  on 
the  whole  he  seemed  to  be  honest  in  his  belief  and  his  supernatural 
claims,  although,  like  others  of  the  priestly  function,  he  occasionally 
resorts  to  cheap  trickery  to  keep  up  the  impression  as  to  his  miraculous 
powers.  From  some  of  the  reports  he  is  evidently  an  expert  sleight-of- 
hand  performer.  He  makes  no  claim  to  be  Christ,  the  Son  of  God,  as 
has  been  so  often  asserted  in  print.  He  does  claim  to  be  a  prophet  who 
has  received  a  divine  revelation.  I  could  not  help  feeling  that  he  was 
sincere  in  his  repudiation  of  a  number  of  the  wonderful  things  attrib- 
uted to  him,  for  the  reason  that  he  insisted  so  strongly  on  other  things 
fully  as  trying  to  the  faith  of  a  white  man.  He  made  no  argument  and 
advanced  no  proofs,  but  said  simply  that  he  had  been  with  Cod,  as 
though  the  statement  no  more  admitted  of  controversy  than  the  propo- 
sition that  2  and  2  are  4.  From  Mr  J.  O.  Gregory,  formerly  employed 
at  the  agency,  and  well  acquainted  with  the  prophet,  I  learned  that 
Wovoka  had  once  requested  him  to  draw  up  and  forward  to  the  Presi- 
dent a  statement  of  his  supernatural  claims,  with  a  proposition  that  if 
he  could  receive  a  small  regular  stipend  he  would  take  up  his  residence 
on  the  reservation  and  agree  to  keep  ^Nevada  people  informed  of  all 
the  latest  news  from  heaven  and  to  furnish  rain  whenever  wanted.  The 
letter  was  never  forwarded. 

From  a  neighboring  ranchman,  who  knew  Wovoka  well  and  some- 
times employed  him  in  the  working  season,  I  obtained  a  statement 
which  seems  to  explain  the  whole  matter.  It  appears  that  a  short  time 
before  the  pro])het  began  to  preach  he  was  stricken  down  by  a  severe 
fever,  during  which  illness  the  ranchman  frequently  visited  and  minis- 
tered to  him.  While  he  was  still  sick  there  occurred  an  eclipse  of  the 
sun,  a  phenomenon  which  always  excites  great  alarm  among  ijrimitive 
peoples.  In  their  system  the  sun  is  a  living  being,  of  great  power  and 
beneficence,  and  the  temporary  darkness  is  caused  by  an  attack  on 
him  by  some  supernatural  monster  which  endeavors  to  devour  him,  and 
will  succeed,  and  thus  plunge  the  world  into  eternal  night  unless  driven 
off  by  incantations  and  loud  noises.  On  this  occasion  the  Paiute  were 
frantic  with  excitement  and  the  air  was  filled  with  the  noise  of  shouts 
and  wailings  and  the  firing  of  guns,  for  the  purpose  of  frightening  off 
the  monster  that  threatened  the  life  of  their  god.  It  was  now,  as 
Wovoka  stated,  "when  the  sun  died,"  that  he  went  to  sleep  in  the  day- 
time and  was  taken  up  to  hesiven.  This  means  simply  that  the  excite- 
ment and  alarm  produced  by  the  eclipse,  acting  on  a  mind  and  body 


(^UKIVBRSITTl 


774  THE    GHOST-DANCE    RELIGION  Ietii.ann.U 

already  enfeebled  by  sickness,  resulted  in  delirium,  in  which  he  imag- 
ined himself  to  enter  the  portals  of  the  spirit  world.  Constant  dwelling 
on  the  subject  in  thought  by  day  and  in  dreams  by  night  would  effect 
and  perpetuate  the  exalted  mental  condition  in  which  visions  of  the 
imagination  would  have  all  the  seeming  reality  of  actual  occurrences. 
To  those  acquainted  with  the  spiritual  nature  of  Indians  and  their 
implicit  faith  in  dreams  all  this  is  perfectly  intelligible.  His  frequent 
trances  would  indicate  also  that,  like  so  many  other  religious  ecstatics, 
he  is  subject  to  cataleptic  attacks. 

I  have  not  been  able  to  settle  satisfactorily  the  date  of  this  eclipse. 
From  inquiry  at  the  Nautical  Almanac  office  I  learn  that  solar  eclipses 
visible  in  Nevada  and  the  adjacent  territory  from  1884  to  1890  occurred 
as  follows:  1884,  October  18,  partial;  1885,  March  IG,  partial;  1886, 
March  5,  partial;  1887,  none;  1888,  none;  1889,  January  1,  total  or  par- 
tial; 1890,  none.  The  total  eclipse  of  January  1, 1889,  agrees  best  with 
his  statement  to  me  on  New  Year's  night,  1892,  that  it  was  about  two 
years  since  he  had  gone  up  to  heaven  when  the  sun  died.  It  must  be 
noted  that  Indians  generally  count  years  by  winters  instead  of  by  series 
of  twelve  calendar  mouths,  a  difference  which  sometimes  makes  an 
apparent  discrepancy  of  nearly  a  year. 

In  subsequent  conversations  he  added, a  few  minor  details  in  regard 
to  bis  vision  and  his  doctrine.  He  asked  many  questions  in  regard  to 
the  eastern  tribes  whose  delegates  had  visited  him,  and  was  pleased 
to  learn  that  the  delegates  from  several  of  these  tribes  were  my  friends. 
He  spoke  particularly  of  the  large  delegation — about  twelve  in  number — 
from  the  Cheyenne  and  Arapaho,  who  had  visited  him  the  preceding 
summer  and  taken  part  in  the  dance  with  his  i^eople.  Nearly  all  the 
members  of  this  party  were  personally  known  to  me,  and  the  leader. 
Black  Coyote,  whose  picture  I  had  with  me  and  showed  to  him,  had 
been  my  principal  instructor  in  the  Ghost  dance  among  the  Arapaho. 
While  this  fact  put  me  on  a  more  confidential  footing  with  Wovoka,  it 
also  proved  of  great  assistance  ill  my  further  investigation  on  my  return 
to  the  prairie  tribes,  as,  when  they  were  satisfied  from  my  statements 
and  the  specimens  which  I  had  brought  back  that  I  had  indeed  seen 
and  talked  with  the  messiah,  they  were  convinced  that  I  was  earnestly 
desirous  of  understanding  their  religion  aright,  and  from  that  time 
spoke  freely  and  without  reserve. 

I  had  my  camera  and  was  anxious  to  get  Wovoka's  picture.  When 
the  subject  was  mentioned,  he  replied  that  his  picture  had  never  been 
made;  that  a  white  man  had  offered  him  five  dollars  for  permission  to 
take  his  photograph,  but  that  he  had  refused.  However,  as  I  had 
been  sent  from  Washington  especially  to  learn  and  tell  the  whites  all 
about  him  and  his  doctrine,  and  as  he  was  satisfied  from  my  ac^quaint- 
ance  with  his  friends  in  the  other  tribes  that  I  must  be  a  good  man,  he 
w<mld  allow  me  to  take  his  picture.  As  usual  iu  dealing  with  Indians, 
he  wanted  to  make  the  most  of  his  bargain,  and  demanded  two  dollars 


MONEY]  wovoka's  legerdemain  775 

and  a  lialf  fi)r  tlio  privilege  of  taking  liis  pictun?  and  a  like  sum  for 
eacli  one  of  liis  family.  I  was  prepared  for  this,  however,  and  refused 
to  pay  any  such  charges,  but  agreed  to  give  him  my  regular  jjrice  per 
day  for  his  services  as  informant  and  to  send  him  a  copy  of  the  picture 
when  finished.  After  some  demur  he  consented  and  got  ready  for  the 
operation  by  knotting  a  handkerchief  about  his  neck,  fastening  an  eagle 
feather  at  his  right  elbow,  and  taking  a  wide  brim  sombrero  upon  his 
knee.  I  afterward  learned  that  the  feather  and  sombrero  were  impor- 
tant jiarts  of  his  spiritual  stock  in  trade.  After  taking  his  picture  I 
obtained  from  him,  as  souvenirs  to  bring  back  and  show  to  ray  Indian 
friends  in  Iiulian  Territory,  a  blanket  of  rabbit  skins,  some  ijifion  nuts, 
some  tail  feathers  of  the  magpie,  highly  prized  by  the  Paiute  for  orna- 
mentation, and  some  of  the  sacred  red  paint,  endowed  with  most 
miraculous  powers,  which  plays  so  important  a  part  in  the  ritual  of 
the  Ghost -dance  religion.  Then,  with  mutual  expressions  of  good  will, 
we  parted,  his  uncle  going  back  to  the  reservation,  wliile  T  t«ok  the 
train  for  Indian  Territory. 

As  soon  as  the  news  of  my  arrival  went  abroad  among  the  Cheyenne 
and  Arai)aho  on  my  return,  my  friends  of  both  tribes  came  in,  eager  to 
hear  all  the  details  of  my  visit  to  the  messiah  and  to  get  my  own  im- 
pressions of  the  man.  In  comparing  notes  with  some  of  the  recent 
delegates  I  discovered  something  of  Wovoka's  hypnotic  methods,  and 
incidentally  learned  how  much  of  miracle  depends  on  the  mental  recep- 
tivity of  the  observer. 

The  Cheyenne  and  Arapaho,  although  for  generations  associated  in 
the  most  intimate  manner,  are  of  very  different  characters.  lu  religious 
matters  it  may  be  said  briefly  that  the  Arapaho  are  devotees  and 
prophets,  continually  seeing  signs  and  wonders,  while  the  Cheyenne 
are  more  skeptical.  In  talking  with  Tall  Bull,  one  of  the  Cheyenne 
delegates  and  then  captain  of  the  Indian  police,  he  said  that  before 
leaving  they  had  asked  Wovoka  to  give  them  some  proof  of  his  super- 
natural powers.  Accordingly  he  had  ranged  them  in  front  of  him, 
seated  on  the  ground,  he  sitting  facing  them,  with  his  sombrero  between 
and  his  eagle  feathers  in  his  hand.  Then  with  a  quick  movement  he 
had  put  his  baud  into  the  empty  hat  and  drawn  out  from  it  "something 
black."  Tall  J*>ull  would  not  admit  that  anything  more  had  happened, 
and  did  not  seem  to  be  very  profoundly  impressed  by  the  occurrence, 
saying  that  he  thought  there  were  medicine-men  of  equal  capacity 
among  the  Cheyenne.  In  talking  soon  afterward  with  Black  Coyote, 
one  of  the  Arapaho  delegates  and  also  a  police  officer,  the  same  incident 
came  up,  but  with  a  very  different  sequel.  Black  Coyote  told  how  they 
had  seated  themselves  on  the  ground  in  front  of  Wovoka,  as  described 
by  Tall  Bull,  and  went  on  to  tell  how  the  messiah  had  waved  his 
feathers  over  his  hat,  and  then,  when  he  withdrew  his  hand,  Black 
Coyote  looked  into  the  hat  and  there  "saw  the  whole  world."  The 
explanation  is  simple.    Tall  Bull,  who  has  since  been  stricken  with 


776  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

paralysis,  was  a  jovial,  liglit-bearted  fellow,  fond  of  joking  and  playing 
tricks  on  his  associates,  bnt  withal  a  man  of  good  hard  sense  and  dis- 
posed to  be  doubtful  in  regard  to  all  medicinemen  outside  of  his  own 
tribe.  Black  Coyote,  on  the  contrary,  is  a  man  of  contemplative  dispo- 
sition, much  given  to  speculation  on  the  unseen  world.  His  body  and 
arms  are  covered  with  the  scars  of  wounds  which  he  has  inflicted  on 
himself  in  obedience  to  commands  received  in  dreams.  When  the  first 
news  of  the  new  religion  came  to  the  southern  tribes,  he  had  made  a 
long  journey,  at  his  own  expense,  to  his  kindred  in  Wyoming,  to  learn 
the  doctrine  and  the  songs,  and  since  his  return  had  been  drilling  his 
people  day  and  night  in  both,  ^ow,  on  his  visit  to  the  fountain  head  of 
inspiration,  he  was  prepared  for  great  things,  and  when  the  messiah 
performed  his  hypnotic  passes  with  the  eagle  feather,  as  I  have  so  often 
witnessed  in  the  Ghost  dance,  Black  Coyote  saw  the  whole  spirit  world 
where  Tall  Bull  saw  only  an  empty  hat.  From  my  knowledge  of  the 
men,  I  believe  both  were  honest  in  their  statements. 

As  a  result  of  the  confidence  established  between  the  Indians  and 
myself  in  consequence  of  my  visit  to  the  messiah,  one  of  the  Cheyenne 
delegates  named  Black  Sharp  Nose,  a  prominent  man  in  his  tribe,  soon 
after  voluntarily  brought  down  to  me  the  written  statement  of  the  doc- 
trine obtained  from  the  messiah  himself,  and  requested  me  to  take  it 
back  and  show  it  to  Washington,  to  convince  the  white  people  that 
there  was  nothing  bad  or  hostile  in  the  new  religion.  The  paper  had 
been  written  by  a  young  Arapaho  of  the  same  delegation  who  had 
learned  some  English  at  the  Carlisle  Indian  school,  and  it  had  been 
taken  down  on  the  spot  from  the  dictation  of  the  messiah  as  his  mes- 
sage to  be  carried  to  the  prairie  tribes.  On  the  reverse  page  of  the 
paper  the  daughter  of  Black  Sharp  Nose,  a  young  woman  who  had  also 
some  school  education,  had  written  out  the  same  thing  in  somewhat 
better  English  from  her  father's  dictation  on  his  return.  No  white  man 
had  any  part,  directly  or  indirectly,  in  its  production,  nor  was  it  orig- 
inally intended  to  be  seen  by  white  men.  In  fact,  in  one  part  the  mes- 
siah himself  expressly  warns  the  delegates  to  tell  no  white  man. 


Chapter  X 
THE  DOCTRINE  OP  THE  GHOST  DANCE 

You  inuHt  not  tight.     Do  no  harm  to  anyone.     Do  right  always. —  Wor^oka. 

The  great  underlying  iirinciple  of  the  Gbost  dance  doctrine  is  that 
the  time  will  come  when  the  whole  Indian  race,  living  and  dead,  will  be 
reunited  upon  a  regenerated  earth,  to  live  a  life  of  aboriginal  happiness, 
forever  free  from  death,  disease,  aiid  misery.  On  this  foundation  each 
tribe  has  built  a  structure  from  its  own  mythology,  and  each  apostle 
and  believer  has  filjed  in  the  details  according  to  his  own  mental 
capacity  or  ideas  of  happiness,  with  such  additions  as  come  to  him 
from  the  trance.  Some  changes,  also,  have  undoubtedly  resulted  from 
the  transmission  of  the  doctrine  through  the  imperfect  medium  of  the 
sign  language.  The  difierences  of  interpretation  are  precisely  such  as 
we  tind  in  Christianity,  with  its  hundreds  of  sects  and  innumerable 
shades  of  individual  opinion.  The  white  ra«e,  being  alien  and  secondary 
and  hardly  real,  has  no  part  in  this  scheme  of  aboriginal  regeneration, 
and  will  be  left  behind  with  the  other  things  of  earth  that  have  served 
their  temporary  purpose,  or  else  will  cease  entirely  to  exist. 

All  this  is  to  be  brought  about  by  an  overruling  spiritual  power 
that  needs  no  assistance  from  human  creatures;  and  though  certain 
medicine-men  were  disposed  to  anticijjate  the  Indian  millennium  by 
preaching  resistance  to  the  further  encroachments  of  the  whites,  such 
teachings  form  no  part  of  the  true  doctrine,  and  it  was  only  where 
chronic  dissatisfaction  was  aggravated  by  recent  grievances,  as  among 
the  Sioux,  that  the  movement  assumed  a  hostile  expression.  On  the 
contrary,  all  believers  were  exhorted  to  make  themselves  worthy  of  the 
predicted  happiness  by  discarding  all  things  warlike  and  practicing 
honesty,  peace,  and  good  will,  not  only  among  themselves,  but  also 
toward  the  whites,  so  long  as  they  were  together.  Some  apostles  have 
even  thought  that  all  race  distinctions  are  to  be  obliterated,  and  tiiat 
the  whites  are  to  participate  with  the  Indians  in  the  coming  felicity; 
but  it  seems  unquestionable  that  this  is  equally  contrary  to  the  doctrine 
as  originally  preached. 

Different  dates  have  been  assigned  at  various  times  for  the  fulfill- 
ment of  the  prophecy.  Whatever  the  year,  it  has  generally  been  held, 
for  very  natural  reasons,  that  the  regeneration  of  the  earth  and  the 
renewal  of  all  life  would  occur  in  the  early  spring.  In  some  cases  July, 
and  ])articularly  the  4tli  of  July,  was  the  expected  time.  This,  it  may 
be  noted,  was  about  the  season  when  the  great  annual  ceremony  of  the 

777 


778  THE    GHOST-DANCE   EELIGION  [eth.ann.u 

sun  dauce  formerly  took  place  among  tlie  i)raiiie  tribes.  The  messiah 
himself  has  set  several  dates  from  time  to  time,  as  one  prediction  after 
another  failed  to  materialize,  and  in  his  message  to  the  Cheyenne  and 
Arapaho,  in  August,  1S91,  he  leaves  the  whole  matter  an  open  question. 
The  date  universally  recognized  among  all  the  tribes  immediately  prior 
to  the  Sioux  outbreak  was  the  spring  of  1891.  As  springtime  came 
and  jiassed,  and  summer  grew  and  waned,  and  autumn  faded  again  into 
winter  without  the  i-ealization  of  their  hopes  and  longings,  the  doctrine 
gradually  assumed  its  present  form — that  some  time  in  the  unknown 
future  the  Indian  will  be  united  with  his  friends  who  have  gone  before, 
to  be  forever  supremely  happy,  and  that  this  happiness  may  be  antici- 
pated in  dreains,  if  not  actually  hastened  in  reality,  by  earnest  and 
frequent  attendance  on  the  sacred  dance. 

On  returning  to  the  Cheyenne  and  Arapaho  in  Oklahoma,  after  my 
visit  to  Wovoka  in  January,  1892, 1  was  at  once  sought  by  my  friends 
of  both  tribes,  anxious  to  hear  the  report  of  my  journey  and  see  the 
sacred  things  that  I  had  brought  back  from  the  messiah.  The  Arapaho 
especially,  who  are  of  more  spiritual  nature  than  auy  of  the  other  tribes, 
showed  a  deep  interest  and  followed  intently  every  detail  of  the  nar- 
rative. As  soon  as  the  news  of  my  return  was  spread  abroad,  men  and 
women,  in  groups  and  singly,  would  come  to  me,  and  after  grasping  my 
hand  would  repeat  a  long  and  earnest  prayer,  sometimes  aloud,  some- 
times with  the  lips  silently  moving,  and  frequently  with  tears  rolling 
down  the  cheeks,  and  the  whole  body  trembling  violently  from  stress  of 
emotion.  Often  before  the  prayer  was  ended  the  condition  of  the  devo- 
tee bordered  on  the  hysterical,  very  little  less  than  in  the  Ghost  dance 
itself.  The  substance  of  the  prayer  was  usually  an  appeal  to  the 
messiah  to  hasten  the  coming  of  the  jiromised  happiness,  with  a  peti- 
tion that,  as  the  speaker  himself  was  unable  to  make  the  long  journey, 
he  might,  by  grasping  the  hand  of  oue  who  had  seen  and  talked  with 
the  messiah  face  to  face,  be  enabled  in  his  trance  visions  to  catcli  a 
glimpse  of  the  coming  glory.  During  all  this  performance  the  bystand- 
ers awaiting  their  turn  kept  reverent  silence.  In  a  short  time  it 
became  very  embarrassing,  but  until  the  story  had  been  told  over  and 
over  again  there  was  no  way  of  escape  without  wounding  their  feelings. 
The  same  thing  afterward  happened  among  the  northern  Arapaho  in 
Wyoming,  one  chief  even  holding  out  his  hands  toward  me  with  short 
exclamations  of  liii!  hu!  hu!  as  is  sometimes  done  by  the  devotees 
about  a  priest  in  the  Ghost  dance,  in  the  hope,  as  he  himself  explained, 
that  he  might  thus  be  enabled  to  go  into  a  trance  then  and  there.  The 
hoi)e,  however,  was  not  realized. 

After  this  preliminary  ordeal  my  visitors  would  ask  to  see  the  things 
which  I  had  brought  back  from  the  messiah — the  rabbit-skin  robes, 
the  pinon  nuts,  the  gaming  sticks,  the  sacred  mag])ie  feathers,  and, 
above  all,  the  sacred  red  paint.  This  is  a  bright-red  ocher,  about  the 
color  of  brick  dust,  which  the  Paiute  procure  from  the  neighborhood 


MooNEY]  wovoka's  sacred  paraphernalia  779 

of  their  sacred  eiiiiiieiice,  Mount  Gniiit.  It  is  grouiul,  aiul  by  the  lielp 
,  of  water  is  iiuide  into  elliptical  cakes  about  G  inches  in  length.  It  is 
I  the  princiital  paint  used  by  the  Paiute  in  the  (Ihost  dance,  and  small 
portions  of  it  are  given  by  the  messiah  to  all  the  delegates  and  are 
carried  back  by  them  to  their  respective  tribes,  where  it  is  nuxed  with 
larger  quantities  of  their  own  red  paint  and  used  in  decorating  the 
faces  of  the  ])articipants  in  the  dance,  the  i)ainting  being  solemnly 
performed  for  each  dancer  by  the  medicine  nmu  himself.  It  is  believed 
to  ward  off  sickness,  to  contribute  to  long  life,  and  to  assist  the  mental 
vision  in  the  trance.^  On  the  battlefield  of  Wounded  Knee  I  have  seen 
this  paint  smeared  on  the  posts  of  the  inclosure  about  the  trench  iu 
which  are  buried  tlie  Indians  killed  in  the  fight.  I  found  it  very  hard 
to  refuse  the  numerous  requests  for  some  of  the  paint,  but  as  I  Lad 
only  one  cake  myself  I  could  not  afford  to  be  too  liberal.  My  friends 
were  very  anxious  to  touch  it,  however,  but  when  I  found  that  every 
man  tried  to  rub  off  as  much  of  it  as  possible  on  the  palms  of  his 
hands,  afterward  smearing  this  dust  on  the  faces  of  himself  and  hia 
family,  I  was  obliged  in  self  defense  to  put  it  entirely  away. 

The  pifion  nuts,  although  not  esteemed  so  sacred,  were  also  the  sub- 
jectof  reverent  curiosity.  One  evening,  by  invitation  from  Left  Hand, 
the  principal  chief  of  the  Arapaho,  I  went  over  to  his  tipi  to  talk  with 
him  about  the  messiah  and  his  country,  and  brought  with  me  a  (juan- 
tity  of  the  nuts  for  distribution.  On  entering  I  found  the  chief  and  a 
number  of  the  principal  men  ranged  on  one  side  of  the  fire,  while  his 
wife  and  several  other  women,  with  his  young  grandchildren,  com- 
pleted the  circle  on  the  other.  Each  of  the  adults  in  turn  took  my 
hand  with  a  prayer,  as  before  described,  varying  in  length  and  earnest- 
ness according  to  the  devotion  of  the  speaker.  This  ceremony  con- 
sumed a  considerable  time.  I  then  produced  the  piilon  nuts  and  gave 
them  to  Left  Hand,  telling  him  how  they  were  used  as  food  by  the 
Paiute.  He  handed  a  portion  to  his  wife,  and  before  I  knew  what  was 
coming  the  two  arose  in  their  i)laces  and  stretching  out  their  hands 
toward  the  northwest,  the  country  of  the  messiah,  made  a  long  and 
earnest  prayer  aloud  that  Hesunanin,  "Our  Father,"  would  bless  them- 
selves and  their  children  through  the  sacred  food,  and  hasten  the  time 
of  his  coming.  The  others,  men  and  women,  listened  witli  bowed  heads, 
breaking  in  from  time  to  time  with  similar  appeals  to  "the  Father." 
The  scene  was  deeply  affecting.  It  was  another  of  those  impressive 
exhibitions  of  natural  religion  which  it  has  been  my  fortune  to  witness 
among  the  Indians,  and  which  throw  light  on  a  side  of  their  character 
of  which  the  ordinary  white  observer  never  dreams.  After  the  prayer 
the  nuts  were  carefully  divided  among  those  present,  down  to  the 
youngest  infant,  that  all  might  taste  of  what  to  them  was  the  veritable 
bread  of  life. 

As  I  had  always  shown  a  sympathy  for  their  ideas  and  feelings,  and 
had  now  accomplished  a  long  journey  to  the  messiah  himself  at  the  cost 


780  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

of  considerable  difficulty  and  hardship,  the  Indians  were  at  last  fully 
satisfied  that  I  was  really  desirous  of  learning  the  truth  concerning 
their  new  religion.  A  few  days  after  my  visit  to  Left  Hand,  several  of 
the  delegates  who  had  been  sent  out  in  the  preceding  August  came 
down  to  see  me,  headed  by  Black  Short  Nose,  a  Cheyenne.  After  pre 
liminary  greetings,  he  stated  that  the  Cheyenne  and  Arapaho  were 
now  convinced  that  I  would  tell  the  truth  about  their  religion,  and  as 
they  loved  their  religion  and  were  anxious  to  have  the  whites  know 
that  it  was  all  good  and  contained  nothing  bad  or  hostile  they  would 
now  give  me  the  message  which  the  messiah  himself  had  given  to  them, 
that  I  might  take  it  back  to  show  to  Washington.  He  then  took  from 
a  beaded  pouch  and  gave  to  me  a  letter,  which  jiroved  to  be  the  mes- 
sage or  statement  of  the  doctrine  delivered  by  Wovoka  to  the  Cheyenne 
and  Arapaho  delegates,  of  whom  Black  Short  Nose  was  one,  on  the 
occasion  of  their  last  visit  to  Nevada,  in  August,  1891,  and  written 
down  on  the  spot,  in  broken  English,  by  one  of  the  Arapaho  delegates, 
Casper  Edson,  a  young  man  who  had  acquired  some  English  educa- 
tion by  several  years'  attendance  at  the  government  Indian  school  at 
Carlisle,  Pennsylvania.  On  the  reverse  page  of  the  paper  was  a  dupli- 
cate in  somewhat  better  English,  written  out  by  a  daughter  of  Black 
Short  Nose,  a  school  girl,  as  dictated  by  her  father  on  his  return.  These 
letters  contained  the  message  to  be  delivered  to  the  two  tribes,  and  as  is 
expressly  stated  in  the  text  were  not  intended  to  be  seen  by  a  white 
man.  The  daughter  of  Black  Short  Nose  had  attempted  to  erase  this 
clause  before  her  father  brought  the  letter  down  to  me,  but  the  lines 
were  still  plainly  visible.  It  is  the  genuine  official  statement  of  the 
Ghost-dance  doctrine  as  given  by  the  messiah  himself  to  his  disciples. 
It  is  reproduced  here  in  duplicate  and  verbatim,  just  as  received,  with 
a  translation  for  the  benefit  of  those  not  accustomed  to  Carlisle  English. 
In  accordance  with  the  request  of  the  Indians,  I  brought  the  original 
to  Washington,  where  it  was  read  by  the  Indian  Commissioner,  Honor- 
able T.  J.  Morgan,  after  which  I  had  two  copies  made,  giving  one  to 
the  commissioner  and  retaining  the  other  myself,  returning  the  original 
to  its  owner.  Black  Short  Nose.  ' 

The  Messiah  Letter  (Arapaho  version) 

What  you  get  home  you  make  dance,  and  ■will  give  y"  the  same,  when  you  dance 
four  days  and  '"  "'sii'  one  day,  dance  day  time,  five  days  and  then  fift,  will  wash  five 
for  every  body.  He  likes  you  ""''  you  give  him  good  many  things,  he  heart  been 
satting  feel  good.  After  you  get  home,  will  give  good  cloud,  and  give  you  chance  to 
make  you  feel  good,     and  he  give  you  good  spirit,     and  he  give  you  "'  a  good  paint. 

You  folks  want  you  to  come  in  three  [months]  here,  any  tribs  from  there.  There 
will '"'  good  bit  snow  this  year.  Sometimes  rain's,  in  fall,  this  year  some  rain,  never 
give  you  any  thing  like  that,  grandfather  said  when  he  die  never  ""  cry.  no 
hurt  anybody,  no  fight,  good  behave  always,  it  will  give  you  satisfaction,  this 
young  man,  he  is  a  good  Father  and  mother,  dont  tell  no  white  man.  Jueses  was 
on  ground,  he  just  like  cloud.  Every  body  is  alive  again,  I  dont  know  when  they 
will  [be]  here,  may  be  this  fall  or  in  spring. 


MooMT]  THE  Messiah's  letter  781 

Every  body  never  get  sick,  be  young  again, — (if  young  fellow  no  sick  any  more,) 
work  for  white  men  never  trouble  with  him  until  you  leave,  when  it  shake  the  earth 
dont  be  afraid  no  harm  any  body. 

You  make  dance  for  six  """i"  night,  and  put  you  foot  [foodf]  in  dance  to  eat  for 
every  body  and  wash  in  the  water,  that  is  all  to  tell,  I  am  in  to  you.  and  you  will 
received  a  good  words  from  him  some  time,  Dont  tell  lie. 

The  Meitiah  Letter  (Cheyenne  vertion) 

When  you  get  home  you  have  to  make  dance.  You  must  dance  four  nights  and  one 
day  time.  You  will  take  bath  in  the  morning  before  you  go  to  yours  homes,  for 
every  body,  and  give  you  all  the  same  as  this.  Jackson  Wilson  likes  yon  all,  he 
is  glad  to  got  good  many  things.  His  heart  satting  fully  of  gladness,  after  you  get 
home,  I  will  give  you  a  good  cloud  and  give  you  chance  to  make  you  feel  good.  I 
give  you  a  good  spirit,  and  give  you  all  good  paint,  I  want  you  people  to  come  here 
again,  want  them  in  three  months  any  tribs  of  you  from  there.  There  will  be  a  good 
deal  snow  this  year.  Some  time  rains,  in  fall  this  year  some  rain,  never  give  you 
any  thing  like  that,  grandfather,  said,  when  they  were  die  never  cry,  no  hurt  any 
body,  do  any  harm  for  it,  not  to  fight.  Be  a  good  behave  always.  It  will  give  a  sat- 
isfaction in  your  life.  This  young  man  is  a  good  father  and  mother.  Do  not  tell 
th(^  white  people  about  this,  Jnses  is  on  the  ground,  he  just  like  cloud.  Every  body 
is  a  live  again.  I  don't  know  when  he  will  be  hero,  may  be  will  be  this  fall  or  in 
spring.  When  it  happen  it  may  be  this.  There  will  be  no  sickness  and  return  to 
young  again.  Do  not  refuse  to  work  for  white  man  or  do  not  make  any  trouble 
with  them  until  you  leave  them.  When  the  earth  shakes  do  not  be  afraid  it  will 
not  hurt  you.  I  want  you  to  make  dance  for  six  weeks.  Eat  and  wash  good  clean 
yourselves  [The  rest  of  the  letter  had  been  erased]. 

The  Messiah  Letter  { free  Rendering) 

When  you  get  home  you  must  make  a  dance  to  continue  five  days.  Dance  four 
successive  nights,  and  the  last  night  keep  up  the  dance  until  the  morning  of  the  fifth 
day,  when  all  must  bathe  in  the  river  and  then  disperse  to  their  homes.  You  must  all 
do  in  the  same  way. 

I,  Jack  Wilson,  love  you  all,  and  my  heart  is  full  of  gladness  for  the  gifts  you 
have  brought  me.  When  you  get  home  I  shall  give  yovi  a  good  cloud  [rain?]  which 
will  make  you  feel  good.  I  give  you  a  good  spirit  and  give  you  all  good  paint.  I 
want  you  to  come  again  in  three  months,  some  from  each  tribe  there  [the  Indian 
Territory] . 

There  will  be  a  good  deal  of  snow  this  year  and  some  rain.  In  the  fall  there  will 
be  such  a  rain  as  I  have  never  given  you  before. 

Grandfather  [a  universal  title  of  reverence  among  Indians  and  here  meaning  the 
messiah]  says,  when  your  friends  die  you  must  not  cry.  You  must  not  hurt  anybody 
or  do  harm  to  anyone.  You  must  not  fight.  Do  right  always.  It  will  give  you  sat- 
isfaction in  life.  This  young  man  has  a  good  father  and  mother.  [Possibly  this 
refers  to  Casper  Edson,  the  young  Arapaho  who  wrote  down  this  message  of  Wovoka 
for  the  delegation]. 

Do  not  tell  the  white  peopleabout  this.  Jesus  is  now  upon  the  earth.  He  appears 
like  a  cloud.  The  dead  are  all  alive  again.  I  do  not  know  when  they  will  be  here; 
maybe  this  fall  or  in  the  spring.  When  the  time  comes  there  will  be  no  more  sick- 
ness and  everyone  will  be  young  again. 

Do  not  refnsi'  to  work  for  the  whites  and  do  not  make  any  trouble  with  them  until 
you  leave  them.  When  the  earth  shakes  [at  the  coming  of  the  new  world]  do  not 
be  afraid.     It  will  not  hurt  you. 

I  want  you  to  dance  every  six  weeks.  Make  a  feast  at  the  dance  and  have  food 
that  everybody  may  eat.  Then  bathe  in  the  water.  That  is  all.  You  will  receive 
good  words  again  from  me  some  time.     Do  not  tell  lies. 


782  THE    GHOST-DANCE    RELIGION  [eth.anx.u 

Every  organized  religion  lias  a  system  of  ethics,  a  system  of  mytb- 
ology,  and  a  system  of  ritual  observance.  In  this  message  from  the 
high  priest  of  the  Ghost  dance  we  have  a  synopsis  of  all  three.  With 
regard  to  the  ritual  part,  ceremonial  purification  and  bathing  have 
formed  a  part  i7i  some  form  or  other  of  every  great  religion  from  tlie 
begiuTiing  of  history,  while  the  religious  dance  dates  back  far  beyond 
the  day  when  the  daughter  of  Saul  "looked  through  a  window  and  saw 
King  David  leaping  and  dancing  before  the  Lord."  The  feasting 
enjoined  is  a  part  of  every  Indian  ceremonial  gathering,  religious, 
political,  or  social.  The  dance  is  to  continue  four  successive  nights,  in 
accord  with  the  regular  Indian  system,  in  which  four  is  the  sacred  num- 
ber, as  three  is  in  Christianity.  In  obedience  to  this  message  the  south- 
ern prairie  tribes,  after  the  return  of  the  delegation  in  August,  1891, 
ceased  to  hold  frequent  one-night  d.inces  at  irregular  intervals  as 
formerly  without  the  ceremonial  bathing,  and  ado])ted  instead  a  system 
of  four-night  dances  at  regular  periods  of  six  weeks,  followed  by  cere- 
monial bathing  on  the  morning  of  the  fifth  day. 

The  mythology  of  the  doctrine  is  only  briefly  indicated,  but  the  prin- 
cipal articles  are  given.  The  dead  are  all  arisen  and  the  spirit  hosts 
are  advancing  and  have  already  arrived  at  the  boundaries  of  this  earth, 
led  forward  by  the  regenerator  in  shape  of  cloud-like  indistinctness. 
The  spirit  captain  of  the  dead  is  always  represented  under  this  shadowy 
semblance.  The  great  change  will  be  ushered  in  by  a  trembling  of  the 
earth,  at  which  the  faithful  are  exhorted  to  feel  no  alarm.  The  hope 
held  out  is  the  same  that  has  inspired  the  Christian  for  nineteen  cen- 
turies— a  happy  immortality  in  perpetual  youth.  As  to  fixing  a  date, 
the  messiah  is  as  cautious  as  his  i>redecessor  in  prophecy,  who  declares 
that  "  no  man  knoweth  the  time,  not>  even  the  angels  of  God."  His 
weather  predictions  also  are  about  as  definite  as  the  inspired  utterances 
of  the  Delphian  oracle. 

The  moral  code  inculcated  is  as  pure  and  comprehensive  in  its  sim- 
plicity as  anything  found  in  religious  systems  from  the  days  of  Gau- 
tama Buddha  to  the  time  of  Jesus  Christ.  "  Do  no  harm  to  any  one. 
Do  right  alwayn.'''  Could  anything  be  more  simple,  and  yet  more  exact 
and  exacting?  It  inculcates  honesty — "Do  not  tell  lies.''^  It  preaches 
good  will — "  Do  no  harm  to  any  one^  It  forbids  the  extravagant  mourn- 
ing customs  formerly  common  among  the  tribes — "  When  your  friends 
die,  you  must  not  cim,^''  which  is  interpreted  by  the  prairie  tribes  as  for- 
bidding the  killing  of  horses,  the  burning  of  tipis  and  destruction  of 
property,  the  cutting  off  of  the  hair  and  the  gashing  of  the  body  with 
knives,  all  of  which  were  formerly  the  sickening  rule  at  every  death 
until  forbidden  by  the  new  doctrine.  As  an  Arapaho  said  to  me  when 
his  little  boy  died,  "I  shall  not  shoot  any  ponies,  and  my  wife  will  not 
gash  her  arms.  We  used  to  do  this  when  our  friends  died,  because  we 
thought  we  would  never  see  them  again,  and  it  made  us  feel  bad.  But 
now  we  know  we  shall  all  be  united  again."     If  the  Kiowa  had  held  to 


MooNEY]  THE    DOCTRINE    OF    THE    DANCE  783 

the  Ghost-dance  doctrine  instead  of  abaudoniug  it  as  tliey  had  done, 
they  woiikl  have  been  spared  the  loss  of  thousands  of  dollars  in  horses, 
tipis,  wagons,  and  other  property  destroyed,  with  much  of  the  mental 
suffering  and  all  of  the  i)hysical  laceration  that  resulted  in  conse- 
quence of  the  recent  fatal  epidemic  in  the  tribe,  when  for  weeks  and 
months  the  sound  of  wailing  went  uji  night  and  morning,  and  in  every 
camp  men  and  women  could  be  seen  daily,  with  dress  disordered  and 
hair  cut  close  to  the  scalp,  M'ith  blood  hardened  in  clots  upon  the  skin, 
or  streaming  from  mutilated  fingers  and  fresh  gashes  on  face,  audWms, 
and  legs,  (it  preaches  peace  with  the  whites  and  obedience  to  author- 
ity until  the  day  of  deliverance  shall  come.  Above  all,  it  forbids  war — 
"  You  munt  not  Jight.'')  It  is  hardly  possible  for  us  to  realize  the  tre-  ^ 

mendous  and  radical  change  which  this  doctrine  Avorks  in  the  whole  i  «» ' 

spirit  of  savage  life.  The  career  of  every  Indian  has  been  the  war-  ^  C"'  j.' 
path.  His  pioudest  title  has  been  that  of  warrior.  His  conversation  fV  ^f^'"" 
by  day  and  his  dreams  by  niglif  have  been  of  bloody  deeds  upon  the  (j*-'' 
enemies  of  his  tribe.  His  highest  boast  was  in  the  number  of  his  scalp 
trophies,  and  his  chief  delight  at  home  was  in  the  war  dance  and  the 
scalp  dance.  The  thirst  for  blood  and  massacre  seemed  inborn  in  every 
man,  woman,  and  child  of  every  tribe.  Now  comes  a  prophet  as  a 
messenger  from  God  to  forbid  not  only  war,  but  all  that  savors  of 
war — the  war  dance,  the  scalp  dance,  and  even  the  bloody  torture  of 
the  sun  dance — and  his  teaching  is  accepted  and  his  words  obeyed  by 
four-fifths  of  all  the  warlike  predatory  tribes  of  the  mountains  and  the 
great  plains.  iOnly  those  who  have  known  the  deadly  hatred  that  once 
animated  Ute,  Cheyenne,  and  Pawnee,  one  toward  another,  and  are 
able  to  contrast  it  with  their  present  spirit  of  mutual  brotherly  love, 
can  know  what  the  Ghost  dance  religion  has  accomplished  in  bringing 
the  savage  into  civilization.  It  is  such  a  revolution  as  comes  but  once 
in  the  life  of  a  race. 

The  beliefs  held  among  the  various  tribes  in  regard  to  the  final 
catastrophe  are  as  fairly  probable  as  some  held  on  the  same  subject  by 
more  orthodox  authorities.  As  to  the  dance  itself,  with  its  scenes  of 
intense  excitement,  spasmodic  action,  and  physical  exhaustion  even  to 
unconsciousness,  such  manifestations  have  always  accompanied  reli- 
gious upheavals  among  primitive  peoples,  and  are  not  entirely  unknown 
among  ourselves.  In  a  country  which  produces  magnetic  healers, 
shakers,  trance  mediums,  and  the  like,  all  these  things  may  very  easily 
be  paralleled  without  going  far  from  home. 

In  conclusion,  we  may  say  of  the  prophet  and  his  doctrine  what  has 
been  said  of  one  of  his  apostles  by  a  careful  and  competeat  investi- 
gator: "He  has  given  these  people  a  better  religion  than  they  ever 
had  before,  taught  them  precepts  which,  if  faithfully  carried  out,  wilt 
biing  them  into  better  accord  with  their  white  neighbors,  and  has 
prepared  the  way  for  their  final  Christianizatiou."  (6.  D.,  4,  and  A. 
G.  0.,  5.) 

14  ETii — rx  2 10 


784  THE    GHOST-DANCE    RELIGION  [etii.  ann.)4 

We  may  now  consider  details  of  the  doctrine  as  held  bj^  difi'ereut 
tribes,  beginning  with  the  Paiute.  among  whom  it  originated.  ([  The 
best  account  of  the  Paiut«  belief  is  contained  in  a  report  to  the  War 
Department  by  Captain  J.  M.  Lee,  who  was  sent  out  in  the  autumn  of 
1890  to  investigate  the  temper  and  fighting  strength  of  the  Paiute  and 
other  Indians  in  the  vicinity  of  Fort  Bidwell  in  northeastern  California. 
We  give  the  statement  obtained  by  him  from  Captain  Dick,  a  Paiute, 
as  delivered  one  day  in  a  conversational  way  and  apparently  without 
reserve,  after  nearly  all  the  Indians  had  left  the  room : 

Long  time,  twenty  years  ago,  Indian  medicine-man  in  Mason's  valley  at  Walker 
lake  talk  same  way,  same  as  you  hear  now.  In  one  year,  maybe,  after  he  begin  talk 
he  die.  Three  years  ago  another  medicine-man  begin  same  talk.  Heap  talk  all 
time.  Indians  hear  all  about  it  everywhere.  Indians  come  from  long  way  oif  to 
hear  him.  They  come  from  the  east ;  they  make  signs.  Two  years  ago  me  go  to 
Winnemucca  and  Pyramid  lake,  me  see  Indian  Sam,  a  head  man,  and  Johnson  Sides. 
Sam  he  tell  me  he  just  been  to  see  Indian  medicine-man  to  liear  him  talk.  Sam  say 
medicine-man  talk  this  way : 

"All  Indians  must  dance,  everywhere,  keep  on  dancing.  Pretty  soon  in  next 
spring  Big  Man  [Great  Spirit]  come.  He  bring  back  all  game  of  every  kind.  The 
game  be  thick  everywhere.  All  dead  Indians  come  back  and  live  again.  They  all 
be  strong  just  like  young  men,  be  young  again.  Old  blind  Indian  see  again  and  get 
young  and  have  fine  time.  When  Old  Man  [God]  comes  this  way,  then  all  the  Indians 
go  to  mountains,  high  up  away  from  whites.  Whites  can't  hurt  Indians  then.  Then 
while  Indians  way  up  high,  big  flood  comes  like  water  and  all  white  people  die,  get 
drowned.  After  that  water  go  way  and  then  nobody  but  Indians  everywhere  and 
game  all  kinds  thick.  Then  medicine-man  tell  Indians  to  send  word  to  all  Indians 
to  keep  up  dancing  and  the  good  time  will  come.  Indians  who  don't  dance,  who 
don't  believe  in  this  word,  will  grow  little,  just  about  a  foot  high,  and  stay  that 
way.  Some  of  them  will  be  turned  into  wood  and  be  burned  in  fire."  That's  the 
way  Sam  tell  me  the  medicine- man  talk.     (A.  G.  0.,  G.) 

Lieutenant  N.  P.  Phister,  who  gathered  a  part  of  the  material 
embodied  in  Captain  Lee's  report,  confirms  this  general  statement  and 
gives  a  few  additional  particulars.  The  flood  is  to  consist  of  mingled 
mud  and  water,  and  when  the  faithful  go  up  into  the  mountains,  the 
skeptics  will  be  left  behind  and  will  be  turned  to  stone.  The  prophet 
claims  to  receive  these  revelations  directly  from  God  and  the  spirits  of 
the  dead  Indians  during  his  trances.  He  asserts  also  that  he  is  invul- 
nerable, and  that  if  soldiers  should  attempt  to  kill  him  they  would  fall 
down  as  if  they  had  no  bones  and  die,  while  he  would  still  live,  even 
though  cut  into  little  pieces.     {Phister,  3.) 

One  of  the  first  and  most  prominent  of  those  who  brought  the  doc- 
trine to  the  prairie  tribes  was  Porcupine,  a  Cheyenne,  who  crossed  the 
mountains  with  several  companions  in  the  fall  of  1889,  visited  Wovoka, 
and  attended  the  dance  near  Walker  lake,  Nevada.  In  his  report  of 
his  experiences,  made  some  months  later  to  a  military  oflQcer,  he  states 
that  Wovoka  claimed  to  be  Christ  himself,  who  had  come  back  again, 
many  centuries  after  his  first  rejection,  in  pity  to  teach  his  children. 
He  quotes  the  prophet  as  saying: 

I  found  my  children  were  bad,  so  I  went  back  to  heaven  and  left  them.  I  told 
them  that  in  so  many  hundred  years  I  would  come  back  to  see  my  children.     At  the 


MooNEi]  THE    DOCTRINE    OF   THE    DANCE  785 

eu<l  of  this  time  I  was  sent  back  to  try  to  teach  tbeiu.  My  father  told  me  the 
eartli  was  getting  old  and  worn  ont  and  the  people  getting  had,  and  that  I  was  to 
renew  everything  as  it  nscd  to  be  and  make  it  better. 

He  also  told  us  that  all  our  dead  were  to  be  resurrected ;  that  they  were  all  to 
come  back  to  earth,  and  that,  as  the  earth  was  too  small  for  them  and  us,  he  would 
do  away  with  heaven  and  make  the  earth  itself  large  enough  to  contain  us  all;  that 
we  must  tell  all  the  people  we  met  about  these  things.  He  spoke  to  us  about  fight- 
ing, and  said  that  was  bad  and  we  must  keep  from  it ;  that  the  earth  was  to  bo  all 
good  hereafter,  and  we  nnist  all  bo  friends  with  one  another.  He  said  that  in  the 
fall  of  the  year  the  youth  of  all  good  people  would  be  renewed,  so  that  nobody 
would  be  more  than  forty  years  old,  and  that  if  they  behaved  themselves  well  after 
this  the  youth  of  everyone  would  be  renewed  in  the  spring.  He  said  if  we  were  all 
good  he  would  send  people  among  us  who  could  heal  all  our  wounds  and  sickness 
by  mere  touch  and  that  we  would  live  forever.  He  told  us  not  to  quarrel  or  fight 
or  strike  each  other,  or  shoot  one  another ;  that  the  whites  and  Indians  were  to  be 
all  one  people.  He  said  if  any  man  disobeyed  what  he  ordered  his  tribe  would  be 
wiped  from  the  face  of  the  earth;  that  we  must  believe  everything  he  said,  and 
wo  must  not  doubt  him  or  say  he  lied;  that  if  wo  did,  he  would  know  it;  that  he 
would  know  our  thoughts  and  actions  in  no  matter  what  part  of  the  world  we 
might  be,     {G.D.,5.) 

Here  we  have  the  statement  that  both  races  are  to  live  together  as 
one.  We  have  also  the  doctrine  of  healing  by  touch.  Whether  or 
not  this  is  an  essential  part  of  the  system  is  questionable,  but  it  is  cer- 
tain that  the  faithful  believe  that  great  physical  good  comes  to  them, 
to  their  children,  and  to  the  sick  from  the  imposition  of  hands  by  the 
priests  of  the  dance,  apart  from  the  ability  thus  conferred  to  see  the 
things  of  the  spiritual  world. 

Another  idea  here  presented,  namely,  that  the  earth  becomes  old  and 
decrepit,  and  requires  that  its  youth  be  renewed  at  the  end  of  certain 
great  cycles,  is  common  to  a  number  of  tribes,  and  has  an  important 
place  in  the  oldest  religions  of  the  world.  As  an  Arapaho  who  spoke 
English  expressed  it,  "  This  earth  too  old,  grass  too  old,  trees  too  old, 
our  lives  too  old.  Then  all  be  new  again."  Captain  H.  L.  Scott  also 
found  among  the  southern  i)lains  tribes  the  same  belief  that  the  rivers, 
the  mountains,  and  the  earth  itself  are  worn  out  and  must  be  renewed, 
together  with  an  indefinite  idea  that  both  races  alike  must  die  at  the 
same  time,  to  be  resurrected  in  new  but  separate  worlds. 
(The  Washo,  Pit  River,  Bannock,  and  other  tribes  adjoining  the 
Paiute  on  the  north  and  west  hold  the  doctrine  substantially  as  taught 
by  the  messiah  himself.  We  have  but  little  light  in  regard  to  the 
belief  as  held  by  the  Walapai,  Cohonino,  Mohave,  and  Navaho  to  the 
southward,  beyond  the  general  fact  that  the  resurrection  and  return  of 
the  dead  formed  the  principal  tenet.  As  these  tribes  received  their 
knowledge  of  the  new  religion  directly  from  Paiute  apostles,  it  is  quite 
probable  that  they  made  but  few  changes  in  or  additions  to  the  original 
gosi)el. 

A  witness  of  the  dance  among  the  Walapai  in  1891  obtained  from  the 
leaders  of  the  ceremony  about  the  same  statement  of  doctrine  already 
mentioned  as  held  hy  the  Paiute,  from  whom  also  the  Walapai  bad 
adopted  many  of  the  songs  and  ceremonial  words  used  in  connection 


786  THE    GHOST-DANCE   RELIGION  [eth.anx.u 

with  the  dance.  They  were  then  expecting  the  Indian  redeemer  to 
appear  on  earth  some  time  within  three  or  four  years.  They  were  par- 
ticularly anxious  to  have  it  understood  that  their  intentions  were  not 
hostile  toward  the  whites  and  that  they  desired  to  live  in  peace  with 
them  until  the  redeemer  came,  but  that  then  they  would  be  unable  to 
prevent  their  destruction  even  if  they  wished.     (J.  F.  L.,  3.) 

The  manner  of  the  final  change  and  the  destruction  of  the  whites 
has  been  variously  interpreted  as  the  doctrine  was  carried  from  its 
original  centei'.  Kast,  of  the  mountains  it  is  commonly  held  that  a  deep 
sleep  will  come  on  the  believers,  during  which  the  great  catastrophe 
will  be  accomplished,  and  the  faithful  will  awake  to  immortality  on  a 
new  earth.  The  Shoshoni  of  Wyoming  say  this  sleep  will  continue 
four  days  and  nights,  and  that  on  the  morning  of  the  fifth  day  all  will 
open  their  eyes  in  a  new  world  where  both  races  will  dwell  together 
forever.  The  Cheyenne,  Arapaho,  Kiowa,  and  others,  of  Oklahoma, 
say  that  the  new  earth,  with  all  the  resurrected  dead  from  the  begin- 
ning, and  with  the  buflfalo,  the  elk,  and  other  game  upon  it,  will  come 
from  the  west  and  slide  over  the  surface  of  the  present  earth,  as  the 
right  hand  might  slide  over  the  left.  As  it  approaches,  the  Indians  will 
be  carried  upward  and  alight  on  it  by  the  aid  of  the  sacred  dance 
feathers  which  they  wear  in  their  hair  and  which  will  act  as  wings 
to  bear  them  up.  They  will  then  become  unconscious  for  four  days, 
and  on  waking  out  of  their  trance  will  find  themselves  with  their 
former  friends  in  the  midst  of  all  the  oldtime  surroundings.  By  Sitting 
Bull,  the  Arapaho  apostle,  it  is  thought  that  this  new  earth  as  it 
advances  will  be  preceded  by  a  wall  of  fire  which  will  drive  the  whites 
across  the  water  to  their  original  and  proper  country,  while  the  Indians 
will  be  enabled  by  means  of  the  sacred  feathers  to  surmount  the  flames 
and  reach  the  promised  land.  When  the  expulsion  of  the  whites  has 
been  accomplished,  the  fire  will  be  extinguished  by  a  rain  continuing 
twelve  days.  By  a  few  it  is  believed  that  a  hurricane  with  thunder 
and  lightning  will  come  to  destroy  the  whites  alone.  This  last  idea  is 
said  to  be  held  also  by  the  Walapai  of  Arizona,  who  extend  its  provisions 
to  include  the  unbelieving  Indians  as  well.  (G.  D.,  6.)  The  doctrine 
held  by  the  Caddo,  Wichita,  and  Delaware,  of  Oklahoma,  is  practically 
the  same  as  is  held  by  the  Arapaho  and  Cheyenne  from  whom  they 
obtained  it.  All  these  tribes  believe  that  the  destruction  or  removal 
of  the  whites  is  to  be  accomplished  entirely  by  supernatural  means,  and 
they  severely  blame  the  Sioux  for  having  provoked  a  physical  conflict 
by  their  impatience  instead  of  waiting  for  their  God  to  deliver  them  in 
his  own  good  time. 

Among  all  the  tribes  which  have  accepted  the  new  faith  it  is  held 
that  frequent  devout  attendance  on  the  dance  conduces  to  ward  oft' 
disease  and  restore  the  sick  to  health,  this  applying  not  only  to  the 
actual  participants,  but  also  to  their  children  and  friends.  The  idea  of 
obtaining  temjioral  blessings  as  the  reward  of  a  faithful  performance 


MooNET]  SIOUX    VERSION   OF    THE    DANCE  787 

of  religious  duties  is  too  natunil  and  universal  to  require  comment. 
The  i)urilication  by  the  sweat-bath,  which  forms  an  important  prelimi- 
nary to  the  dance  among  the  Sioux,  while  devotional  in  its  purpose,  is 
probably  also  sanitary  in  its  effect. 

Among  the  powtuful  and  warlike  Sioux  of  the  Dakotas,  already  rest- 
less under  both  old  and  recent  grievances,  and  more  lately  brought  to 
the  edge  of  starvation  by  a  reduction  of  rations,  the  doctrine  speedily 
assumed  a  hostile  meaning  and  developed  some  peculiar  features,  for 
which  reason  it  deserves  particular  notice  as  concerns  this  tribe.  The 
earliest  rumors  of  the  new  messiah  came  to  the  Sioux  from  the  more 
western  tribes  in  the  winter  of  1888-89,  but  the  first  definite  account 
was  brought  by  a  delegation  which  crossed  the  mountains  to  visit  the 
messiah  in  the  fall  of  1889,  returning  in  the  spring  of  1890.  On  the 
report  of  these  delegates  the  dance  was  at  once  inaugurated  and  spread 
so  ra])idly  that  in  a  few  months  the  new  religion  had  been  accepted  by 
the  majority  of  the  tribe. 

Perhaps  the  best  statement  of  the  Sioux  version  is  given  by  the  vet- 
eran agent,  James  McLaughlin,  of  Standing  Rock  agency.  In  an  official 
letter  of  October  17, 1890,  he  writes  that  the  Sioux,  under  the  influence  of 
Sitting  Bull,  were  greatly  excited  over  the  near  approach  of  a  i)redicted 
Indian  millennium  or  "return  of  the  ghosts,"  when  the  white  man  would 
be  annihilated  and  the  Indian  again  supreme,  and  which  the  medicine- 
men had  promised  was  to  occur  as  soon  as  the  grass  was  green  in  the 
spring.  They  were  told  that  the  Great  Spirit  had  sent  upon  them  the 
dominant  race  to  punish  them  for  their  sins,  and  that  their  sins  were 
now  expiated  and  the  time  of  deliverance  was  at  hand.  Their  deci- 
mated ranks  were  to  be  reinforced  by  all  the  Indians  who  had  ever  died, 
and  these  sjiirits  were  already  on  their  way  to  reinhabit  the  earth,  which 
had  originally  belonged  to  the  Indians,  and  were  driving  before  them, 
as  they  advanced,  immense  herds  of  buffalo  and  fine  ponies.  The  Great 
Spirit,  who  had  so  long  deserted  his  red  children,  was  now  once  more 
with  them  and  against  the  whites,  and  the  white  man's  gunpowder 
would  no  longer  have  power  to  drive  a  bullet  through  the  skiaof  an 
Indian.  The  whites  themselves  would  soon  be  overwhelmed  and  smoth- 
ered under  a  deep  landslide,  held  down  by  sod  and  timber,  and  the  few 
who  might  escape  would  become  small  fishes  in  the  rivers.  In  order  to 
bring  about  this  happy  result,  the  Indians  must  believe  and  organize 
the  Ghost  dance. 

The  agent  continues: 

It  would  seem  impossible  that  any  person,  no  matter  how  ignorant,  conld  1)« 
brought  to  believe  such  absurd  nonsense,  but  as  a  matter  of  fact  a  great  many  Indians 
of  this  agency  actually  believe  it,  and  since  this  new  doctrine  has  been  ingrafted 
here  from  the  more  southern  Sioux  agencies  the  infection  has  been  wonderful,  and  so 
pernicious  that  it  now  includes  some  of  the  Indians  who  were  formerly  numbered 
with  the  progressive  and  more  intelligent,  and  many  of  our  very  best  ludians  appear 
dazed  and  undecided  when  talking  of  it,  their  inherent  superstition  having  been 
thoroughly  aroused.     (G.D.,7.) 


788  THE   GHOST-DANCE   RELIGION  [eth.ann.u 

The  following  extract  is  from  a  translation  of  a  letter  dated  March 
30,  1891,  written  in  Sioux  by  an  Indian  at  Pine  Eidge  to  a  friend  at 
Kosebud  agency: 

And  now  I  will  tell  another  thing.  Lately  there  is  a  man  died  and  come  to  life 
again,  and  he  say  he  has  heen  to  Indian  nation  of  ghosts,  and  tells  us  dead  Indian 
nation  all  coming  home.  The  Indian  ghost  tell  him  come  after  his  war  bonnet. 
The  Indian  (not  ghost  Indian)  gave  him  his  war  bonnet  and  he  died  again.    {G.D.,8.) 

The  Sioux,  like  other  tribes,  believed  that  at  the  moment  of  the 
catastrophe  the  earth  would  tremble.  According  to  one  version  the 
landslide  was  to  be  accompanied  by  a  flood  of  water,  which  would  flow 
into  the  mouths  of  the  whites  and  cause  them  to  choke  with  mud. 
Storms  and  whirlwinds  were  also  to  assist  in  their  destruction.  The 
Indians  were  to  surmount  the  avalanche,  probably  in  the  manner 
described  in  speaking  of  the  southern  tribes,  and  on  reaching  the  sur- 
face of  the  new  earth  would  behold  boundless  prairies  covered  with 
long  grass  and  filled  with  great  herds  of  buffalo  and  other  game. 
When  the  time  was  near  at  hand,  they  must  assemble  at  certain  places 
of  rendezvous  and  prepare  for  the  final  abandonment  of  all  earthly 
things  by  stripping  off"  their  clothing.  In  accordance  with  the  general 
idea  of  a  return  to  aboriginal  habits,  the  believers,  as  far  as  possible, 
discarded  white  man's  dress  and  utensils.  Those  who  could  i^rocure 
buckskin — which  is  now  very  scarce  in  the  Sioux  country — resumed 
buckskin  dress,  while  the  dancers  put  on  "  ghost  shirts"  made  of  cloth, 
but  cut  and  ornamented  in  Indian  fashion.  No  metal  of  any  kind  was 
allowed  in  the  dance,  no  knives,  and  not  even  the  earrings  or  belts  of 
imitation  silver  which  form  such  an  important  part  of  prairie  Indian 
costume.  This  was  at  variance  with  the  custom  among  the  Cheyenne 
and  other  southern  tribes,  where  the  women  always  wear  in  the  dance 
their  finest  belts  studded  with  large  disks  of  German  silver.  The 
beads  used  so  freely  on  moccasins  and  leggings  seem  to  have  been 
regarded  as  a  substitute  for  the  oldtime  wampum  and  porcupine  quill 
work,  and  were  therefore  not  included  in  the  prohibition.  No  weapon 
of  any  kind  was  allowed  to  be  carried  in  the  Ghost  dance  by  any  tribe, 
north  or  south,  a  fact  which  effectually  disposes  of  the  assertion  that 
this  was  another  variety  of  war  dance.  At  certain  of  the  Sioux 
dances,  however,  sacred  arrows  and  a  sacred  bow,  with  other  things, 
were  tied  on  the  tree  in  the  center  of  the  circle. 

Valuable  light  in  regard  to  the  Sioux  version  of  the  doctrine  is 
obtained  from  the  sermon  delivered  at  Red  Leaf  camp,  on  Pine  Ridge 
reservation,  October  31, 1890,  by  Short  Bull,  one  of  those  who  had  been 
selected  to  visit  the  messiah,  and  who  afterward  became  one  of  the 
prime  leaders  in  the  dance : 

My  friends  and  relations :  I  will  soon  start  this  thing'  in  running,  order.  I  have 
told  you  that  this  would  come  to  pass  in  two  seasons,  but  since  the  whites  are  inter- 
fering so  much,  I  will  advance  the  time  from  what  my  father  above  told  me  to  do, 
so  the  time  will  be  shorter.  Therefore  you  must  not  be  afraid  of  anything.  Some 
of  my  relations  have  no  ears,  so  I  will  have  tbem  blown  away. 


ran 


fUiri7BRSIT7] 


:im^ 


EXPLANATION  OF  PLATE  XCIII 

The  originals  of  tliesc  ghost  sliirts,  now  in  the  National  Museum,  were  taken,  by 
scouts  present  ilurini;  the  tight,  from  the  bodies  of  Indians  killed  at  Woumied  Kuee, 
and  were  obtained  by  the  author,  at  Pine  Ridge,  from  Philip  Wells  and  Louis 
Menard,  mixed-blood  interpreters,  the  former  havinj^  also  been  present  as  inter- 
preter for  the  Indian  seouts  during  the  tif;ht.  They  are  made  of  coarse  white  cloth, 
sewn  with  sinew.  One  of  tbe  shirts  is  partially  burned,  having  probably  been 
taken  out  of  oue  of  the  tipis  overturned  and  set  on  tire  during  the  action.  Two 
other  ghost  shirts,  said  to  be  from  the  same  battlefield,  are  also  in  the  National 
Museum . 


MooNEV]  SHORT   bull's   SERMON  789 

Now,  there  will  l>e  a  tree  sprout  up,  and  there  all  the  members  of  our  religion  and 
tbo  trihe  must  gather  together.  That  will  be  the  place  where  we  will  see  our  dead 
relations.  But  before  this  time  we  must  dance  the  balance  of  this  moon,  at  the  end 
of  which  time  the  earth  will  shiver  very  hard.  Whenever  this  thing  occurs,  I  will 
start  the  wind  to  blow.  Wo  are  the  ones  who  will  then  see  our  fathers,  mothers,  and 
everybody.  We,  the  tribe  of  Indians,  are  the  ones  who  iire  living  a  sacred  life.  God, 
our  father  himself,  has  told  and  commanded  and  shown  me  to  do  these  things. 

Our  father  in  heaven  has  iilaced  a  mark  at  each  point  of  the  four  winds.  First,  a 
clay  jiipe,  which  lies  at  the  setting  of  the  sun  and  represents  the  Sioux  tribe. 
Second,  there  is  a  holy  arrow  lying  at  the  north,  which  represents  the  Cheyenne 
tribe.  Third,  at  the  rising  of  the  sun  there  lies  hail,  representing  the  Arapaho 
tribe.  Fourth,  there  lies  a  pipe  and  nice  feather  at  the  south,  which  represents  the 
Crow  tribe.  My  father  has  shown  me  these  things,  therefore  wo  must  continue  this 
dance.  If  the  soldiers  surround  you  four  deep,  three  of  you,  on  whom  I  have  put 
holy  shirts,  will  sing  a  song,  which  I  have  taught  you,  around  them,  when  some  of 
them  will  drop  dead.  Then  the  rest  will  start  to  run,  but  their  horses  will  sink  into 
the  earth.  The  riders  will  jump  from  their  horses,  but  they  will  sink  Into  the  earth 
also.  Then  you  can  do  as  you  desire  with  them.  Now,  you  must  know  this,  that  all 
the  soldiers  and  that  race  will  be  dead.  There  will  be  only  five  thousand  of  them 
left  living  on  the  earth.     My  friends  and  relations,  this  is  straight  and  true. 

Now,  we  must  gather  at  Pass  creek  where  the  tree  is  sprouting.  There  we  will  go 
among  our  dead  relations.  You  must  not  take  any  earthly  things  with  you.  Then 
the  men  must  take  oil'  all  their  clothing  and  the  women  must  do  the  same.  No  one 
shall  bo  ashamed  of  exposing  their  persons.  My  father  above  has  told  us  to  do  this, 
and  we  must  do  as  he  says.  You  must  not  be  afraid  of  anything.  The  giins  are  the 
only  things  we  are  afraid  of,  but  they  belong  to  our  father  in  heaven.  He  will  see 
that  they  do  no  harm.  Whatever  white  men  may  tell  you,  do  not  listen  to  them,  my 
relations.  This  is  all.  I  will  now  raise  my  hand  ap  to  my  father  and  close  what  he 
has  said  to  you  through  me.     {Short  Hull;    IVar,  4.) 

The  pii)e  here  referred  to  is  the  most  sacred  thing  in  Sioux  mythology 
and  will  be  more  fully  described  in  treating  of  the  Sioux  songs.  The 
sacred  object  of  the  Cheyenne  is  the  "  medicine  arrow,"  now  in  the 
keeping  of  the  band  living  near  Cantonment,  Oklahoma.  The  Crow 
and  Arapaho  references  are  not  so  clear.  The  Arapaho  are  called  by 
the  Sioux  the  "  Blue  Cloud  "  people,  a  name  which  may  possibly  have 
some  connection  with  hail.  The  sprouting  tree  at  which  all  the  believers 
must  gather  refers  to  the  tree  or  pole  which  the  Sioux  jjlanted  in  the 
center  of  the  dance  circle.  The  cardinal  directions  here  assigned  to  the 
other  tribes  may  refer  to  their  former  locations  with  regard  to  the 
Sioux.  The  Clieyenne  and  Arapaho,  who  now  live  far  west  and  south 
of  the  Sioux,  originally  lived  north  and  east  of  them,  about  Red  river 
and  the  Saskatchewan. 

The  most  noted  thing  connected  with  the  Ghost  dance  among  the 
Sioux  is  the  "ghost  shirt"  which  was  worn  by  all  adherents  of  the 
doctrine — men,  women,  and  children  alike.  It  is  described  by  Captain 
Sword  in  his  account  of  the  Ghost  dance,  given  in  the  appendix  to  this 
chapter,  and  will  be  noticed  at  length  hereafter  in  treating  of  the  cere- 
mony of  the  dance.  During  the  dance  it  was  worn  as  an  outside 
garment,  but  was  said  to  be  worn  at  other  times  under  the  ordinary 
dress.  Although  the  shape,  fringing,  and  feather  adornment  were 
practically  the  same  in  every  case,  considerable  variation  existed  in 


790  THE    GHOST-DANCE    RELIGION  [etii.ann.U 

regard  to  the  painting,  tlie  designs  on  some  being  very  simple,  while 
the  others  were  fairly  covered  with  representations  of  sun,  moon,  stars, 
the  sacred  things  of  their  mythology,  and  the  visions  of  the  trance.  Tlie 
feathers  attached  to  the  garment  were  always  those  of  the  eagle,  and 
the  thread  used  in  the  sewing  was  always  the  old-time  sinew.  In  some 
cases  the  fringe  or  other  portions  were  painted  with  the  sacred  red 
paint  of  the  messiah.  The  shirt  was  firmly  believed  to  be  impenetrable 
to  bullets  or  weapons  of  any  sort.  When  one  o£the  women  shot  in  the 
Wounded  Knee  massacre  was  approached  as  she  lay  in  the  church  and 
told  that  she  must  let  them  remove  her  ghost  shirt  in  order  the  better 
to  get  at  her  wound,  she  replied:  "Yes;  take  it  off.  They  told  me  a 
bullet  would  not  go  through.    Now  I  don't  want  it  any  more." 

The  protective  idea  in  connection  with  the  ghost  shirt  does  not  seem 
to  be  aboriginal.  The  Indian  warrior  habitually  went  into  battle  naked 
above  the  waist.  His  protecting  "medicine"  was  a  feather,  a  tiny  bag 
of  some  sacred  powder,  the  claw  of  an  animal,  the  head  of  a  bird,  or 
some  other  small  object  which  could  be  readily  twisted  into  his  hair  or 
hidden  between  the  covers  of  his  shield  without  attracting  attention. 
Its  virtue  depended  entirely  on  the  ceremony  of  the  consecration  and 
not  on  size  or  texture.  The  war  paint  had  the  same  magic  power  of 
protection.  To  cover  the  body  in  battle  was  not  in  accordance  with 
Indian  usage,  which  demanded  that  the  warrior  should  be  as  free  and 
unincumbered  in  movement  as  possible.  The  so-called  "war  shirt"  was 
worn  chiefly  in  ceremonial  dress  parades  and  only  rarely  on  the  war- 
path. 

Dreams  are  but  incoherent  combinations  of  waking  ideas,  and  there 
is  a  Lint  of  recollection  even  in  the  wildest  visions  of  sleep.  The  ghost 
shirt  may  easily  have  been  an  inspiration  from  a  trance,  while  the 
trance  vision  itself  was  the  result  of  ideas  derived  from  previous  obser- 
vation or  report.  The  author  is  strongly  inclined  to  the  opinion  that 
the  idea  of  an  invulnerable  sacred  garment  is  not  original  with  the 
Indians,  but,  like  several  other  important  points  pertaining  to  the 
Ghost-dance  doctrine,  is  a  practical  adaptation  by  them  of  ideas  derived 
from  contact  with  some  sectarian  body  among  the  whites.  It  may  have 
been  suggested  by  the  "endowment  robe"  of  the  Mormons,  a  seamless 
garment  of  white  muslin  adorned  with  symbolic  figures,  which  is  worn 
by  their  initiates  as  the  most  sacred  badge  of  their  faith,  and  by  many 
of  the  believers  is  supposed  to  render  the  wearer  invulnerable.  The 
Mormons  have  always  manifested  a  particular  interest  in  the  Indians, 
whom  they  regard  as  theLamanites  of  their  sacred  writings,  and  hence 
have  made  special  efforts  for  their  evangelization,  with  the  result  that 
a  considerable  number  of  the  neighboring  tribes  of  Ute,  Paiute,  Ban- 
nock, and  Shoshoni  have  been  received  into  the  Mormon  church  and 
invested  with  the  endowment  robe.  (See  the  appendix  to  this  chapter: 
"The  Mormons  and  the  Indians;"  also  "Tell  It  All,"  by  Mrs  T.  B.  H. 
Stenhouse.)    The  Shoshoni  and  northern  Arapaho  occupy  the   same 


MooNEYi  THE   GHOST   SHIRT  791 

reservatiou  in  Wyoming,  and  anything  which  concerns  one  tribe  is 
more  or  less  talked  of  by  the  other.  As  the  Sioux,  Cheyenne,  and  other 
eastern  tribes  make  frequent  visits  to  the  Arapaho,  and  as  these  Arap- 
aho  have  been  the  great  apostles  of  the  Ghost  dance,  it  is  easy  to  see 
how  an  idea  borrowed  by  the  Shoshoni  from  the  Mormons  conld  find  its 
way  through  the  Arapaho  first  to  the  Sioux  and  Cheyenne  and  after- 
ward to  more  remote  tribes.  Wovoka  himself  expressly  disclaimed 
any  resi)onsibility  for.  the  ghost  shirt,  and  whites  and  Indians  alike 
agreed  that  it  formed  no  part  of  the  dance  costume  in  Mason  valley. 
When  I  first  went  among  the  Cheyenne  and  neighboring  tribes  of  Okla- 
homa in  January,  1891,  the  ghost  shirt  had  not  yet  reached  them.  Soon 
afterward  the  first  one  was  brought  down  from  the  Sioux  country  by 
a  Cheyenne  named  White  Buffalo,  who  had  been  a  Carlisle  student, 
but  the  Arapaho  and  Cheyenne,  after  debating  the  matter,  refused  to 
allow  it  to  bo  worn  in  the  dance,  on  the  ground  that  the  doctrine  of  the 
Ghost  dance  was  one  of  peace,  whereas  the  Sioux  had  made  the  ghost 
shirt  an  auxiliary  of  war.  In  consequence  of  this  decision  such  shirts 
have  never  been  worn  by  the  dancers  among  the  southern  tribes. 
Instead  they  wear  in  the  dance  their  finest  shirts  and  dresses  of  buck- 
skin, covered  with  i)ainted  and  beaded  figures  from  the  Ghost-dance 
mythology  and  the  visions  of  the  trance. 

The  Ghost  dance  is  variously  named  among  the  difl'erent  tribes.  In 
its  original  home  among  the  Paiute  it  is  called  Nanigilkwa,  "dance  in  a 
circle"  {niilca,  dance),  to  distinguish  it  from  the  other  dances  of  the 
tribe,  which  have  only  the  ordinary  up-and-down  step  without  the 
circular  movement.  The  Shoshoni  call  it  TanU'rdyiln  or  Tamana'rayara, 
which  may  be  rendered  "  everybody  dragging,"  in  allusion  to  the  man- 
ner in  which  the  dancers  move  around  the  circle  holding  hands,  as 
children  do  in  their  ring  games.  They  insist  that  it  is  a  revival  of  a 
similar  dance  which  existed  among  them  fifty  years  ago.  The  Comanche 
call  it  A'pmivka'ra,  "the  Father's  dance,"  or  sometimes  the  dance 
"  with  joined  hands."  The  Kiowa  call  it  Mdnposo'ti  guan,  "  dance  with 
clasped  hands,"  and  the  frenzy,  guan  d'dalla-i,  "dance  craziness." 
Tlie  Caddo  know  it  as  A'd  kaht'mbawi'ut,  "  the  prayer  of  all  to  the 
Father,"  or  as  the  Niinisana  ka  au'-shan,  "niinisana  dance,"  from  ncin- 
isana,  "  my  children,"  which  forms  the  burden  of  so  many  of  the  ghost 
songs  in  the  language  of  the  Arapaho,  from  whom  they  obtained  the 
dance.  By  the  Sioux,  Arapaho,  and  most  other  prairie  tribes  it  is 
called  the  "spirit"  or  "ghogt"  dance  (Sioux,  Wana'ghi  ica'chipi;  Arap- 
aho, Thigu'nawat),  from  the  fact  that  everything  connected  with  it 
relates  to  the  coming  of  the  spirits  of  the  dead  from  the  spirit  world, 
and  by  this  name  it  has  become  known  among  the  whites. 


,792  THE    GHOST-DANCE    RELIGION  [kth.ann.u 

APPENDIX 
THE   MORMONS   AND   THE   INDIANS 

While  the  Indian  excitement  was  at  its  height  in  1892,  a  curious 
pamphlet  was  published  anonymously  at  Salt  Lake  City  in  connection 
with  a  proposed  series  of  lectures,  from  which  we  make  some  extracts 
for  the  light  they  give  on  the  Mormon  attitude  toward  the  Indians. 
The  pamphlet  is  headed,  "  The  Mormons  have  stepped  down  and  out 
of  Celestial  Government — the  American  Indians  have  stejjped  up  and 
into  Celestial  Government."  It  begins  by  stating  that  the  Messiah 
came  to  His  people  at  the  time  appointed  of  the  Father — March, 
1890 — notwithstanding  the  assertion  in  the  Deseret  Evening  Xews, 
made  January,  1892:  '1890  has  passed,  and  no  Messiah  has  come.'" 
It  goes  on  to  say : 

"  1891  has  passed,  and  no  pruning  of  the  vineyard."  The  vineyard  of  the  Lord 
is  the  house  of  Israel. — Isa.  5:7.  In  the  part  of  the  vineyard  the  American  Indians, 
descendants  of  the  righteous  branch  of  Joseph,  who  were  led  to  the  Western  Conti- 
nent or  hemisphere — Zion — we  find  the  vine,  the  stone-power  of  the  Latter  Days. 
Ps.  80. 

The  celestial  prophet,  seer,  and  revelator,  Joseph  Smith,  jr.,  prophesied  on  the  2d 
of  April,  1843,  that  the  Messiah  would  reveal  himself  to  man  in  mortality  in  1890. 
Doctrine  and  Covenants,  130,  15,  17,  which  reads :  "  I  was  once  praying  very  ear- 
nestly to  know  the  time  of  the  coming  of  the  Son  of  Man,  when  I  heard  a  voice  speali 
the  following:  'Joseph,  my  son,  if  thou  livest  until  thou  art  eighty-five  years  old, 
thou  shalt  see  the  face  of  the  Son  of  Man.' " 

#  *  #  *  *  *f  .        * 

Five  years  later  (than  1882)  the  sign  that  was  to  usher  in  the  work  of  the  Father 
was  given  to  the  American  Indians,  while  March,  1890,  witnesses  the  organization  of 
a  church  under  the  restored  order,  where  twelve  disciples  were  chosen  and  ordained, 
whose  first  allegiance  is  given  irrevocably  to  the  Lord  God,  whereas  that  of  the 
Celestial  Church  is  given  to  the  government  fostering  it. 

#  #  *  #  #  #  -   # 

The  following  seven  signs  were  to  precede  the  fullness  of  the  Gentiles  upon  the 
land  of  America;  Zion,  the  time,  place,  and  parties  given  with  each.  [The  first, 
second,  and  third  "signs"  are  omitted  here.] 

4.  When  the  Bible  and  Book  of  Mormon  become  one  in  the  hands  of  the  Messiah. 
Ezk.  37 :19 ;  III  Nephi,  21 :  1-7.  In  1887,  sixty  years  after  the  plates  were  delivered 
to  Joseph  Smith,  jr.,  the  Book  of  Mormon  in  Spanish  was  delivered  to  the  American 
Indians,  with  the  promise  to  those  who  are  identified  with  the  Gentiles  that  if  they 
will  not  harden  their  hearts,  but  will  repent  and  know  the  true  points  of  my  doctrine 
they  shall  be  numbered  with  my  covenant  people,  the  Branch  of  Joseph.  Doctrine 
and  Covenant,  19:59-62;  20:8-17;  III  Nephi,  21:1-7. 

5.  The  coming  of  the  Messiah.  Three  years  later,  March,  1890,  the  people  of  God, 
who  were  notified  by  the  three  Nephites,  met  at  Walkers  lake,  Esmeralda  county, 
Nevada,  where  a  dispensation  of  the  Cclesti;il  kingdom  of  God — the  gospel  in  the 
covenant  of  consecration,  a  perfect  oneness  in  all  things,  temporal  and  spiritual — 
was  given  unto  them.  Twelve  disciples  were  ordained,  not  by  angels  or  men,  but 
by  the  Messiah,  in  the  presence  of  hundreds,  representing  scores  of  tribes  or  nations, 
who  saw  his  face,  heard  and  understood  his  voice  as  on  the  day  of  pentecost.  Acts 
2,  also  fulfilling  sec.  90 : 9,  10,  11  of  Doctrine  and  Covenant.     Ezk.  20 :  33-37. 


uooNEYi  MORMONS   AND   THE    INDIANS  793 

6.  The  Fulness  of  the  Gentiles.  In  1492,  the  Lord  God  let  His  vineyard  to  the 
nations  of  the  Gentiles,  to  jxiuish  His  people  the  Branch  of  .loseph  for  400  years 
(Gen.  15: 13),  bringing  the  fulno.ss  of  the  Gentiles  the  end  of  their  rule  over  the  Amer- 
ican Indians.     October,  1892,  Rom.  II :  25-26 ;  Cien.  50 :  25 ;  New  Trans.  Matt.  21 :  33^1. 

7.  The  Pruning  of  the  Vineyard.  The  husbandmen  upon  this  land  began  the  last 
pruning  of  the  vineyard  in  1891.  Prominent  among  wliich  stands  our  government 
in  fulfilling  Matt.  21:  33-41,  saying,  let  ns  kill  the  heirs  and  hold  the  inheritance, 
as  sliown  in  the  massacre  of 'Wounded  Knee;  the  butchery  of  Sitting  Bull;  the 
imprisonment  of  Short  Bull  and  others;  the  breaking  up  of  reservations,  and  the 
attempts  to  destroy  the  treaty  stipulations  above  mentioned  by  forcing  the  mark  of 
the  Beast,  citizenship  and  statehood,  upon  the  American  Indians,  which  will  ulti- 
mately terminate  in  a  war  of  extermination.     Isa.lO:  24-27;  Dan. 2:34;  Isa.  14  :  21. 

According  to  the  astronomical,  prophetic,  and  historical  evidence  found  in  the 
Bible,  Book  of  Mormon,  and  Doctrine  and  Covenants  for  the  redemption  of  Z ion  and 
the  restoration  of  Israel,  there  are  seven  celestial  keys  of  powers  to  be  used  which 
can  not  be  handled  by  apostles,  prophets,  or  angels.  They  can  only  be  handled  by 
the  Messiah  and  his  Father. 

2.  The  key  of  power  that  restores  the  heirs,  the  American  Indians,  to  their  own 
lands  consecrating  to  them  the  wealth  of  the  Gentiles. 

3.  The  key  of  power  that  turns  away  ungodliness  from  Jacob  (the  American 
Indians)  enabling  them  to  build  the  temple  on  the  spot  pointed  out  by  the  finger  of 
God  (Independence,  Jackson  County,  Missouri),  on  which  the  true  sign  of  Israel 
is  to  rest,  the  glory  of  the  living  God  of  the  Hebrews,  the  cloud  by  day  and  the  pil- 
lar of  fire  by  night  by  the  close  of  this  generation,  1896. 

#  *  #  «  w  #  • 

On  and  after  July  10, 1892,  free  lectures  illustrated  by  figures,  will  be  given  weekly, 
on  Sunday,  Monday,  and  Tuesday,  from  6.30  to  8.30  p.  m.  (weather  permitting),  at 
the  book  stand  in  the  Nineteenth  Ward,  opposite  Margett's  Brewery,  No.  312  North 
Second  West. 

First.  On  the  coming  of  the  Messiah  to  the  Hebrews,  at  the  sacrifice  of  Esau,  neax 
the  close  of  the  400-year  bondage  of  Jacob  in  the  morning  of  the  Abrahamic  Cove- 
nant, B.  C.  1491. 

Second.  On  the  coming  of  the  Messiah  to  the  Jews,  at  the  Meridian  sacrifice  of 
Jacob  at  the  close  of  the  last  1921  years  of  the  covenant,  the  year  one  A.  D. 

Tliird.  On  the  coming  of  the  Messiah  to  the  American  Indians,  the  remnants,  at 
the  evening  sacrifice  of  Ksau,  near  the  expiration  of  the  evening  bondage  of  Jacob 
of  400  years,  1892,  in  the  last  430  years  of  the  covenant. 

PORCUPINE'S   ACCOUNT   OF   THE   MESSIAH 

The  following  statement  was  made  to  Major  Carroll,  in  command  of 
Camp  Crook,  at  Tongue  Eiver  agency,  Montana,  June  15,  1890,  and 
transmitted  through  the  War  Department  to  the  Indian  Office : 

In  November  last  [1889]  I  left  the  reservation  with  two  other  Cheyennes.  I  went 
through  [Fort]  Washakie  and  took  the  Union  Pacific  railroad  at  Rawlins.  We  got 
on  early  in  the  morning  about  breakfast,  rode  all  day  on  the  railroad,  and  about 
dark  reached  a  fort  [Bridger?].  I  stayed  there  two  days,  and  then  took  a  passenger 
train,  and  the  next  morning  got  to  Fort  Hall.  I  found  some  lodges  of  Snakes  and 
Bannocks  there.  I  saw  the  ,^gent  here,  and  he  told  me  I  could  stay  at  the  agency, 
but  the  chief  of  the  Bannocks  who  was  there  took  me  to  his  camp  near  by.  The 
Bannocks  told  me  they  were  glad  to  see  a  Cheyenne  and  that  we  ought  to  make  a 
treaty  with  the  Bannocks. 

The  chief  told  mo  he  had  been  to  Washington  and  had  seen  the  President,  and 
that  we  ought  all  to  be  friends  with  the  whites  and  live  at  peace  with  them  and 


A 


794  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

with  each  other.  We  talked  these  matters  over  for  ten  days.  The  agent  then  sent 
for  me  and  some  of  the  Bannocks  and  Shoshoncs,  and  asked  me  where  I  was  going. 
I  johl  him  I  was  just  traveling  to  meet  other  Indians  and  see  other  countries;  that 
my  people  were  at  peace  with  the  whites,  and  I  thought  I  could  travel  anywhere  I 
wished.  He  asked  me  why  1  did  not  ha\e  a  pass.  I  s:iid  because  my  agent  would 
not  give  me  one.  He  said  he  was  glad  to  see  me  anyhow,  and  that  the  whites  and 
Indians  were  all  friends.     Then  he  asked  me  where  I  wanted  a  pass  to.     I  told  him 

1  wanted  to  go  further  and  some  Bannocks  and  Shoshones  wanted  to  go  along.  He 
gave  passes — five  of  them — to  the  chiefs  of  the  tliree  parties.  We  took  the  railroad 
to  a  little  town  near  by,  and  then  took  a  narrow-gauge  load.  We  went  on  this,  riding 
all  night  at  a  very  fast  rate  of  speed,  and  came  to  a  town  on  a  big  lake  [Ogden  or 
Salt  Lake  City].  We  stayed  there  one  day,  taking  the  cars  at  night,  rode  all  night, 
and  the  next  morning  about  9  oclock  saw  a  settlement  of  Indians.  We  traveled 
south,  going  on  a  narrow-gauge  road.  We  got  off  at  this  Indian  town.  Tli«  Indians 
here  were  different  from  any  Indians  I  ever  saw.  The  women  and  men  were  dressed 
in  white  people's  clothes,  the  women  having  their  hair  banged.  These  Indians  had 
their  faces  painted  white  with  black  spots.  We  stayed  with  these  people  all  day. 
We  took  the  same  road  at  night  and  kejjt  on.  We  traveled  all  night,  and  about  day- 
light we  saw  a  lot  of  houses,  and  they  told  us  there  were  a  lot  more  Indians  there; 
so  we  got  off,  and  there  is  where  we  saw  Indians  living  in  huts  of  grass  [tul^?].  We 
stopped  here  and  got  something  to  eat.  There  were  whites  living  near  by.  We  got 
on  the  cars  again  at  night,  and  during  the  night  we  got  off  among  some  Indians, 
who  were  fish-eaters  [Paiute].  We  stayed  among  the  Fish-eaters  till  morning,  and 
then  got  into  a  wagon  with  the  son  of  the  chief  of  the  Fish-eaters,  and  we  arrived 
about  noon  at  an  agency  on  a  big  river.     There  was  also  a  big  lake  near  the  agency. 

The  agent  asked  us  where  we  were  from  and  said  we  were  a  long  ways  from  home, 
and  that  he  would  write  to  our  agent  and  let  him  know  we  were  all  right.  From 
this  agency  we  went  back  to  the  station,  and  they  told  us  there  were  some  more 
Indians  to  the  south.  One  of  the  chiefs  of  the  Fish-eaters  then  furnished  us  with 
four  wagons.  We  traveled  all  day,  and  then  came  to  another  railroad.  We  left 
our  wagons  her^  and  took  the  railroad,  the  Fish-eaters  telling  us  there  were  some 
more  Indians  along  the  railroad  who  wanted  to  see  us.     We  took  this  railroad  about 

2  oclock  and  about  sun  down  got  to  another  agency,  where  there  were  more  Fish- 
eaters.  [From  diagrams  drawn  and  explanations  given  of  them  in  addition  to  the 
foregoing,  there  seems  to  be  no  doubt  thit  the  lakes  visited  are  Pyramid  and  Walker 
lakes,  western  Nevada,  and  the  agencies  those  of  the  same  name.] 

•  They  told  us  they  had  heard  from  the  Shoshone  agency  that  the  people  in  this 
country  were  all  bad  people,  but  that  they  were  good  people  there.  All  the  Indians 
from  the  Bannock  agency  down  to  where  I  finally  stopped  danced  this  dance  [reler- 
ring  to  the  late  religious  dances  at  the  Cheyenne  agency],  the  whites  often  dancing  it 
themselves.  [It  will  be  recollected  that  he  traveled  constantly  through  the  Mormon 
country.]  I  knew  nothing  about  this  dance  before  going.  I  happened  to  run  across 
it,  that  is  all.  1  will  tell  you  about  it.  [Here  all  the  Indian  auditors  removed 
their  hats  in  token  that  the  talk  to  follow  was  to  be  on  a  religious  subject.]  I  want 
you  all  to  listen  to  this,  so  that  there  will  be  no  mistake.  There  is  no  harm  in  what 
I  am  to  say  to  anyone.  I  heard  this  where  I  met  my  friends  in  Nevada.  It  is  a 
wonder  you  people  never  heard  this  before.  In  the  dance  we  had  there  [Nevada]  the 
whites  and  Indians  danced  together.  I  met  tliere  a  great  many  kinds  of  i)eople,  but 
they  all  seemed  to  know  all  about  this  religion.  The  people  there  seemed  all  to  be 
good.  I  never  saw  any  drinking  or  fighting  or  bad  conduct  among  them.  They 
treated  me  well  on  the  cars,  without  pay.  They  gave  lue  food  without  charge,  and  I  ' 
found  that  this  was  a  habit  among  them  toward  their  neighbors.  I  thought  it  strange 
that  the  people  there  should  have  been  so  good,  so  different  from  those  here. 

What  I  am  going  to  say  is  the  truth.     The  two  men  sitting  near  me  were  with  me,    . 
and  will  bear  witness  that  I  speak  the  truth.     I  and  my  people  have  been  living  in 
ignorance  until  I  went  and  found  out  the  truth.     All  the  whites  and  Indians  are     ^ 
brothers,  I  was  told  there.     I  never  knew  this  before. 


jiooNKv]  porcupine's  visit  to  wovoka  795 

The  Fish-eaters  near  I'jramid  lake  told  nie  that  Christ  had  appeared  on  earth 
afjain.  They  said  Christ  knew  he  was  comiuf; ;  that  eleven  of  his  children  were  also 
couiinj;  from  a  far  land.  It  appeared  that  Christ  had  sent  for  nie  to  j^o  there,  and 
that  was  why  nnconscionsly  I  took  my  journey.  It  had  b(^eu  foreordained.  Christ 
had  summoned  myself  and  others  from  all  heathen  tribes,  I'ronj  two  to  three  or  four 
from  each  of  fifteen  or  sixteen  different  tribes.  There  were  more  difi'erent  langaages 
than  I  ever  heard  before  and  I  did  not  understand  any  of  them.  They  told  me  when 
I  got  there  that  my  great  father  was  there  also,  but  did  not  know  who  he  was. 
The  people  assembled  called  a  council,  and  the  chief's  sou  went  to  see  the  Great 
Father  [messiah],  who  sent  word  to  ns  to  remain  fourteen  days  in  that  camp  and 
that  he  would  come  to  see  us.  He  sent  me  a  small  package  of  something  white  to 
cat  that  I  did  not  know  the  name  of.  There  were  a  great  many  people  in  the  coun- 
cil, and  this  white  food  was  divided  among  them.  The  food  was  a  big  white  nut. 
Then  I  went  to  the  agency  at  Walker  lake  and  they  told  us  Christ  would  be  there 
in  two  days.  At  the  end  of  two  days,  on  the  third  morning,  hundreds  of  people 
gathered  at  this  place.  They  cleared  off  a  place  near  the  agency  in  the  form  of  a 
circus  ring  and  wo  all  gathered  there.  This  space  was  perfectly  cleared  of  grass, 
etc.  We  waited  there  till  late  in  the  evening  anxious  to  see  Christ.  Just  before 
sundown  I  saw  a  great  many  people,  mostly  Indians,  coming  dressed  in  white  men's 
clothes.  The  Christ  was  with  them.  They  all  formed  in  this  ring  around  it.  They 
put  up  sheets  all  around  the  circle,  as  they  had  no  tents.  Just  after  dark  some  of 
the  Indians  told  me  that  the  Christ  [Father]  was  arrive«l.  I  looked  around  to  find 
him,  and  finally  saw  him  sitting  on  one  side  of  the  ring.  They  all  started  toward 
him  to  see  him.  They  made  a  big  fire  to  throw  light  on  him.  I  never  looked  around, 
bnt  went  forward,  and  when  I  saw  him  I  bent  my  head.  1  had  always  thotight  the 
Great  Father  was  a  white  man,  but  this  man  looked  like  an  Indian.  He  sat  there 
a  long  time  and  nobody  went  up  to  speak  to  him.  He  sat  with  his  head  bowed  all 
the  time.  After  awhile  he  rose  and  said  he  was  very  glad  to  see  his  children.  "I 
have  sent  for  you  and  am  glad  to  see  you.  I  am  going  to  talk  to  you  after  awhile 
about  your  relatives  who  are  dead  and  gone.  My  children,  I  want  you  to  listen  to 
all  I  have  to  say  to  you.  I  will  teach  you,  too,  how  to  dance  a  dance,  and  I  want 
you  to  dance  it.  Get  ready  for  your  dance  and  then,  when  the  dance  is  over,  I  will 
talk  to  you."  He  was  dressed  in  a  white  coat  with  stripes.  The  rest  of  his  dress 
was  a  white  man's  except  that  he  had  on  a  pair  of  moccasins.  Then  he  commenced 
our  dance,  everybody  joining  in,  the  Christ  siuging  while  we  danced.  We  danced 
till  late  in  the  night,  when  he  told  us  we  had  danced  enough. 

The  next  morning,  after  breakfast  was  over,  we  went  into  the  circle  and  spread 
canvas  over  it  on  the  ground,  the  Christ  standing  in  the  midst  of  us.  He  told  us  he 
was  going  away  that  day,  but  would  be  back  that  next  morning  and  talk  to  us. 

In  the  night  when  I  first  saw  him  I  thought  he  was'  an  Indian,  but  the  next  day 
when  I  could  see  better  he  looked  different.  He  was  not  so  dark  as  an  Indian,  nor 
so  light  as  a  white  man.  He  had  no  beard  or  whiskers,  but  very  heavy  eyebrows. 
He  was  a  good-looking  man.  We  were  crowded  up  very  close.  Wo  had  been  told 
that  nobody  was  to  talk,  and  even  if  we  whispered  the  Christ  would  know  it.  I 
had  heard  that  Christ  had  been  crucified,  and  I  looked  to  see,  and  I  saw  a  scar  on  his 
wrist  and  one  on  his  face,  and  ho  seemed  to  be  the  man.  I  could  not  see  his  feet. 
Ho  would  talk  to  ns  all  day. 

That  evcuiug  we  all  assembled  again  to  see  him  depart.  When  we  were  assembled, 
he  began  to  sing,  and  he  commenced  to  tremble  all  over,  violently  for  a  while,  and 
then  sat  down.  We  danced  all  that  night,  the  Christ  lying  down  beside  us  apparently 
dead. 

The  next  morning  when  we  went  to  eat  breakfast,  the  Christ  was  with  us.  After 
breakfast  four  heralds  went  around  and  called  out  that  the  Christ  was  back  with  us 
and  wanted  to  talk  with  ns.  The  circle  was  jirepared  again.  The  people  assenjbled, 
and  Christ  came  among  us  and  sat  down.  He  said  he  wanted  to  talk  to  ns  again  and 
for  us  to  listen.  He  said :  "I  am  the  man  who  made  everything  you  see  around  you. 
I  am  not  lying  to  you,  my  children.     I  made  this  earth  and  everything  on  it.     I  have 


796  THE    GHOST-DANCE    EELIGION  [eth.an.n.u 

been  to  heaven  and  seen  your  dead  friends  and  have  seen  my  own  father  and  mother. 
In  the  beginning,  after  God  made  the  earth,  they  sent  me  back  to  teach  the  people, 
and  when  I  came  back  on  earth  the  people  were  afraid  of  me  and  treated  me  badly. 
This  is  what  they  did  to  me  [showing  his  scars].  I  did  not  try  to  defend  myself.  I 
found  my  children  were  bad,  so  went  back  to  heaven  and  left  them.  I  told  them 
that  in  so  many  hundred  years  I  would  come  back  to  see  my  children.  At  the  end 
of  this  time  I  was  sent  back  to  try  to  teach  them.  My  father  told  me  the  earth  was 
getting  old  and  worn  out,  and  the  people  getting  bad,  and  that  I  was  to  renew 
everything  as  it  used  to  be,  and  make  it  better." 

He  told  us  also  that  all  our  dead  were  to  be  resurrected ;  that  they  were  all  to  come 
back  to  earth,  and  that  as  the  earth  was  too  small  for  them  and  ns,  he  would  do 
away  with  heaven,  and  make  the  earth  itself  large  enough  to  contain  us  all ;  that  we 
must  tell  all  the  people  we  meet  about  these  things.  He  spoke  to  ns  about  fighting, 
and  said  that  was  bad,  and  we  must  keep  from  it;  that  the  earth  was  to  be  all  good 
hereafter,  and  wo  must  all  Ije  friends  with  one  another.  He  said  that  in  the  fall  of 
the  year  the  youth  of  all  the  good  people  would  be  renewed,  so  that  nobody  would 
be  more  than  40  years  old,  and  that  if  they  behaved  themselves  well  after  this  the 
youth  of  everyone  would  be  renewed  in  the  spring.  He  said  if  we  were  all  good  he 
would  send  people  among  us  who  could  heal  all  our  wounds  and  sickness  by  mere 
touch,  and  that  we  would  live  forever.  He  told  us  not  to  quarrel,  or  fight,  nor  strike 
each  other,  nor  shoot  one  another;  that  the  whites  and  Indians  were  to  be  all  one 
people.  He  said  if  any  man  disobeyed  what  he  ordered,  his  tribe  would  be  wiped 
from  the  face  of  the  earth ;  that  we  must  believe  everything  he  said,  and  that  we 
must  not  doubt  him,  or  say  he  lied ;  that  if  we  did,  he  would  know  it ;  that  he  would 
know  our  thoughts  and  actions,  in  no  matter  what  part  of  the  world  we  might  be. 

When  I  heard  this  from  the  Christ,  and  came  back  home  to  tell  it  to  my  people,  I 
thought  they  would  listen.  Where  I  went  to  there  were  lots  of  white  people,  but 
I  never  had  one  of  them  say  an  unkind  word  to  me.  I  thought  all  of  your  people 
knew  all  of  this  I  have  told  you  of,  but  it  seems  you  do  not. 

Ever  since  the  Christ  I  speak  of  talked  to  me  I  have  thought  what  he  said  was 
good.  I  see  nothing  bad  in  it.  When  I  got  back,  I  knew  my  people  were  bad, 
and  had  heard  nothing  of  all  this,  so  I  got  them  together  and  told  them  of  it  and 
warned  them  to  listen  to  it  for  their  own  good.  I  talked  to  them  for  four  nights 
and  five  days.  I  told  them  just  what  I  have  told  you  here  today.  I  told  them 
what  I  said  were  the  words  of  God  Almighty,  who  was  looking  down  on  them.  I 
wish  some  of  you  hacl  been  up  in  our  camp  here  to  have  heard  my  words  to  the 
Cheyennes.  The  only  bad  thing  that  there  has  been  in  it  at  all  was  this :  I  had 
just  told  my  people  that  the  Christ  would  visit  the  sins  of  any  Indian  upon  the 
whole  tribe,  when  the  recent  trouble  [killing  of  Ferguson]  occurred.  If  any  one 
of  you  think  I  am  not  telling  the  truth,  you  can  go  and  see  this  man  I  speak  of  for 
yourselves.  1  will  go  with  you,  and  I  would  like  one  or  two  of  my  people  who 
doubt  me  to  go  with  me. 

The  Christ  talked  to  us  all  in  our  respective  tongues.  You  can  see  this  man  in 
your  sleep  any  time  you  want  after  you  have  seen  him  and  shaken  hands  with  him 
once.  Through  him  you  can  go  to  heaven  and  meet  your  friends.  Since  my  return 
I  have  seen  him  often  in  my  sleep.  About  the  time  the  soldiers  went  up  the  Rosebud 
I  was  lying  in  my  lodge  asleep,  when  this  man  appeared  and  told  me  that  the 
Indians  had  gotten  into  trouble,  and  I  was  frightened.  The  next  night  he  appeared 
to  me  and  told  me  that  everything  would  come  out  all  right. 

THE   GHOST   DANCE   AMONG   THE   SIOUX 

The  following  was  written  originally  in  the  Tetou  Dakota  dialect  T)y 
George  Sword,  an  Ogalala  Sioux  Indian,  formerly  captain  of  the  Indian 
police  at  Pine  Eidge  agency  and  now  judge  of  the  Indian  court.     It 


MooNKY]  THE   DANCE   AMONG   THE    SIOUX  797 

was  transliited  by  an  Indian  for  Miss  Emma  O.  Sickels  and  is  published 
by  her  courtesy.  The  copy  of  the  original  Sioux  manuscript  is  in  the 
archives  of  the  Bureau  of  Ethnology: 

In  the  story  of  ghost  <lancing,  tho  Ogalala  beard  that  the  Squ_gt'  Ggd.waM  truly  on 
earth  iu  the  west  from  their  country.  This  was  in  the  year  188!(.  Tho  first  people 
knew  about  the  messiah  to  be  on  earth  were  the  Shoshoni  and  Arapaho.  So  in  1889 
(!ood  Thunder  with  four  or  five  others  visited  the  place  where  Son  of  God  said  to  be. 
These  people  went  there  without  permission.  They  said  the  messiah  was  there  at 
tho  ])lace,  but  he  was  there  to  help  the  Indians  and  not  the  whites ;  so  this  made  the 
Indians  happy  to  find  out  this.  Good  Thunder,  Cloud  Horse,  Yellow  Knife,  and 
Short  IJuU  visited  the  place  again  in  1890  and  saw  the  messiah.  Their  story  of  visit 
to  the  messiah  is  as  follows : 

"From  tho  country  wliere  the  Arapaho  and  Shoshoni  we  start  in  the  direction  of 
nortliwest  in  train  for  five  nights  and  arrived  at  the  foot  of  the  Rocky  mountains. 
Here  we  saw  him  and  also  several  tribes  of  Indians.  The  people  said  that  the  mes- 
siah will  come  at  a  place  in  the  woods  wliore  the  place  was  prepare  for  him.  When 
we  went  to  the  place  a  smoke  descended  from  heaven  to  the  place  where  he  was  to 
come.  When  the  smoko  disappeared,  there  was  a  man  of  about  forty,  which  was  the 
Son  of  God.     The  man  said: 

'"My  grandchildren!  I  am  glad  you  have  come  far  away  to  see  your  relatives. 
This  are  your  jjeople  who  have  come  back  from  your  country.'  When  he  said  he 
want  us  to  go  with  him,  we  looked  and  we  saw  a  land  created  across  the  ocean  on 
which  all  the  nations  of  Indians  were  coming  home,  but,  as  the  messiah  looked  at 
the  land  which  was  created  and  reached  across  tho  ocean,  again  disappeared,  saying 
that  it  was  not  time  for  that  to  take  place.  The  messiah  then  gave  to  Good  Thun- 
der some  paints — Indian  paint  and  a  white  paint — a  green  grass  [sagebrush  twigs  f]  ; 
and  said,  'My  grandchildren,  when  you  get  home,  go  to  farming  and  send  all  your 
children  to  school.  And  on  way  home  if  you  kill  any  buftalo  cut  the  head,  the  tail, 
and  the  four  feet  and  leave  them,  and  that  buffalo  will  come  to  live  again.  When  the 
soldiers  of  the  white  people  chief  want  to  arrest  me,  I  shall  stretch  out  my  arms, 
which  will  knock  them  to  nothingness,  or,  if  not  that,  the  earth  will  open  and  swal- 
low them  iu.  My  father  commanded  me  to  visit  the  Indians  on  a  purpose.  I  have 
came  to  the  white  people  first,  but  they  not  good.  They  killed  me,  and  you  can  see 
tho  marks  of  my  wounds  on  my  feet,  my  hands,  and  on  my  back.  My  father  has 
given  you  life — your  old  life — and  you  have  come  to  see  your  friends,  but  you  will 
not  take  me  home  with  you  at  this  time.  I  want  you  to  tell  when  you  get  home 
your  people  to  follow  my  examples.  Any  one  Indian  does  not  obey  me  and  tries  to 
be  on  white's  side  will  be  covered  over  by  a  new  land  that  is  to  come  over  this  old 
one.  You  will,  all  the  people,  use  the  paints  and  grass  I  give  you.  In  the  spring 
wlien  the  green  grass  comes,  your  people  who  have  gone  before  you  will  come  back, 
and  you  shall  see  your  friends  then,  for  you  have  come  to  my  call.'" 

The  people  from  every  tipi  send  for  us  to  visit  them.  They  are  people  who  died 
many  years  ago.  Chasing  Hawk,  who  died  not  long  ago,  was  there,  and  we  went  to 
his  tipi.  Ho  was  living  with  his  wife,  who  was  killed  in  war  long  ago.  They  live 
iu  a  buffalo  skin  tipi — a  very  large  one — and  he  wanted  all  his  friends  to  go  there  to 
live.  A  son  of  Good  Thunder  who  died  in  war  long  ago  was  one  who  also  took  us 
to  his  tipi  so  his  father  saw  him.  When  coming  we  come  to  a  herd  of  buffaloes.  We 
killed  one  and  took  everything  except  the  four  feet,  head,  and  tail,  and  when  we 
came  a  little  ways  from  it  there  was  the  buffaloes  come  to  life  again  and  went  off. 
This  was  one  of  tho  messiaU's  word  came  to  truth.  The  messiah  said,  "  I  will  short 
your  journey  when  you  feel  tired  of  the  long  ways,  if  you  call  upon  me."  This 
we  did  when  we  wen^  tired.  Tlie  night  came  upon  us,  we  stopped  at  a  place,  and 
we  called  upon  the  messiah  to  help  us,  because  we  were  tired  of  long  journey.  We 
went  to  sleep  and  in  the  morning  wo  found  ourselves  at  a  great  distance  from  where 
we  stopped. 


798  THE    GHOST-DANCE    RELIGION  [eth.an.v.U 

The  people  came  back  here  and  they  got  the  people  loyal  to  the  government,  and 
those  not  favor  of  the  -whites  held  a  council.  The  agent's  soldiers  were  sent  after 
them  iiiid  lirought  Good  Thnnder  and  two  others  to  the  agency  and  they  were  con- 
fined to  the  prison.  They  were  asked  by  tlie  agent  and  Captain  Sword  whether  they 
saw  the  Son  of  God  and  whether  they  hold  councils  over  their  return  from  visit,  but 
Good  Thunder  refused  to  say  "yes."  They  were  coniined  in  the  prison  for  two  days, 
•  and  upon  their  promising  not  to  hold  councils  about  their  visit  they  were  released. 
They  went  back  to  the  people  and  told  them  about  their  troiible  with  the  agent. 
Then  they  disperse  without  a  council. 

In  the  following  spring  the  people  at  Pine  Ridge  agency  began  to  gather  at  the 
White  Clay  creek  for  councils.  Just  at  this  time  Kicking  Bear,  from  Cheyenne  River 
agency,  went  on  a  visit  to  the  Arapaho  and  said  that  the  Arapaho  there  have  ghost 
dancing.  He  said  that  people  partaking  in  dance  would  get  crazy  and  die,  then  the 
messiah  is  seen  and  all  the  ghosts.  When  they  die  they  see  strange  things,  they  see 
their  relatives  who  died  long  before.  They  saw  these  things  when  they  died  in 
ghost  dance  and  came  to  life  again.  The  person  dancing  becomes  dizzy  and  tiually 
drop  dead,  and  the  first  thing  they  saw  is  an  eagle  comes  to  them  and  canied  them 
to  where  the  messiah  is  with  his  ghosts.     The  man  said  this : 

The  persons  in  the  ghost  dancing  are  all  joined  hands.  A  man  stands  and  then  a 
■woman,  so  in  that  way  forming  a  very  large  circle.  They  dance  around  in  the  circle 
in  a  continuous  time  until  some  of  them  become  so  tired  and  overtired  that  they 
became  crazy  and  finally  drop  as  though  dead,  with  foams  in  mouth  all  wet  by 
perspiration.  All  the  men  and  women  made  holy  shirts  and  dresses  they  wear  in 
dance.  The  persons  dropped  in  dance  would  all  lie  in  great  dust  the  dancing  make. 
They  paint  the  white  muslins  they  made  holy  shirts  and  dresses  out  of  with  blue 
across  the  back,  and  alongside  of  this  is  a  line  of  yellow  paint.  They  also  paint  in 
the  front  part  of  the  shirts  and  dresses.  A  picture  of  an  eagle  is  made  on  the  back 
of  all  the  shirts  and  dresses.  On  the  shoulders  and  on  the  sleeves  they  tied  eagle 
feathers.  They  said  that  the  bullets  will  not  go  through  these  shirts  and  dresses,  so 
they  all  have  these  dresses  for  war.  Their  enemies  weapon  will  not  go  through 
these  dresses.  The  ghost  dancers  all  have  to  wear  eagle  feather  on  head.  With  this 
feather  any  man  would  be  made  crazy  if  fan  with  this  feather.  In  the  ghost  dance  no 
person  is  allow  to  wear  anything  made  of  any  metal,  except  the  guns  made  of  metal 
is  carry  by  some  of  the  dancers.  When  they  come  from  ghosts  or  after  recovery  from 
craziness,  they  brought  meat  from  the  ghosts  or  from  the  supposed  messiah.  They 
also  brought  water,  fire,  and  wind  with  which  to  kill  all  the  whites  or  Indians  who 
will  help  the  chief  of  the  whites.  They  made  sweat  house  and  made  holes  in  the 
middle  of  the  sweat  house  where  they  say  the  water  will  come  out  of  these  holes. 
Before  they  begin  to  dance  they  all  raise  their  hands  toward  the  northwest  and 
cry  in  supplication  to  the  messiah  and  then  begin  the  dance  with  the  song,  "Ate 
misunkala  ceya  omani-ye,"  etc. 

selwyn's  intervieav  with  kuwapi 

On  November  21,  1890,  it  was  reported  to  Agent  B.  W.  Foster,  in 
charge  of  Yankton  agency,  South  Dakota,  that  an  Indian  named 
Kuwapi,  from  Kosebud  agency,  was  on  the  reservation  teaching  the 
doctrine  and  ceremony  of  the  Ghost  dance.  He  at  once  had  the  man 
arrested  by  a  force  in  charge  of  William  T.  Selwyn,  a  full-blood  Yank- 
ton Sioux,  who  had  received  a  fair  education  under  the  patronage 
of  a  gentleman  in  Philadeljihia,  and  who  had  for  several  years  been 
employed  in  various  capacities  at  dift'erent  Sioux  agencies.  Selwyn 
had  recently  come  from  Pine  Ridge,  where  he  had  learned  and  reported 
to  Agent  Gallagher  something  of  the  religious  excitement  among  the 


MooNBv]  AMONG   THE   COHONINO  813 

about  120  miles  west  of  the  Hopi,  with  whom  they  have  a  considerable 
trade  in  buckskins  and  mesciuite  bread.  They  probably  obtained  the 
doctrine  and  the  dance  directly  from  the  Paiute  to  the  northward. 
Our  only  knowk'd<;e  of  the  Cohonino  dance  is  derived  through  Hopi 
informants,  and  as  the  two  tribes  speak  languages  radically  dittereut 
the  ideas  conveyed  were  neither  complete  nor  definite,  but  it  is  evident 
that  the  general  doctrine  was  the  same,  although  the  dauce  differed  in 
some  respects  from  that  of  the  other  tribes. 
We  quote  again  from  Stephen's  letter  of  November  22,  1891 : 

During  a  quiet  interval,  in  one  of  the  kivas  I  found  the  Hopi  who  brought  the 
tidings  of  the  resurrection  to  his  people.  His  name  is  Piitci  and  his  story  is  very 
meager  and  confused.  He  went  on  a  customary  trading  visit  to  the  Cojonino  in 
their  home  at  Cataract  creek,  and  I  could  not  determine  Just  when.  The  chief  of 
the  Cojonino  is  named  Navajo,  and  when  Piitci  got  there,  Nav.ijo  had  but  lately 
returned  from  a  visit  to  the  westward.  He  had  been  with  the  Wiilapai,  the  Mohave, 
and  perhaps  still  farther  west,  and  had  been  gone  nearly  three  months.  He  told  his 
people  a  vague  mystic  story  that  he  had  heard  during  his  travels,  to  the  etfect  that 
the  long-time  dead  people  of  the  Antelope,  Deer,  and  Uabbit  [.\nteloi)e,  Deer,  etc, 
are  probably  Cohonino  gentes — .J.  M.]  were  to  come  back  and  live  in  their  former 
haunts;  that  they  had  reached  to  .a  place  where  were  the  people  of  the  Puma,  the 
Wolf,  and  the  Bear;  that  this  meeting  delayed  the  coming,  but  eventually  all  these 
people  would  appear,  and  in  the  sequence  here  related.  Piitci  was  accompanied  by 
three  other  Hopi,  and  they  said  they  did  not  very  well  understand  this  strange 
story.  *  While  they  were  stopping  in  Cataract  canon  a  one-night  dance  was  held  by 
the  Cojonino,  at  which  these  Hopi  were  present.  During  the  night  a  long  pole, 
having  the  tail  of  an  eagle  fastened  to  the  end,  was  brought  out  and  securely  planted 
in  the  ground,  and  the  dancers  were  told  by  their  sham.ans  that  anyone  who  could 
climb  this  pole  and  put  his  mouth  on  the  tail  would  see  his  dead  mother  (maternal 
ancestor).  One  nuin  succeeded  in  climbing  it  and  laid  his  mouth  on  the  feathers, 
and  then  fell  to  the  bottom  in  a  state  of  collapse.  They  deemed  him  dead,  but 
before  dawn  he  recovered  and  then  said  that  he  had  seen  his  dead  mother  and  several 
other  dead  ancestors,  who  told  him  they  were  all  on  their  way  back.  The  Hopi  on 
their  return  home  related  these  marvels,  but  apparently  it  made  little  impression, 
and  it  was  only  with  difficulty  I  could  gather  the  above  meager  details.    * 

Through  tiie  kindness  of  Mr  Thomas  V.  Keam^-trader  for  the  Hopi 
and  Navaho,  we  get  a  revision  of  Piitci's  story.  [  Piitci  states  that  in 
July,  1891,  he  with  three  other  Hopi  went  on  a  visit  to  the  Cohonino 
to  trade  for  buckskins.  When  they  arrived  in  the  vicinity  of  the  Coho- 
nino camp,  they  were  met  by  one  of  the  tribe,  who  informed  the  visitors 
that  all  the  Indians  were  engaged  in  a  very  important  ceremony,  and 
that  before  they  could  enter  the  camp  they  nnist  wash  their  bodies  and 
paint  them  with  white  clay.  Accordingly,  when  this  had  been  done, 
they  were  escorted  to  the  camp  and  introduced  to  the  principal  chief 
and  headmen,  all  of  whom  they  found  engaged  in  washing  their  heads, 
decorating  themselves,  and  preparing  for  the  ceremony,  which  took 
place  on  a  clear  space  near  the  camp  late  in  the  afternoon.  Here  a  very 
tall  straight  pole  had  been  securely  fastened  upright  in  the  ground. 
At  the  top  were  tied  two  eagle  tail  feathers.  A  circle  was  formed 
around  this  pole  by  the  Indians,  and,  after  dancing  around  it  until 
almost  dark,  one  of  the  men  climbed  the  pole  to  the  top,  and  remained 


814  THE    GHOST-DANCE    RELIGION  [ethan^.U 

tliere  until  exhausted,  when  he  woukl  slide  to  the  ground,  clinging 
insensible  to  the  pole.  After  remaining  in  this  state  for  some  time,  the 
medicine-men  resuscitated  him.  On  recovery  he  stood  up  and  told  them 
be  had  been  into  another  world,  where  he  saw  all  the  old  men  who  had 
died  long  ago,  and  among  them  his  own  people.  They  told  him  they 
would  all  come  back  in  time  and  bring  the  deer,  the  antelope,  and  all 
other  good  things  they  had  when  they  dwelt  on  this  earth.  This  cere- 
mony lasted  four  days,  including  the  cleansing  and  decorating  of  the 
dancers  and  the  climbing  of  the  pole,  with  an  account  of  what  had 
been  seen  by  the  Indian  during  the  time  he  was  in  an  apparently  life- 
less state.  Eacli  day  the  ceremony  was  attended  by  the  whole  tril)e. 
(Keam,  1.)  Resuscitation  by  the  medicine- men,  as  here  mentioned,  is 
something  unknown  among  the  prairie  tribes,  where  the  unconscious 
subject  is  allowed  to  lie  undisturbed  on  the  ground  until  the  senses 
return  in  the  natural  way.  j 

Beyond  the  Cohonino,  and  extending  for  about  200  miles  along  Colo- 
rado river  on  the  Arizona  side,  are  the  associated  tribes  of  Mohave, 
Walapai,  and  Chemehuevi,  numbering  in  all  about  2,800  souls,  of 
whom  only  about  one-third  are  on  a  reservation.  The  Chemehuevi, 
being  a  branch  of  the  Paiute  and  in  constant  communication  with 
them,  undoubtedly  had  the  dance  and  the  doctrine.  The  Mohave  also 
have  much  to  do  with  the  Paiute,  the  two  tribes  interchanging  visits 
and  mutually  borrowing  songs  and  games.  They  sent  delegates  to 
the  messiah  and  in  all  probability  took  up  the  Ghost  dance,  in  spite  of 
the  agent's  statement  to  the  contrary.  As  only  600  of  more  than  2,000 
Mohave  are  reitorted  as  being  on  the  reservation,  the  agent  may  have 
a  good  reason  for  not  keeping  fully  informed  in  regard  to  them. 

Concerning  the  Walapai  we  have  positive  information.  In  Septem- 
ber, 1890,  the  commanding  officer  at  Fort  Whipple  was  informed  that  a 
Paiute  from  southern  Utah  was  among  the  Walapai,  inciting  them  to 
dance  for  the  purpose  of  causing  hurricanes  and  storms  to  destroy  the 
whites  and  such  Indians  as  would  not  participate  in  the  dances.  It 
was  stated  also  that  these  dances  had  then  been  going  on  for  several 
uionths  and  were  participated  in  by  a  large  portion  of  the  tribe,  and 
that  each  dance  lasted  four  or  five  nights  in  succession.  On  investi- 
gation it  appeared  that  this  Paiute  was  one  of  a  party  who  had  come 
down  and  inaugurated  the  Ghost  dance  among  the  Walapai  the  preced- 
iHgyear.     {G.  D.,  17.) 

I  We  find  an  account  of  the  Walapai  Ghost  dance  in  a  local  paper(a 
year  laterJ  The  article  states  that  all  the  songs  were  in  the  language  of 
the  Paiute,  from  whom  the  doctrine  had  originally  come.  The  Wala- 
pai version  of  the  doctrine  has  been  already  noted.  The  dance  itself, 
and  the  step,  as  here  described,  are  essentially  the  same  as  among  other 
tribes.  Each  dance  lasted  five  nights,  and  on  the  last  night  was  kept 
up  until  daylight.  Just  before  daylight  on  the  morning  of  the  last  night 
the  medicine  men  ascended  a  small  butte,  where  they  met  and  talked 


MooNKv]  seLwyn's  report  801 

Q.  Do  you  intend  to  introduce  the  doctrines  of  the  new  inesslah  from  Rosebnd  to 
this  ajiency  as  a  missionary  of  the  gospel?  —  A.  No,  I  did  not. 

Q.  What  brings  you  hero,  then?  —  A.  I  have  some  rehitives  here  that  I  wanted  to 
see,  and  this  was  tho  reason  why  I  came  here. 

Q.  Where  does  tliis  new  messiaU  question  originate  ?     I  mean  from  the  first  start  of 
it. — A.  This  has  originated  in  White  mountains. 

Q.  Where  is  this  White  mountain?  —  A.  Close  to  the  big  Kocky  mountains,  near 
the  country  that  belong  to  tlie  Mexicans. 

Q.  Do  you  think  that  there  will  be  a  trouble  in  the  west  by  next  spring? — A.  Yes. 

Q.  What  makes  you  think  so?  —  A.  Because  that  is  what  I  have  heard  people 
talk  of. 

This  is  all  that  I  have  questioned  Kuwapi  on  the  subject  of  the  new  messiah. 
Respectfully,  your  obedient  servant, 

William  T.  Sklwyn. 


Chapter  XI 

THE  GHOST  BANCE  WEST  OF  THE  ROCKIES 

I  The  first  Ghost  dance  on  Walker  Lake  reservation  took  place  in  Jan- 
'uary,  1889,  about  a  mile  above  the  railroad  bridge  near  the  agency. 
Wovoka's  preaching  had  aheady  been  attracting  general  attention 
among  his  own  people  for  some  months.  It  is  said  that  six  Apache 
attended  this  first  dance,  but  the  statement  is  improbable,  as  this  would 
imply  that  they  had  made  a  journey  of  600  iniles  through  a  desert 
country  to  see  a  man  as  yet  unknown  outside  of  his  own  tribe.  From 
this  time,  however,  his  fame  went  abroad,  and  another  large  dance  in 
the  same  vicinity  soon  after  was  attended  by  a  number  of  Ute  from 
Utah.  The  Ute  are  neighbors  of  the  Paiute  on  the  east,  as  the  Ban- 
nock are  on  the  north,  and  these  tribes  were  naturally  the  first  to  hear 
of  the  new  prophet  and  to  send  delegates  to  attend  the  dance.  The 
doctrine  spread  almost  simultaneously  to  all  the  scattered  bands  of 
Paiute  in  Nevada,  Oregon,  and  adjacent  sections. 

In  its  essential  features  the  Ghost  dance  among  the  Paiute  as  con- 
ducted by  the  messiah  himself  was  practically  the  same  as  among  the 
majority  of  the  prairie  tribes,  as  will  later  be  described.  (The  Sioux, 
Kiowa,  and  perhaps  some  other  tribes,  however,  danced  around  a  trge 
or  pole  set  up  in  the  center  of  the  ring,  diflering  in  this  respect  from 
the  Paiute,  as  well  as  from  the  Cheyenne,  Arapaho,  Caddo,  and  others. 
Nojire  was  allowed  within  the  ring  by  any  of  the  prairie  tribes  among 
whom  the  subject  was  investigated,  but  among  the  Pajiute  it  seems  that 
fires  were  built  either  within  the  circle  or  close  to  it.]  When  I  visited 
the  messiah  in  January,  1892,  deep  snow  was  on  the  ground,  which 
had  caused  the  temporary  suspension  of  dancing,  so  that  I  had  no 
opportunity  of  seeing  the  performance  tliere  for  myself.  I  saw,  how- 
ever, the  jjlace  cleared  for  the  dance  ground — the  same  spot  where  the 
large  delegation  from  Oklahoma  had  attended  the  dance  the  preced- 
ing summer — at  the  upper  end  of  Mason  valley.  A  large  circular 
space  had  been  cleared  of  sagebrush  and  leveled  over,  and  around 
the  circumference  were  the  remains  of  the  low  round  structures  of  wil- 
low branches  which  had  sheltered  those  in  attendance.  At  one  side, 
within  the  circle,  was  a  larger  structure  of  branches,  where  the  messiah 
gave  audience  to  the  delegates  from  distant  tribes,  and,  according  to 
their  statements,  showed  them  the  glories  of  the  spirit  world  through 
the  medium  of  hypndtic  trances.  (  The  Paiute  always  dance  five  nights, 
or  perhaps  more  properly  four  nights  and  the  morning  of  the  fifth  day, 
802 


B\ 


MooNEv]  PORCUPINE   VISITS   THE    MESSIAH  803 

as  enjoined  by  the  messiah  on  the  visiting  delegates,  ending  the  per- 
formance with  a  genera]  shaking  and  waving  of  blankets,  as  among 
the  prairie  tribes,  after  which  all  go  down  and  bathe  in  the  nearest 
stream.  The  shaking  of  the  blankets  dispels  all  evil  influences  and 
drives  sickness  and  disease  away  from  the  dancers.  There  is  no  pre- 
vious consecration  of  the  ground,  as  among  the  Arapaho,  and  no 
preliminary  sweat  bath,  as  among  the  Sioux.  Tiie  swea^  bath  seems 
to  be  unknown  to  the  Paiiite,  who  are  preeminently  a  dirty  Rcople,  and 
1  saw  no  trace  of  sweat-house  frames  at  any  of  their  camps,  j  Nakaah. 
the  Arapaho  who  visited  the  messiah  in  1889  and  first  brought  the 
dance  to  the  eastern  tribes,  confirmed  the  statements  of  the  Paiute 
and  ranchmen  that  there  were  no  trances  in  the  Paiute  Ghost  dance. 

Besides  the  dance  ground  in  Mason  valley,  where  the  messiah  himself 
generally  presided,  there  were  several  others  on  Walker  River  reser- 
vation, although,  if  we  are  to  believe  the  agent,  no  Ghost  dances  were 
ever  held  on  either  reservation. 
/    The  following  extract  from  Porcupine's  account  of  his  visit  to  the 
I  messiah  in  the  fall  of  1889  (see  page  793)  gives  some  idea  of  the  Paiute 
1  Ghost  dance  and  throws  light  on  the  catale^^tic  peculiarities  of  the 
^  messiah : 

I  went  to  tbe  agency  at  Walker  lake,  and  they  tol<l  ns  C'lirlst  would  be  there  in  two 
days.  At  the  end  of  two  days,  on  the  third  morning,  hundreds  of  i)eople  gathered 
at  this  place.  They  cleared  ott"  a  place  near  the  agoncy  in  the  form  of  a  circus  ring 
and  we  all  gathered  there.  This  space  was  perfectly  cleared  of  grass,  etc.  We 
waited  there  till  late  in  the  evening,  anxious  to  see  Christ.  Just  before  sundown  I 
saw  a  great  many  people,  mostly  Indians,  coming  dresseil  in  white  men's  clothes. 
The  Christ  was  with  them.  They  all  formed  in  this  ring  in  a  circle  around  him. 
They  put  up  sheets  all  around  the  circle,  as  they  had  no  tents.  Just  after  dark  some 
of  the  Indians  told  me  thatjthe  Christ  (father)  was  arrived.  I  looked  around  to  find 
him,  and  linally  saw  him  sitting  on  one  side  of  the  ring.  They  all  started  toward 
him  to  see  him.  They  made  a  big  lire  to  throw  light  on  him.  I  never  looked  around, 
but  went  forward,  and  when  I  saw  him  1  bent  my  head.  .  .  .  He  sat  there  a 
long  time  and  nobody  went  up  to  speak  to  him.  He  sat  with  his  head  bowed  all 
the  time.  After  awhile  he  rose  and  said  he  was  very  glad  to  see  his  children, 
.  "I  have  sent  for  you  and  am  glad  to  see  you,  I  am  going  to  talk  tbyou  after  awhile 
about  your  relatives  who  are  dead  and  gone.  My  children,  1  want  you  to  listen  to 
all  I  have  to  say  to  you.  I  will  teach  you,  too,  how  to  dance  a  dance,  and  I  want 
you  to  dance  it.  Get  ready  for  your  dance,  and  then  when  tlie  dance  is  over  I  will 
talk  to  you,"  He  was  dressed  in  a  white  coat  with  stripes.  The  rest  of  his  dress 
was  a  white  man's,  except  that  he  had  on  a  pair  of  moccasins.  'I'hen  he  commenced 
our  dance,  everybody  joining  in,  the  Christ  singing  while  we  danced.  We  danced 
till  late  in  the  night;  then  he  told  us  we  had  danced  enough. 

The  next  morning  after  breakfast  was  over,  we  went  into  the  circle  and  spread 
canvas  over  it  on  the  gnmnd,  the  Christ  standing  in  the  midst  of  us.  He  told 
us  he  was  going  away  that  ilay,  but  would  be  back  the  next  morning  and  talk  to 
us.  .  .  .  He  luad  no  beard  or  whiskers,  but  very  heavy  eyebrows.  He  was  a 
good-looking  man.  We  were  crowded  up  very  close.  We  had  been  told  that  nobody 
was  to  talk,  and  that  even  if  we  whispered  the  Christ  would  know  it.  .  .  .  He 
would  talk  to  us  all  day. 

That  evening  we  all  assembled  again  to  see  him  depart.  When  we  were  assem- 
bled he  began  to  sing,  and  he  commenced  to  tremble  all  over  violently  for  a  while 


804 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


and  then  sat  down.     We  danced  all  that  night,  the  Christ  lying  down  beside  us 
apparently  dead. 

The  next  morning  when  we  went  to  eat  breakfast,  the  Christ  was  with  us.  After 
breakfast  four  heralds  went  around  and  called  out  that  the  Christ  was  back  with 
us  and  wanted  to  talk  with  us.  The  circle  was  jirepared  agaJn.  The  people 
assembled,  and  Christ  came  among  us  and  sat  down.     (G.  D.,  9.)      \ 

"We  come  now  to  the  other  tribes  bordering  on  the  Paiute.  First 
in  order  are  the  Washo,  a  small  band  dwelling  on  the  slopes  of  the 
sierras  in  the  neighborhood  of  Carson,  Nevada,  and  speaking  a  peculiar 
language  of  unknown  aflflnity.  They  are  comijletely  under  tlie  domi- 
nation of  the  Paiute.  They  had  no  separate  dance,  but  joined  in  with 
the  nearest  camps  of  Paiute  and  sang  the  same  songs.  Occupying 
practically  the  same  territory  as  the  Paiute,  they  were  among  the  first 
to  receive  the  new  doctrine. 

Farther  to  the  south,  in  California,  about  Bridgeport  and  Mono  lake 
and  extending  across  to  the  westward  slope  of  the  sierras,  are  several 
small  Shoshonean  bands  closely  akin  to  the  Paiute  and  known  locally 
as  the  "Diggers."  The  Paiute  state  that  bands  of  these  Indians  fre- 
quently came  up  and  participated  in  the  dance  on  the  reservation. 
They  undoubtedly  had  their  own  dances  at  home  also. 

According  to  the  statement  of  the  agent  in  charge  of  the  Mission 
Indians  in  southern  California  in  1891,  the  doctrine  reached  them  also, 
and  the  medicine-men  of  Potrero  began  to  prophesy  the  destruction  of 
the  whites  and  the  return  of  Indian  supremacy.  Few  believed  their 
predictions,  however,  until  rumors  brought  the  news  of  the  overflow 
of  Colorado  river  and  the  birth  of  "Salton  sea"  in  the  summer  of  1891. 
Never  doubting  that  the  great  change  was  near  at  hand,  the  frightened 
Indians  fled  to  the  mountains  to  await  developments,  but  after  having 
gone  hungry  for  several  days  the  millennial  dawn  seemed  still  as  far 
away  as  ever,  and  they  returned  to  their  homes  with  disappointment 
in  their  hearts.  Although  the  agent  mentions  specifically  only  the 
Indifms  of  Potrero,  there  can  be  no  doubt  that  the  inhabitants  of  the 
other  Mission  rancherias  in  the  vicinity  were  also  affected,  and  we 
are  thus  enabled  to  fix  the  boundary  of  the  messiah  excitement  in  this 
direction  at  the  Pacific  ocean.     {Comr.,  27.) 

In  northern  California  the  new  doctrine  was  taken  up  late  in  1890  by 
the  Pit  River  Indians,  a  group  of  tribes  constituting  a  distinct  linguistic 
stock  and  scattered  throughout  the  whole  basin  of  Pit  river,  from  Goose 
lake  to  the  Sacramento,  which  may  have  formed  the  boundary  of  the 
Ghost-dance  movement  in  this  direction.  [A.  G.  0.,  7.)  As  a  number  of 
these  Indians  are  living  also  on  Round  Valley  reservation  in  California, 
it  is  possible  that  the  doctrine  may  have  reached  there  also.  Having 
obtained  the  dance  ritual  directly  from  the  Paiute,  their  neighbors  on  the 
east,  the  ceremony  and  belief  were  probably  the  same  with  both  tribes. 

So  far  as  can  be  learned  from  the  reports  of  agents,  and  from  the 
statement  of  Wovoka  himself,  the  dance  was  never  taken  up  by  the 
Indians  of  Hoopa  Valley  reservation  in  California;  of  Klamath,  Siletz, 


MooNBT]  SPREAD   OF   THE    DANCE  805 

Grande  Ronde,  or  Umatilla  reservations  in  Oregon ;  by  any  of  the  tribes 
in  Washington;  by  those  of  Lapwai  or  C(pur  d'Alene  reservations  in 
Idaho;  or  on  .locko  reservation  in  Montana.  Wovoka  stated  that  he 
had  been  visited  by  delegates  from  Warmspring  agency,  in  Oregon, 
who  also  had  taken  i)art  in  the  dance,  but  these  may  have  been  some  of 
the  Paiute  living  on  that  reservation.  The  small  band  of  Paiute  living 
witli  tlie  Klamath  probably  also  attended  the  dance  at  some  time.' 

A  single  Nez  Perc^  visited  the  messiab,  but  the  visit  had  no  effect  -^    »  • 
oii_hia_trihft  j^t  hftrtiR     In  a  general  way  it  may  be  stated  that  the  (     ^-v»a>*\ 
doctrine  of  the  Ghost  dance  was  never  taken  up  by  any  tribes  of  the 
Salishan  or  Sliahai)tian  stocks,  occupying  practically  the  whole  of  the 
great  Columbia  basin.     This  is  probably  due  to  the  fact  that  the  more 
important  of  these  tribes  have  been  for  a  long  time  under  the  influence  ' 
of  Catliolic  or  other  Christian  missionaries,  while  most  of  the  others 
are  adherents  of  the  Smohalla  or  the  Shaker  doctrine. 

Of  the  tribes  southward  from  the  Paiute,  according  to  the  best 
information  obtainable,  the  Ghost  dance  never  reached  the  Yuma, 
Pima,  Papago,  Maricopa,  or  any  of  the  Apache  bands  in  Arizona  or 
New  Mexico,  neither  did  it  affect  any  of  the  Pueblo  tribes  except  the 
Taos,  who  performed  the  dance  merely  as  a  pastime.  As  before  stated, 
it  is  said  that  six  Apache  attended  the  first  large  dance  at  Walker 
lake  in  1889.  This  seems  improbable,  but  if  true  it  produced  no  effect 
on  any  part  of  the  tribe  at  large.  Later  on  the  Jicarilla  Apache,  in 
northern  New  Mexico,  may  have  heard  of  it  through  the  southern  Ute, 
but,  so  far  as  is  known  oilicially,  neither  of  these  tribes  ever  engaged  in 
the  dance.  The  agent  of  the  Jicarilla  states  that  the  tribe  knew  nothing 
of  the  doctrine  until  informed  of  it  by  himself.  (G.  D.,  10.)  It  seems 
never  to  have  been  taken  up  by  the  Mescalero  Apache  in  southern  New 
Mexico,  although  they  are  in  the  habit  of  making  frequent  visits  to  the 
Kiowa,  Comanche,  Apache,  and  other  Ghost-dancing  tribes  of  Okla- 
homa. The  agent  of  the  Mohave  states  officially  that  these  Indians 
knew  nothing  about  it,  but  this  must  be  a  mistake,  as  there  is  constant 
communication  between  the  Mohave  and  the  southern  Paiute,  and,  ac- 
cording to  Wovoka's  statement,  Mohave  delegates  attended  the  dance 
in  1890,  while  the  700  Walapai  and  Chemehuevi  associated  with  the 
Mohave  are  known  to  have  been  devoted  adherents  of  the  doctrine. 

The  dance  was  taken  up  nearly  simultaneously  by  the  Bannock, 
Shoshoni,  Gosiute,  and  Ute  in  the  early  part  of  1889.  All  these  tribes 
are  neighbors  (on  the  east)  of  the  Paiute  and  closely  cognate  to  them, 
the  Bannock  particularly  having  only  a  slight  dialectal  difference  of 
language,  so  that  communication  between  them  is  an  easy  matter.    The 

'  Hoopa  Vallpy,  Siletz,  nnd  Graiido  Koude  reservations  are  occupied  by  the  remnants  of  a  number  of 
small  tribes.  Klaiiuitli  reservation  is  occupied  by  the  Klamath,  Modoc,  and  Taiute.  On  Umatilla 
reservation  are  the  Cayuse.  I'matilla,  and  Wallawalla.  The  Xez  Perc6  are  at  Lapwai  to  the  numl)er 
of  over  1,81H).  On  the  CiEur  d'Alene  reservation  are  Ihe  Coeurd'Alenes,  Kutenai,  Pend  d'Oreilles,  and 
part  of  the  Spokan.  On  Jocko  reservation  in  Montana  are  the  Flatbeads,  Kutenai,  and  a  part  of  the 
Penil  d'Oreilles,  Warmspring  reservation  in  Oregon  is  oecupie<l  by  the  Warmspring,  Wasco,  Tenlno, 
Paiute,  and  John  Bay  Indians. 


806  THE    GHOST-DANCE    RELIGION  [kth.an.v.U 

Bannock  are  chiefly  on  Fort  Hall  and  Lemhi  reservations  in  Idaho. 
The  Shoshoni  are  on  the  Western  Shoshone  (Duck  Valley)  reservation 
in  Nevada,  on  Fort  Uall  and  Lemhi  reservations  in  Idaho,  and  on  Wind 
liiver  reservation  in  Wyoming.  The  Ute  are  on  ITintah  and  Uncom- 
l)ahgre  reservations  in  Utah,  and  on  the  Southern  Ute  reservation  in 
Colorado.  There  are  also  a  considerable  number  of  Uannock  and  Sho- 
shoni not  on  reservations.  The  Ute  of  Utah  sent  delegates  to  the 
messiah  soon  after  the  first  Ghost  dance  in  January,  1889,  but  it  is 
doubtful  if  the  southern  Ute  in'  Colorado  were  engaged  in  the  dance. 
Although  aware  of  the  doctrine,  they  ridiculed  the  idea  of  the  dead 
returning  to  earth.     {G.  £>.,  11.) 

In  regard  to  the  dance  among  the  Shoshoni  and  Paiute  on  the  West- 
ern Shoshoni  reservation,  in  Nevada  and  Idaho,  their  agent  writes, 
under  date  of  November  8, 1890 : 

The  Indians  of  this  reservation  and  vicinity  have  just  concluded  their  second 
medicine  dance,  the  previous  one  having  taken  place  in  August  last.  They  are  look- 
ing for  the  coming  of  the  Indian  Christ,  the  resurrection  of  the  dead  Indians,  and 
the  consequent  supremacy  of  the  Indian  race.  Fully  one  thousand  people  took  part 
in  the  dance.  While  the  hest  of  order  prevailed,  the  excitement  was  very  great  as 
morning  approached.  When  the  dancers  were  worn  out  mentally  and  physically, 
the  medicine-men  would  shout  that  they  could  see  the  faces  of  departed  friends  and 
relatives  moving  abojit  the  circle.  No  pen  can  paint  the  picture  of  wild  excitement 
that  ensued.  All  shouted  in  a  chorus,  Christ  has  come,  aud  then  danced  and  sung 
until  they  fell  in  a  confused  and  exhausted  mass  on  the  ground.  ...  I  apprehend 
no  trouble  beyond  the  loss  of  time  and  tlie  g:'neral  demoralizing  effect  of  these  large 
gatherings  of  people.  Several  of  the  leading  men  have  gone  to  Walker  lake  to  con- 
fer witli  a  man  who  calls  himself  Christ.  Others  have  gone  to  Fort  Hall  to  meet 
Indians  from  Montana  and  Dakota,  to  get  the  news  from  that  section.  In  fact,  the 
astonishing  part  of  the  business  is  the  fact  that  all  the  Indians  in  the  country  seem 
to  possess  practically  the  same  ideas  and  expect  about  the  same  result.     (G.  D.,  12.) 

On  December  G  he  writes  that  another  Ghost  dance  had  then  been  in 
progress  for  six  days,  and  that  the  Indians  had  announced  their  inten- 
tion to  dance  one  week  in  each  month  until  the  grass  grew,  at  which 
time  the  medicinemen  had  told  them  the  messiah  would  come,  bring- 
ing with  him  all  their  dead  friends.  ((?.  D.,  13.)  This  dance,  however, 
was  attended  by  a  much  smaller  number  of  Indians,  and  skeptics  had 
already  arisen  among  them  to  scoff  at  the  new  believers.  The  leaven 
was  working,  and  only  a  little  shrewd  diplomacy  was  needed  to  turn 
the  religious  scale,  as  is  shown  by  an  extract  from  a  third  letter,  dated 
January  10, 1891,  from  which  it  would  seem  that  Agent  Plumb  is  a  man 
of  practical  common  sense,  as  likewise  that  Esau  was  not  the  only  one 
who  would  sell  his  birthright  for  a  mess  of  pottage : 

Christmas  daj-  was  the  day  set  for  commencing  another  dance.  On  learning  this,  I 
told  the  Indians  that  it  was  my  intention  to  give  them  all  a  big  feast  and  have  a 
general  holiday  on  Christmas,  but  that  I  would  not  give  them  anything  if  they 
intended  to  dance.  I  told  them  they  could  play  all  of  their  usual  games,  in  fact, 
have  a  good  time,  but  that  dancing  was  forbidden.  I  showed  them  how  continued 
dancing  at  various  Sioux  agencies  had  ended  in  soldiers  being  sent  to  stop  them.  I 
stated  the  case  as  clearly  as  I  could ;  the  Indians  debated  it  two  days,  and  then 


t\ 


MooNKY)  THE    DANCK    AMONG   THE    BANNOCK  807 

reported  that  wliili!  they  hoped  thoir  dead  frieiuls  would  come  hack,  and  helieved 
that  danciiif;  would  help  to  bring  them,  yet  they  were  friends  of  tlie  government, 
and  friends  of  the  whites,  and  my  friends,  and  would  not  hold  any  nu>re  resurrection 
dances  without  my  consent.     Up  to  this  date  they  have  kept  their  word.     I  have  no  | 

hope  of  breaking  up  their  dances  altogether,  but  I  have  strong  hopes  of  controlling   ]off'  ■ 
them.     {(!.  I>.,  14.) 

The  Bannock  and  Shoshoni  of  Fort  Hall  reservation  in  Idaho  have^ 
served  as  "ITIg  chlet  medium'  of  the  doctrine  between  the  tribes  west 
of  the  mountains  and  those  of  the  plains.    Situated  almost  on  the  sum- 
mit of  the  great  divide,  they  are  within  easy  reach  of  the  Paiute  to  tlie 
west,  among  wliom  the  dance  originated,  and  whose  language  the  Ban- 
nock speak,  while  at  no  great  distance  to  the  east,  on  Wind  River       y/iV>tivfl 
reservation  in  Wyoming,  the  remaining  Shoshoni  are  confederated  with       '   iJ^mjA. 
the  Arapaho,  who  have  been  from  the  first  the  great  apostles  of  the  '^      f/" 

doctrine  among  the  prairie  tribes.  There  is  constant  visiting  back  and 
forth  between  the  ti'ibes  of  these  two  reservations,  while  the  four  rail- 
roads coming  in  at  Fort  Eall,  together  with  the  fact  of  its  close  prox- 
imity to  the  main  line  of  the  Union  Pacific,  tend  still  more  to  make  it  a 
focus  and  halting  point  for  Indian  travel.  Almost  every  delegation 
from  the  tribes  east  of  the  mountains  stopped  at  this  agency  to  obtain 
the  latest  news  from  the  messiah  and  to  procure  interpreters  from 
among  the  Bannock  to  accompany  them  to  Nevada.  In  a  letter  of 
November  26,  1890,  to  the  Indian  Commissioner,  the  agent  in  charge 
states  that  during  the  preceding  spring  and  summer  his  Indians  had 
been  visited  by  representatives  from  about  a  dozen  different  reserva- 
tions. In  regard  to  the  dance  and  the  doctrine  at  Fort  Hall,  he  also  says 
that  the  extermination  and  resurrection  business  was  not  a  new  thing 
with  his  tribes  by  any  means,  but  had  been  quite  a  craze  with  them 
every  few  years  for  the  last  twenty  years  or  more,  only  varying  a  little 
according  to  the  whim  of  particular  medicinemen.  [O.  D.,  15.)  This 
may  have  referred  to  the  doctrine  already  mentioned  as  having  been 
taught  by  Ttivlbo. 

Early  in  1889  a  Bannock  from  Fort  Hall  visited  the  Shoshoni  and 
Arapaho  of  Wind  River  reservation  in  Wyoming  and  brought  theni' 
the  first  knowledge  of  the  new  religion.  He  had  just  returned  from  a 
visit  to  the  Paiute  country,  where  he  said  he  had  met  messengers  who 
had  told  him  that  the  dead  ])eople  were  coming  back,  and  who  had 
commanded  him  to  go  and  tell  all  the  tribes.  "And  so,"  said  the 
Shoshoni,  "he  came  here  and  told  us  all  about  it.'V  Accordingly,  in 
the  summer  of  that  year  a  delegation  of  five  Shoshoni,  headed  by 
Tabinshi,  with  Nakash  ("Sage"),  an  Arapaho,  visited  the  messiah 
of  Mason  valley,  traveling  most  of  the  way  by  railroad  and  occupying 
several  days  in  the  journey.  They  attended  a  Ghost  dance,  which, 
according  to  their  accounts,  was  a  very  large  one,  and  after  dancing 
all  night  were  told  by  the  messiah  that  they  would  meet  all  their  dead 
in  two  years  from  that  time  at  the  turning  of  the  leaves,  i.  e.,  in  the 
autumn  of  1891.     They  were  urged  to  dance  frequently,  "because  the 


808  THE    GHOST-DANCE    RELIGION  [kth.ann.U 

dauce  moves  the  dead."  One  of  the  Shoshoni  delegates  understood 
the  Bannock  and  Paiute  language  and  interpreted  for  the  rest.  The 
information  was  probably  conveyed  by  the  Shoshoni  to  the  Arapaho 
through  the  medium  of  the  sign  language. 

In  accord  with  the  report  of  the  delegates,  on  their  return  home  the 
Shoshoni  and  Arapaho  at  once  began  to  dance.  A  year  later,  in  the 
fall  of  1890,  a  dense  smoke  from  forest  fires  in  the  mountains  drifted 
down  and  obscured  the  air  in  the  lower  country  to  such  an  extent  that 
horses  were  lost  in  the  haze.  This  was  regarded  by  the  Indians  as  an 
indication  of  the  approach  of  the  great  change,  and  the  dance  was 
continued  with  increased  fervor,  but  at  last  the  atmosphere  began  to 
clear  and  the  phenomenon  ended  as  it  had  begun — in  smoke.  The 
dance  was  kept  up,  however,  without  abatement  for  another  year,  until 
the  i^redicted  time  had  come  and  gone,  when  the  Shoshoni — who  seem 
to  share  the  skeptical  nature  of  their  southern  kinsmen,  the  Comanche — 
concluded  that  they  had  been  deceived,  and  abandoned  the  dance. 
The  Arapaho,  who  have  greater  faith  in  the  unseen  things  of  the  spirit 
world,  kept  it  up,  and  were  still  dancing  when  I  visited  them  in  the 
summer  of  1892.  A  part  of  the  Arapaho,  headed  by  their  chief.  Black 
Coal,  and  encouraged  by  the  Catholic  missionaries,  had  steadily  opposed 
the  dance  from  the  first.  After  considerable  discussion  of  the  matter  it 
was  decided,  on  Black  Coal's  proposition,  to  send  another  delegation 
to  the  messiah,  under  the  guidance  of  Yellow  Eagle,  a  graduate  of  a 
government  Indian  school,  to  learn  as  to  the  truth  or  falsity  of  the 
new  doctrine.  They  returned  early  in  1891  and  reported  against  the 
movement.  Their  report  confirmed  the  doubters  in  their  skepticism, 
but  produced  little  effect  on  the  rest  of  the  tribe. 

When  I  visited  Wind  River  reservation  in  Wyoming  in  June,  1892, 
the  agent  in  charge  informed  me  that  there  was  no  Ghost  dancing  on 
his  reservation;  that  he  had  explained  how  foolish  it  was  and  had 
strictly  forbidden  it,  and  that  in  consequence  the  Indians  had  aban- 
doned it.  However,  he  expressed  interest  in  my  investigation,  and  as 
the  Arapaho,  with  whom  I  had  most  to  do,  were  then  camped  in  a  body  a 
few  piiles  up  in  the  mountains  cutting  wood,  he  very  kindly  furnished 
a  conveyance  and  camping  outfit,  with  two  of  the  agency  employees — 
a  clerk  and  an  interpreter — to  take  me  out.  It  appeared  afterward 
that  the  escort  had  received  instructions  of  their  own  before  starting. 
Having  reached  the  camp  and  set  up  our  tent,  the  Arapaho  soon 
came  around  to  get  acquainted,  over  a  pipe  and  a  cup  of  cofi'ee;  but,  in 
answer  to  questions  put  by  one  of  my  companions,  a  white  man,  who 
assumed  the  burden  of  the  conversation,  it  seemed  that  the  Indians 
had  lost  all  interest  in  the  dance.  In  fact,  some  of  them  were  so 
ignorant  on  the  subject  that  they,  Ivanted  to  know  what  it  meant. 

After  trying  in  vain  to  convinc4  me  that  it  was  useless  to  waste  time 
further  with  the  Indians,  the  clerk  started  back  again  after  supper, 
satisfied  that  that  part  of  the  country  was  safe  so  far  as  the  Ghost 


MooNEv]  SACRED   REGARD   FOR   TT^KAteAR^r^*^  809 


dance  was  concerned.  By  this  time  it  was  dark,  and  the  Indians 
invited  the  interpreter  and  myself  to  come  over  to  a  tipi  about  half  a 
mile  away,  where  we  could  meet  all  the  old  men.  We  started,  and  had 
gone  but  a  short  distance  when  we  heard  from  a  neighboring  hill  the 
familiar  measured  cadence  of  the  ghost  songs.  On  turning  with  a 
(juestioning  look  to  my  interpreter — who  was  himself  a  half-blood — ho 
(juietly  said  :  "Yes;  they  are  dancing  the  Ghost  dance.  That's  some- 
thing I  have  never  reported,  and  I  never  will.  It  is  their  religion  and 
they  have  a  right  to  it."  Not  wishing  to  be  an  accomplice  in  crime,  I 
did  not  go  over  to  the  dance;  but  it  is  needless  to  state  that  the  old 
men  in  the  tipi  that  night,  and  for  several  successive  nights  thereafter, 
knew  all  about  the  songs  and  ceremonies  of  the  new  religion.  As 
already  stated,  the  Shoshoni  had  really  lost  faith  and  abandoned  the 
dance. 

(  Among  the  Shoshoni  the  dance  was  performed  around  a  small  cediir 
tree,  planted  in  the  ground  for  that  purpose.  Unlike  the  Sioux,  they 
hung  nothing  on  this  tree.  The  men  did  not  clasp  each  other's  hands, 
but  held  on  to  their  blankets  instead;  but  a  woman  standing  between 
two  men  took  hold  of  their  hands.  There  was  no  preliminary  medicine 
ceremony.  The  dance  took  place  usually  in  the  morning,  and  at  its 
close  the  performers  shook  their  blankets  in  the  air,  as  among  the 
Paiute  and  other  tribes,  before  dispersing.  However  novel  may  hav^e 
been  the  doctrine,  the  Shoshoni  claim  that  the  Ghost  dance  itself  as 
I)erformed  by  them  was  a  revival  of  an  old  dance  which  they  had  had 
fully  fifty  years  before. 

The  selection  of  the  cedar  in  this  connection  is  in  agreement  with  the 
general  Indian  idef^,  which  has  always  ascribed  a  mystic  sacredness  to 
that  tree,  from  its  never-dying  green,  whii'h  renders  it  so  conspicuous 
a  feature  of  the  desert  landscape;  from  the  aromatic  fragrance  of  its 
twigs,  which  are  burned  as  incense  in  sacred  ceremonies;  from  the 
durability  and  fine  texture  of  its  wood,  which  makes  it  peculiarly 
appropriate  for  tipi  poles  and  lance  shafts;  and  from  the  dark-red  color 
of  its  heart,  which  seems  as  though  dyed  in  blood.  In  Cherokee  myth 
the  cedar  was  originally  a  pole,  to  the  top  of  which  they  fastened  the 
fresh  scalps  of  their  enemies,  and  the  wood  was  thus  stained  by  the 
blood  that  trickled  slowly  down  along  it  to  the  ground.  The  Kiowa 
also  selected  a  cedar  for  the  center  of  their  Ghost-dance  circle.) 

We  go  back  now  to  the  southern  tribes  west  of  the  mountains. 
Some  time  in  the  winter  of  1889-90  Paiute  runners  brought  to  the 
powerful  tribe  of  the  Navaho,  living  in  northern  New  Mexico  and  Ari- 
zona, the  news  of  the  near  advent  of  the  messiah  and  the  resurrection 
of  the  dead.  They  preached  and  prophesie<l  for  a  considerable  time, 
but  tlie  Navaho  were  skeptical,  laughed  at  the  prophets,  and  paid  but 
little  attention  to  the  prophesies.  (Matthews,  1.)  According  to  the 
otiRcial  report  for  1892,  these  Indians,  numbering  somewhat  over  16,000 
souls,  have,  in  round  numbers,  9,000  cattle,  119,000  horses,  and  1.600.000 


S-ricV 


810 


THE    GHOST-DANCE    RELIGION 


[eth.  axn.  14 


sbeep  and  goats;  aud,  as  suggested  by  Dr  Matthews,  the  authority  ou 
that  tribe,  it  may  be  that,  being  rich  in  herds  and  wealth  of  silver,  they 
felt  no  special  need  of  a  redeemer.  While  with  the  Xavaho  in  the  win- 
ter of  1892-9.S  I  made  inquiry  iu  various  parts  of  their  wide-extended 
territory,  but  could  not  leain  that  the  Ghost  dance  had  ever  been 


Fig.  70— Navalid  Imlinus. 


performed  among  them,  aud  it  was  evident  that  iu  their  case  the  doc- 
trinal seed  had  fallen  ou  barren  ground. 

Before  visiting  the  tribe,  I  had  written  for  information  to  Mr  A,  M. 
Stephen,  of  Keams  Canon,  Arizona,  since  deceased,  who  had  studied 
the  Navaho  and  Hop!  for  years  and  spoke  the  Xavaho  language 
Hueutly.    I  quote  from  him  on  the  subject.    It  may  be  noted  that 


MocMcv]  THE    MESSIAH    AND   THE    NAVAHO  811 

Keams  Canon  is  abont  125  miles  northwest  of  Fort  VVingate,  the  point 
from  wliich  Dr  Mattliows  writes,  and  nearer  by  tliat  innch  to  tlie 
I'aiute,  Oohonino,  ami  AValapai,  all  of  whom  have  accepted  the  new  reli- 
gion. Mr  Steplien  states  that  some  time  in  February  or  March,  18!)(>, 
he  first  heard  rnmors  among  tlie  Navalio  that  "the  old  men  long  dead" 
had  returned  to  some  foreign  tribes  in  the  north  or  east,  the  vague 
far  away.  The  intelligenoe  was  brought  to  the  Navaho  either  by  the 
Ute  or  Paiute,  or  both.  (The  rumor  grew  and  the  idea  became  com- 
monly current  among  the  Navaho  that  the  mythic  heroes  were  to  return 
and  that  under  their  direction  they  were"  to  expel  Ameri(;an  and  Alexi- 
can  and  restrict  the  Zufii  and  Ilopi  close  to  their  villages,  and,  in  fact, 
to  reestablish  their  old  domain  from  San  Francisco  mountains  to  Santa 
Fe.    {Stephen,!.)    On  November  22,  1891,  he  further  writes: 

While  out  tliis  last  time  I  camped  over  night  with  Home  Navajo  frieiuls,  and  over 
a  pip<i  hroiinht  up  the  niessiah  topic.  This  family  belongs  to  the  Hitter-Water  gens, 
and  this  is  the  gist  of  what  I  got  from  them:  A  Pah-ute  came  to  a  family  of  their 
geus  living  near  Navajo  iiiountaiu  and  told  them  that  A'a'-Keh-tkla-l  was  to  return 
from  the  iiuder  world  and  hring  back  all  the  Tinneh  (Navajo)  he  had  killed. 
Xa'-keh-tkla-l  (i.  e.,  "  foreigner  with^wkite-taol-aole '.')  in  the  long  ago  had  a  puma 
and  a  bear.  These  were  his  jiets.  He  would  call  )>uma  from  the  east  and  bear  from 
the  west,  and  just  before  dawn  they  met  in  the  center.  Thus  they  met  four  times. 
On  the  fourth  meeting  puma  reached  back  with  his  forepaw  and  plucked  his  mane, 
tossing  the  hair  aloft,  and  for  every  hair  a  Tinneh  died.  This  fatal  sorcery  con- 
tinued for  a  long  time,  and  great  numbers  were  killed.  Now,  the  Pah-ute  said,  this 
sorcerer  was  to  return,  and  would  call  his  pets,  and  they  would  come  east  and  west, 
and  following  their  trail  would  be  all  the  people  whose  death  they  had  caused. 
These  Navajo  said  they  had  heard  of  other  Pah-ute  prophecies  a  year  or  more  ago, 
all  to  the  effect  that  long  dead  people  were  to  return  alive  from  the  under  world. 
These  resurrected  ones  were  also  to  bring  back  the  departed  game,  and  the  Tinneh 
would  again  dominate  the  region.  But,  said  my  informant,  datnaii/i  yelti,  '•  it  is 
worthless  talk."     (Stephen,  3.) 

In  connection  with  hypnotism  as  seen  in  the  Ghost  dance,  Dr 
Matthews  states  that  in  one  curious  Navaho  ceremony  he  has  several 
times  seen  the  patient  hypnotized  or  pretend  to  be  hypnotized  by  a  char- 
acter dressed  in  evergreens.  The  occurrence  of  the  hypnotic  trance  is 
regarded  as  a  sign  that  the  ceremony  has  been  eft'ective.  If  the  tran^ce 
does  not  occur,  some  other  ceremony  must  be  tried.     [Matthews,  2.\ 

West  of  the  Navaho  in  northeastern  Arizona  live  the  Hopi,  or 
a  Pueblo  tribe  occupying  several  villages  on  the  tops  of  nearly  inac- 
cessible mesas.  In  July,  1891,  four  of  these  Indians,  while  on  a  visit 
to  the  Cohonino,  living  farther  to  the  west,  first  heard  of  the  new  doc- 
trine and  witnessed  a  Ghost  dance,  as  will  be  described  hereafter.  They 
brought  back  the  news  to  their  people,  but  it  made  no  impression  ou 
them  and  the  matter  was  soon  forgotten.  {Stephen,  3.)  In  this  connec- 
tion Mr  Stephen  states,  in  response  to  a  letter  of  inquiry,  that  although 
he  does  not  recollect  any  Hopi  myth  concerning  rejuvenation  of  the 
world  and  reunion  with  the  resurrected  dead  on  this  earth,  yet  the 
doctrine  of  a  reunion  with  the  revivified  dead  in  the  under  world  is  a 
comnioidy  accepted  belief  of  the  Hopi.    They  have  also  a  curious  myth 


trance 
Moki, 


812 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


of  a  fail-hair  god  and  a  fair-skin  people  who  cauie  up  from  the  under 
world  with  the  Hopi,  and  who  then  left  them  with  a  promise  to  return. 
This  suggests  the  idea  of  a  messiah,  but  Mr  Stephen  has  not  yet  been 
able  to  get  the  myth  in  its  entirety.    He  does  not  think  it  derived  from 


Fig.  71 — Viata  in  the  Hopi  pueblo  of  Walpi. 

any  corrupt  source,  however,  through  Spanish  or  other  missionaries,  as 
the  allusions  are  all  of  archaic  tendency.     {Stephen,  4.) 

The  Cohonino  or  Havasupai  are  a  small  tribe  occupying  the  canyon 
of  Cataract  creek,  an  affluent  of  the  Colorado,  in  northern  Arizona, 


MO'-NKv]  selwyn's  report  799 

■western  Sioux,  and  liad  afterward  repesited  this  inforiTiation  to  the 
ajicnt  at  Yanlcton.  While  Knwapi  was  in  his  custody  Selwyn  (jues- 
tioned  him  at  length  conceining  the  new  doctrine,  and  forwarded  tlie 
following  report  [G.  D.,  Document  36801 — 1890)  of  the  interview  to 
Agent  Foster: 

Yankton  Agkncy,  South  Dakota, 

November  22,  1890. 
Colonel  K.  W.  Fostkr, 

(iiited  Statts  Indian  Agent,  Yankton  Aijencij,  South  Dakota. 

Dkak  Sir:  It  lias  lieeii  reported  here  ii  few  ilays  ago  that  there  was  an  Indian 
visitor  up  at  White  .S\yan  from  Kosebud  agency  who  has  been  telling  or  teaching 
the  doctrines  of  the  new  niessiah,  and  has  made  sonii'  agitation  among  the  people 
np  there.  According  to  the  re(ine8t  of  Captain  t'onrad,  United  States  Army,  of 
Fort  Randall,  South  Dakota,  and  by  your  order  of  the  21st  instant,  I  went  up  to 
White  Swan  and  have  arrested  the  wanted  man  (Kuwapi,  or  One  they  chased  after). 
On  my  way  to  the  agency  with  the  prisoner  1  have  made  little  interview  with  him 
on  the  subject  of  the  new  messiah.  The  following  are  the  facts  which  he  corrobo- 
rated concerning  the  new  messiah,  his  laws  and  doctrines  to  the  Indians  of  this 
continent: 

Q.  Do  you  lielieve  in  the  now  messiah f — A.  I  somewhat  believe  it. 

Q.  What  made  you  believe  itf — A,  Because  I  ato  some  of  the  buffalo  meat  that  he 
(the  new  messiah)  sent  to  the  Rosebud  Indians  through  Short  Hull. 

Q.  Did  Short  Bull  say  that  he  saw  the  living  herd  of  roaming  bufi'aloes  while  he 
was  with  thtfson  of  the  Great  Si>iritf — A.  Short  Bull  told  the  Indians  at  Rosebud 
that  the  butfalo  and  other  wild  ganie  will  be  restored  to  the  Indians  at  the  same 
time  when  the  general  resurrection  in  favor  of  the  Indians  takes  j)lace. 

Q.  You  said  a  "general  resurrection  in  favor  of  the  Indians  takes  place ; "  when  or 
how  soon  will  this  be?— A.  Tlie  father  sends  word  to  us  that  he  will  have  all  these 
caused  to  be  so  in  the  spring,  when  the  grass  is  knee  high. 

Q.  You  said  "father;"  who  is  this  father? — A.  It  is  the  new  messiah.  He  has 
ordered  his  children  (Imlians)  to  call  him  "father." 

Q.  You  said  the  father  is  not  going  to  send  the  buD'alo  until  the  resurrection  takes 
place.  Would  he  be  able  to  send  a  few  buffaloes  over  this  way  for  a  sort  of  a  sample, 
80  as  to  have  his  children  (Indians)  to  have  a  taste  of  the  meat? — A.  The  father 
wishes  to  do  things  all  at  once,  even  in  destroying  the  white  race. 
,  Q.  You  said  something  about  the  destroying  of  the  white  race.  Do  you  mean  to 
say  that  all  mankind  except  the  Indians  will  be  killed? — A.  Yes. 

Q.  How,  and  who  is  going  to  kill  the  white  people? — A.  The  father  is  going  to 
cause  a  big  cyclone  or  whirlwind,  by  which  h<^  will  have  all  the  white  people  to  jH'rish. 

Q.  If  it  should  be  a  cyclone  or  whirlwind,  what  are  we  going  to  do  to  protect  our- 
selves?— A.  The  father  will  make  some  kind  of  provisions  by  which  we  will  be  saved. 

Q.  You  said  something  about  the  coming  destruction  on  the  white  people  by  your 
father.  Supposing  your  father  is  sick,  tired  out,  forget,  or  some  other  accidental 
cause  by  which  he  should  not  be  able  to  accomplish  his  purpose,  what  would  be 
the  case  about  the  destroying  of  the  white  people? — A.  There  is  no  dojibt  about 
these  things,  as  the  unraile  performer  or  the  father  is  going  to  do  just  as  what  he 
said  he  would  do. 

Q.  What  other  object  could  you  come  to  by  which  you  are  led  to  believe  that  there 
is  such  a  new  nu'ssiah  on  earth  at  present? — A.  The  ghost  dancers  are  fainted 
whenever  the  dance  goes  on. 

Q.  Do  yon  believe  that  they  are  really  fainted? — -A.  Yes. 

Q.  What  makes  you  believe  that  the  dancers  have  really  fainted? — A.  Because 
when  they  wake  or  come  b.ack  to  their  senses  they  sometimes  bring  back  some  news 
from  the  unknown  world,  and  some  little  trinkets,  such  as  buffalo  tail,  buffalo 
meat,  etc. 

14    ETII— PT  2 11 


800  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

Q.  AVhat  did  the  fainted  ones  see  when  they  get  fainted? — A.  They  visited  the 
happy  hunting  ground,  the  camps,  multitudes  of  people,  and  a  great  many  strange 
people. 

Q.  What  did  the  ghost  or  tlie  strange  people  tell  the  fainted  one  or  ones? — 
A.  When  the  fainted  one  goes  to  the  camp,  he  is  ■welcomed  by  the  relatives  of  the 
visitor  (the  fainted  one),  and  he  is  also  invited  to  several  feasts. 

Q.  Were  the  people  at  Rosebud  agency  anxiously  waiting  or  expecting  to  see  all 
of  their  dead  relatives  who  have  died  several  years  ago? — A.  Yes. 

Q.  AVe  will  have  a  great  many  older  folks  when  all  the  dead  people  come  back 
would  we  not? — A.  The  visitors  all  say  that  tliere  is  not  a  single  old  man  nor  woman 
in  the  other  world — all  changed  to  young. 

Q.  Are  we  going  to  die  when  the  dead  ones  come  back? — A.  No;  we  will  be  just 
the  same  as  we  are  today. 

Q.  Did  the  visitor  say  that  there  is  any  white  men  in  the  other  world? — A.  No; 
no  white  people. 

Q.  If  there  is  no  white  people  in  the  other  world,  where  did  they  get  their  provi- 
sions and  clothing? — A.  In  the  other  world,  the  messenger  tells  us  that  they  have 
depended  altogether  for  their  food  on  the  flesh  of  buffalo  and  other  wild  game; 
also,  they  were  all  clad  in  skins  of  wild  animals. 

Q.  Did  the  Rosebud  agency  Indians  believe  the  new  niessiah,  or  the  son  of  the 
Great  Spirit?— A.  Yes. 

Q.  How  do  they  show  that  they  have  a  believe  in  the  new  inessiah? — A.  They 
show  themselves  by  praying  to  the  father  by  looking  np  to  heaven,  and  call  him 
"father,"  just  the  same  as  you  would  in  a  church. 

Q.  Have  you  ever  been  in  a  church  ? — A.  No. 

Q.  Do  you  faithfully  believe  iu  the  new  niessiah? — A.  I  did  not  in  the  first  place, 
but  as  I  became  more  acquainted  with  the  doctrines  of  the  new  messiah  that  I 
really  believe  in  him. 

Q.  How  many  peojile  at  Rosebud,  in  your  opinion,  believe  this  new  messiah? — A. 
Nearly  every  one. 

Q.  Did  you  not  the  Rosebud  people  prepare  to  attack  the  white  people  this  sum- 
mer? While  I  was  at  Pine  Ridge  agency  this  summer  the  Oglalla  Sioux  Indians  say 
they  will  resist  against  the  government  if  the  latter  should  try  to  put  a  stop  to 
the  messiah  question.     Did  your  folks  at  Rosebud  say  the  same  thing? — A.  Yes. 

Q.  Are  they  still  preparing  and  thinking  to  attack  the  white  people  should  the 
government  send  our  soldiers  with  orders  to  put  a  stop  to  your  new  business  of  the 
messiah? — A.  I  do  not  know,  but  I  think  that  the  Wojaji  band  at  Rosebud  agency 
will  do  some  harm  at  any  time. 

Q.  You  do  not  mean  to  say  that  the  Rosebud  Indians  will  try  and  cause  an  out- 
break?— A.  That  seems  to  be  the  case. 

Q.  You  said  something  about  the  "son  of  tlie  Great  Spirit,"  or  "the  father." 
What  do  you  mean  by  the  son  of  the  Great  Spirit? — A.  This  father,  as  he  is  called, 
said  himself  that  ho  is  the  son  of  the  Great  Spirit. 

Q.  Have  you  talked  to  or  with  any  Indian  at  White  Swan  about  the  new  messiah, 
his  laws  and  doctrines,  or  have  you  referred  this  to  anyone  while  there? — A.  I  have 
told  a  few  of  them.  I  did  not  voluntarilj'  express  my  wish  for  them  to  know  and 
follow  the  doctrines  of  the  new  messiah. 

Q.  Yes,  but  you  have  explained  the  matter  to  the  Indians,  did  you  not? — A.  Yes, 
I  have. 

Q.  Do  the  Yankton  Indians  at  White  Swan  believe  in  your  teaching  of  the  new 
messiah? — A.  I  did  not  intend  to  teach  them,  but  as  I  have  been  questioned  on 
the  subject,  that  I  have  said  something  about  it. 

Q.  Did  any  of  them  believe  in  you?  —  A.  Some  have  already  believed  it,  and  some 
of  them  did  not  believe  it. 

Q.  Those  that  have  believed  in  you  must  be  better  men  than  the  others,  are  they 
not? — A.  I  do  not  know. 


M(ioNEv)  AMONG   THE    WALAPAI  815 

with  the  expected  god,  and  ou  coining  down  again  delivered  bis  mes- 
sage to  the  people.  The  dance  was  held  at  irregular  intervals,  accord- 
ing to  the  instructions  received  on  the  butte  by  the  inedicine-men. 

The  dance  place  was  a  circular  piece  of  ground  a  hundred  feet  in 
diameter,  inclosed  by  a  fence  of  poles  and  bushes,  and  surrounded  by 
liigh  mountain  walls  of  granite,  which  reflected  the  light  from  half  a 
dozen  (ires  blazing  within  the  circle.  The  dancers,  to  the  number  of 
200,  clad  in  white  robes  with  fancy  trimmings,  their  faces  and  hair 
painted  white  in  various  decorative  designs,  moved  slowly  around  in  a 
circle,  keeping  time  with  a  wild  chant,  while  -00  more  stood  or  crouched 
around  the  flres,  awaiting  their  turn  to  participate.  The  dancers  faced 
toward  the  center,  each  holding  the  hands  of  the  ones  next  to  him  and 
joining  in  the  chant  in  unison.  The  dust  issued  in  clouds  from  beneath 
their  feet,  and  with  the  dust  and  exertion  together  the  performers  were 
soon  exhausted  and  dropped  out,  when  others  took  their  places.  After 
each  circuit  they  rested  a  few  minutes  and  then  started  round  again. 
At  each  circuit  a  different  chant  was  sung,  and  thus  the  dance  con- 
tinued until  midnight,  when,  with  a  loud  clapping  of  hands,  it  ended,  and 
the  people  separated  and  went  to  their  homes.  Throughout  the  per- 
formance two  or  three  chiefs  or  medicinemen  were  constantly  going 
about  on  the  outside  of  the  circle  to  preserve  order  and  reprimand  any 
merriment,  one  of  them  explaining  to  the  visitors  that,  as  this  was  a 
religious  ceremony,  due  solemnity  must  be  observed.     {F.  L. ./.,  2.)   ^ 

14  ETH,  PT  2 12 


Chapteu  XII 

THE  GHOST  DANCE  EAST  OP  THE  KOCKIES— AMONG  THE 

SIOUX 

In  1889  the  Ogalala  heard  that  the  son  of  God  had  come  iipon  earth  in  the  west. 
They  said  the  Messiah  was  there,  but  he  had  come  to  help  the  Indians  and  not  the 
whites,  and  it  made  the  Indians  happy  to  liear  this. — George  Sword. 

They  signed  away  a  valuable  portion  of  their  reservation,  and  it  is  now  occupied 
by  white  people,  for  which  they  have  received  nothing.  They  understood  that 
ample  provision  would  be  made  for  their  support;  instead,  their  supplies  have  been 
reduced  and  much  of  the  time  they  have  been  living  on  half  and  two- thirds  rations. 
Their  crops,  as  well  as  the  crops  of  white  people,  for  two  years  have  been  almost  a 
total  failure.  The  disaffection  is  widespread,  especially  among  the  Sioux,  while  the 
Oheyennes  have  been  on  the  verge  of  starvation  and  were  forced  to  commit  depreda- 
tions to  sustain  life.  These  facts  are  beyond  question,  and  the  evidence  is  positive 
and  sustained  by  thousands  of  witnesses. — General  Miles. 

Among  the  tribes  east  of  the  mountains  and  north  of  Oklahoma,  it 
appears  from  ofBcial  documents  in  the  Indian  Office  and  from  other 
obtainable  information  that  the  Ghost  dance  and  the  doctrine,  if  known 
at  all,  were  never  accepted  by  the  Blackfeet  of  Montana;  the  Ojibwa 
of  Turtle  mountain  and  Devils  lake  in  North  Dakota,  or  by  the  rest 
of  the  tribe  farther  to  the  east  in  Minnesota,  Wisconsin,  and  Michigan; 
the  Omaha,  Winnebago,  and  Ponka  in  Nebraska;  the  small  band  of 
Sauk  and  Fox  in  Iowa;  the  still  smaller  band  of  Sauk  and  Fox,  the 
Potawatomi,  Kickapoo,  Iowa,  and  Ojibwa  in  northeastern  Kansas; 
or  by  the  Sioux  of  Devils  lake  in  North  Dakota,  Lake  Traverse  (Sis- 
seton  agency)  and  Flandreau  in  South  Dakota,  and  Santee  agency  in 
Nebraska.  All  or  most  of  these  Sioux  belong  to  the  Santee  or  eastern 
division  of  the  tribe,  and  have  long  been  under  civilizing  influences. 
According  to  ofiBcial  statements  the  dance  was  not  taken  up  by  any  of 
the  Sioux  of  Crow  Creek  or  Yankton  agencies  in  South  Dakota,  but 
they  were  certainly  more  or  less  affected  by  it,  as  they  knew  all  about 
it  and  are  in  constant  communication  with  the  wilder  bands  of  Sioux 
which  were  concerned  in  the  outbreak.  I  was  informed  by  the  Omaha 
and  Winnebago  in  1891  that  they  had  been  told  of  the  new  messiah  by 
visiting  Sioux  from  Pine  Ridge  agency  in  April,  1890,  and  later  on  by 
other  Sioux  from  Yankton  agency,  but  had  put  no  faith  in  the  story, 
and  had  never  organized  a  Ghost  dance.  According  to  the  agent  in 
charge,  the  Crow  of  Montana  were  not  affected.  This,  if  true,  is 
remarkable,  in  view  of  the  fact  that  the  Crow  are  a. large  tribe  and 
comparatively  primitive,  and  have  living  near  tbem  the  wildest  of  the 
Ghost-dancing  tribes,  the  northern  Cheyenne  especially  occupying 
practically  the  same  reservation.  It  is  possible  that  their  experience 
in  the  Sword-bearer  affair  in  1887,  already  mentioned,  had  a  tendency 
816 


MnosEYl  DELEGATES   TO    THE    MESSIAH  817 

to  weaken  their  faith  in  later  prophets.  Dr  George  Bird  Grinnell,  a 
competent  anthority,  states,  in  reply  to  a  personal  letter,  that  nothing 
was  linown  about  tlie  dance  by  the  Blackfeet  of  Montana  or  by  the 
Blackfeet,  Sarsi,  or  Plains  Gree  on  the  Canadian  side  of  the  boundary 
lino. 

Within  the  same  general  region,  east  of  the  Rocky  mountains  and 
north  of  Okhilioina,  the  doctrine  and  the  dance  were  accepted  by  the 
Asiuiboin  (Fort  Belknap  and  Fort  I'eck  agencies),  Grosventres  (Arap- 
aho  subtribe,  Fort  Belknap  agency),  northern  Cheyenne  of  Montana; 
the  Arikara,  Grosventres  (Minitari),  and  Mandan  of  Fort  Berthold 
agency,  Xorth  Dakota;  the  Shoshoni  and  northern  Arapaho  on  Wind 
River  reservation  in  Wyoming,  as  already  mentioned;  and  by  the  great 
body  of  the  Sioux,  at  Fort  Peck  agency  (Yanktonais),  Montana,  and  at 
Standing  Rock,  Cheyenne  River,  Lower  Brule,  Pine  Ridge,  and  Rose- 
bud agencies  in  North  Dakota  and  Soutit  Dakota.  The  whole  number 
of  Sioux  concerned  was  about  20,000,  of  whom  10,000  belonged  to  the 
Teton  division,  among  the  wildest  and  most  warlike  of  all  the  western 
tribes.  A  few  Cheyenne  are  also  associated  with  the  Sioux  at  Pine 
Ridge. 

The  northern  Arapaho  and  the  Shoshoni  of  Wyoming  were  the 
medium  by  which  the  doctrine  of  the  new  mossiah  was  originally  com- 
municated to  all  tliese  tribes.  In  the  spring  of  1889,  Nakash,  "Sage," 
the  Arapaho  chief  already  mentioned,  crossed  the  mountains  to  inves- 
tigate the  reports  of  the  new  religion,  and  brought  back  a  full  conflr 
mation  of  all  that  had  been  told  them  from  the  west.  A  visiting 
Grosventre,  then  among  the  Arapaho,  heard  the  story  and  brought 
back  the  wonderful  news  to  the  Grosventres  and  Asiniboin  of  Fort 
Belknap,  but  although  his  account  was  received  by  some  with  unques- 
tioning faith,  the  excitement  had  in  it  nothing  of  a  dangerous  character. 
(G.J).,  18.) 

In  a  short  time  the  news  spread  to  the  Cheyenne  in  Montana  and  the 
Sioux  of  the  Dakotas,  and  in  the  fall  of  1889  delegates  from  these  two 
tribes  arrived  at  Fort  W^ashakie  to  learn  more  about  the  raessiah  in 
the  west.  The  principal  Cheyenne  delegate  was  Porcupine,  while 
Short  Bull  and  Kicking  Bear  were  the  leaders  of  the  Sioux  party. 
After  hearing  the  statements  of  the  Arapaho  and  Shoshoni,  it  was 
decided  that  some  of  the  Cheyenne  should  return  and  report  to  their 
tribe,  while  Porcu])ine  and  one  or  two  others,  with  the  Sioux  delegates, 
several  Shoshoni, and  the  Arapaho,  Sitting  Bull,  and  Friday,  should  go 
to  Nevada,  interview  the  messiah  himself,  and  learn  the  whole  truth 
of  the  matter.  Accordingly,  about  November,  1889,  Porcupine  and  his 
companions  left  Fort  Washakie  in  Wyoming  for  Fort  Hall  reservation 
in  Idaho,  where  they  met  the  Shoshoni  and  Bannock  and  were  well 
received  and  entertained  by  them.  The  tribes  at  this  place  were  firm 
believers  in  the  new  doctrine,  and  Porcupine  states  that  from  there 
on  to  the  end  of  the  journey  all  the  Indians  they  met  were  dancing 


818  THE    GHOST-DANCE    RELIGION  [eth.  ann.M 

the  Ghost  dance,  xlfter  stopping  a  few  days  at  Fort  Hall,  they  we.it 
ou  again,  accompanied  by  several  Bannock  and  Shoshoni,  and  going 
rapidly  by  railroad  soon  found  themselves  in  the  country  of  the  Paiute, 
and  after  stopping  at  one  or  two  camps  arrived  at  the  agency  at  Pyra- 
mid lake.  Here  the  Paiute  furnished  them  conveyances  and  guides  to 
the  other  agency  fartlier  south  at  Walker  river.  Porcupine  is  our 
principal  authority  for  the  events  of  the  trip,  and  although  he  claims 
that  he  undertook  this  journey  of  a  thousand  miles  without  any  definite 
purpose  or  destination  in  view,  it  is  evident  enough  from  his  own 
narrative  that  he  left  Wyoming  with  the  fixed  intention  of  verifying 
the  rumors  of  a  messiah.  He  has  much  to  say  of  the  kindness  of  the 
whites  they  met  west  of  the  mountains,  who,  it  will  be  remembered, 
were  largely  Mormons,  who  have  always  manifested  a  special  interest 
in  the  Indians.  He  also  states  that  many  of  the  whites  took  part  with 
the  Indians  in  the  dance. 

They  were  now  in  the  messiah's  country.  "The  Fisheaters,  near  Pyr- 
amid Jake,  told  me  that  Christ  had  appeared  on  earth  again.  They 
said  Christ  knew  he  was  coming;  that  eleven  of  his  children  were  also 
coming  from  a  far  land.  It  appeared  that  Christ  had  sent  for  me  to  go 
there,  and  that  was  why,  unconsciously,  I  took  my  journey.  It  had 
been  foreordained.  Christ  had  summoned  myself  and  others  from  all 
heathen  tribes.  There  were  more  different  languages  than  I  had  ever 
heard  before,  and  I  did  not  understand  any  of  them."  The  delegation  of 
which  Porcupine  was  a  member  was  probably  the  one  mentioned  by  the 
agent  in  charge  at  Pyramid  lake  as  having  arrived  in  the  spring  of  1890, 
and  consisting  of  thirty-four  Indians  of  different  tribes.     ((?.  i>.,  19.) 

In  a  few  days  preparations  were  made  for  a  great  dance  near  Walker 
lake,  with  all  the  delegates  from  the  various  tribes  and  hundreds  of 
Indians  in  attendance.  They  danced  two  nights  or  longer,  the  messiah 
himself — Wovoka — coming  down  from  his  home  in  Mason  valley  to 
lead  the  ceremony.  After  the  dance  Wovoka  went  into  a  trance,  and 
on  awaking  announced  to  those  assembled  that  he  had  been  to  the 
other  world  and  had  seen  the  spirits  of  their  dead  friends  and  of  his 
own  father  and  mother,  and  had  been  sent  back  to  teach  the  people. 
According  to  Porcupine  he  claimed  to  be  the  returned  Christ  and  bore 
on  his  body  the  scars  of  the  crucifixion.  He  told  them  that  the  dead 
were  to  be  resurrected,  and  that  as  the  earth  was  old  and  worn  out  it 
would  be  renewed  as  it  used  to  be  and  made  better;  that  when  this 
happened  the  youth  of  everyone  would  be  renewed  with  each  return  of 
spring,  and  that  they  would  live  forever;  that  there  would  be  universal 
peace,  and  that  any  tribe  that  refused  his  message  would  be  destroyed 
from  the  face  of  the  earth. 

It  was  early  in  the  spring  of  1890  when  Porcupine  and  his  Cheyenne 
companions  returned  to  their  tribe  at  Tongue  Eiver  agency  in  Montana 
with  the  news  of  the  appearance  of  the  messiah.  A  council  was  called 
and  Porcupine  made  a  full  report  of  the  journey  and  delivered  the 


MooNEY)  SIOUX   KNOWLEDGE    OF   THE   MESSIAH  819 

divine  message,  talking  five  days  in  succession.  The  report  aroused 
the  wildest  excitement  among  the  Cheyenne,  and  after  several  long 
debates  on  the  subject  the  Ghost  dance  was  inaugurated  at  the  various 
camps  in  accordance  with  the  instructions  from  beyond  the  mountains. 
In  June  the  matter  <!ame  to  the  attention  of  the  military  officer  on  the 
reservation,  who  summoned  Porcupine  before'  him  and  obtained  from 
bim  a  full  account  of  the  journey  and  the  doctrine.  (See  page  793.) 
Porcupine  insisted  strongly  on  the  sacred  character  of  the  messiah  and 
his  message,  and  challenged  any  doubters  to  return  with  him  to  Nevada 
and  investigate  for  themselves.  He  claimed  also  that  the  messiah 
could  speak  all  languages.  As  a  matter  of  fact,  Wovoka  speaks  only 
his  native  Paiute  and  a  little  English,  but  due  allowance  must  be  made 
for  the  mental  exaltation  of  the  narrator. 

Grinnell  states  that  the  failure  of  certain  things  to  happen  according 
to  the  predictions  of  the  messiah,  in  September,  1890,  caused  a  tem- 
porary loss  of  faith  on  the  part  of  the  Cheyenne,  but  that  shortly  after- 
ward some  visiting  Shoshoni  and  Arapaho  from  Wyoming  reported 
that  in  their  journey  as  they  came  over  they  had  met  a  party  of  Indians 
who  had  been  dead  thirty  or  forty  years,  but  had  been  resurrected  by 
the  messiah,  and  were  uow  going  about  as  if  they  had  never  died.  It 
is  useless  to  speculate  on  the  mental  condition  of  men  who  could  seri- 
ously report  or  believe  such  things;  but,  however  that  may  be,  the 
result  was  that  tlie  Cheyenne  returned  to  the  dance  with  redoubled 
fervor.     [J.  F.  L.,  5.) 

The  Sioux  first  heard  of  the  messiah  in  1889.  According  to  the 
statement  of  Captain  George  Sword,  of  that  tribe,  the  information 
came  to  the  Ogalala  (Sioux  of  Piue  Ridge)  in  that  year,  through  the 
Shoshoni  and  Arapaho.  Later  in  tlie  same  year  a  delegation  consist- 
ing of  Good  Thunder  aud  several  others  started  out  to  the  west  to 
find  the  messiah  and  to  investigate  the  truth  of  the  rumor.  On  their 
return  they  announced  that  the  messiah  had  indeed  come  to  help  the 
Indians,  bixt  not  the  whites.  Their  report  aroused  a  fervor  of  joyful 
excitement  among  the  Indians  aud  a  second  delegation  was  sent  out  in 
1890,  consisting  of  Good  Thunder,  Cloud  Horse,  Yellow  Knife,  and 
Short  Bull.  They  confirmed  the  report  of  the  first  delegation,  and  on 
this  assurance  the  Ghost  dance  was  inaugurated  among  the  Sioux  at 
Pine  Ridge  in  the  spring  of  1890. 

The  matter  is  stated  dififerently  and  more  correctly  by  William 
Selwyn,  an  educated  Sioux,  at  that  time  employed  as  postmaster  at 
Pine  Ridge.  He  says  there  was  some  talk  on  the  subject  by  Indians 
from  western  tribes  who  visited  the  agency  in  the  fall  of  1888  ( ?),  but 
that  it  did  not  excite  much  attention  until  1889,  when  numerous  letters 
concerning  tlie  new  messiah  were  received  by  the  Indians  at  Pine 
Ridge  from  tribes  in  Utah,  Wyoming,  Montana,  Dakota,  and  Oklahoma. 
As  Selwyn  was  postmaster,  the  Indians  who  could  not  read  usually 
brought  their  letters  to  him  to  read  for  them,  so  that  he  was  thus  ia 


820  THE    GHOST-DANCE    RELIGION  [eih.  ann.U 

liosition  to  get  accurate  knowledge  of  the  extent  and  natnre  of  the 
excitement.  It  may  be  remarked  here  that,  under  present  conditions, 
when  the  various  tribes  are  isolated  upon  widely  separated  reservations, 
the  Ghost  dance  could  never  have  become  so  widespread,  and  would 
probably  have  died  out  within  a  year  of  its  inception,  had  it  not  been 
for  the  efQcient  aid  it  received  from  the  returned  pupils  of  various 
eastern  government  schools,  who  conducted  the  sacred  correspondence 
for  their  friends  at  the  diflt'erent  agencies,  acted  as  interjjreters  for  the 
delegates  to  the  raessiah,  and  in  various  ways  assumed  the  leadership 
and  conduct  of  the  dance. 

In  the  fall  of  1889,  at  a  council  held  at  Pine  Eidge  by  Eed  Cloud, 
Young  Man  Afraid,  Little  Wound,  American  Horse,  and  other  Sioux 
chiefs,  a  delegation  was  appointed  to  visit  the  western  agencies  to  learn 
more  about  the  new  messiah.  The  delegates  chosen  were  Good  Thun- 
der, Flat  Iron,  Yellow  Breast,  and  Broken  Ann,  from  Pine  Kidgc; 
Short  Bull  and  another  from  Rosebud,  and  Kicking  Bear  from  Cheyenn  '. 
Eiver  agency.  They  started  on  their  journey  to  the  west,  and  soon  began 
to  write  from  Wyoming,  Utah,  and  beyond  the  mountains,  confirming 
all  that  had  been  said  of  the  advent  of  a  redeemer.  They  were  gone 
all  winter,  and  their  return  in  the  spring  of  1890  aroused  an  intense 
excitement  among  the  Sioux,  who  had  been  anxiously  awaiting  their 
report.  All  the  delegates  agreed  that  there  was  a  man  near  the  base 
of  the  Sierras  who  said  that  he  was  the  son  of  God,  who  had  once  been 
killed  by  the  whites,  and  who  bore  on  his  body  the  scars  of  the  crucifix- 
ion. He  had  now  returned  to  punish  the  whites  for  their  wickedness, 
especially  for  their  injustice  toward  the  Indians.  With  the  coming  of 
the  next  spring  (1891)  he  would  wipe  the  whites  from  the  face  of  the 
earth,  and  would  then  resurrect  all  the  dead  Indians,  bring  back  the 
buffalo  and  other  game,  and  restore  the  supremacy  of  the  aboriginal 
race.  He  had  before  come  to  the  whites,  but  they  had  rejected  him. 
He  was  now  the  God  of  the  Indians,  and  they  must  pray  to  him  and  call 
him  "father,"  and  prepare  for  his  awful  coming.  Selwyn's  account  of 
this  delegation,  which  was  accompanied  by  representatives  of  several 
other  tribes,  including  Porcupine  the  Cheyenne,  and  Sitting  Bull  the 
Arapaho,  agrees  with  the  statements  of  the  Arapaho  as  given  in  chapter 
XIV.  Three  of  the  Sioux  delegates  found  their  way  to  Umatilla  reser- 
vation in  Oregon  and  remained  there  several  days  discussing  the  new 
doctrine.     {Comr.,30 — Dor ch enter,  539.) 

The  delegates  made  their  report  at  Pine  Eidge  in  April,  1890.  A 
council  was  at  once  called  to  discuss  the  matter,  but  Selwyn  informed 
the  agent.  Colonel  Gallagher,  who  had  Good  Thunder  and  two  others 
arrested  and  imprisoned.  They  were  held  in  confinement  two  days, 
but  refused  to  talk  when  questioned.  The  intended  council  was  not 
held,  but  soon  afterward  Kicking  Bear  returned  from  a  visit  to  the 
northern  Arapaho  in  Wyoming  with  the  news  that  those  Indians 
were  already  dancing,  and  could  see  and  talk  with  their  dead  relatives 


MooNEvi  EXCITEMENT   AMONG   THE    SIOUX  821 

in  the  trance.  The  excitement  which  the  agent  had  thonglit  to  smother 
by  the  arrest  of  the  leaders  broke  out  again  with  added  strt^ngth. 
Red  Ch)ud  himself,  the  great  chief  of  the  Ogalala,  declared  his  adhe- 
sion to  the  new  doctrine  and  said  his  people  must  do  as  the  messiah 
had  commanded.  Another  (!ouncil  was  called  on  White  Clay  creek,  u 
few  miles  from  J'ine  Jiidge  agency,  and  the  Ghost  dance  was  formally 
inaugurated  among  the  Sioux,  the  recent  delegates  acting  as  priests 
and  leaders  of  the  ceremony. 

As  the  result  of  all  he  could  learn,  Selwyn,  in  November,  1890,  warned 
the  agcTit  in  charge  of  Yankton  agency  that  the  Indians  intended  a 
general  outbreak  in  the  spring.  Six  mouths  earlier,  and  before  Porcu- 
pine's statement  had  been  made  to  the  officer  at  Camp  Crook,  a  letter 
dated  May  29,  1890,  had  been  addressed  to  the  Interior  Department 
from  a  citizen  of  Pierre,  South  Dakota,  stating  that  the  Sioux,  or  a 
portion  of  them,  were  secretly  i)launing  for  an  outbreak  in  the  near 
future.    This  was  the  first  intimation  of  trouble  ahead.     {</.  D.,  20.) 

AVonderful  things  were  said  of  the  messiah  by  the  returned  deleg.ites. 
It  was  claimed  that  he  could  make  animals  talk  and  distant  objects 
appear  close  at  hand,  and  that  he  came  down  from  heaven  in  a  cloud. 
He  conjured  up  before  their  eyes  a  vision  of  the  spirit  world,  so  that 
when  they  looked  they  beheld  an  ocean,  and  beyond  it  a  land  upon 
which  they  saw  "  all  the  nations  of  Indians  coming  home,"  but  as  they 
looked  the  vision  faded  away,  the  messiah  saying  that  the  time  had  not 
yet  come.  Curiously  enough,  although  he  came  to  restore  the  old  life, 
he  advised  his  hearers  to  go  to  work  and  to  send  their  children  to  school. 
Should  the  soldiers  attempt  to  harm  him,  he  said  he  need  only  stretch 
out  his  arms  and  his  enemies  would  become  powerless,  or  the  ground 
would  open  and  swallow  them.  On  their  way  home  if  they  should  kill 
a  buftalo — the  messiah  had  evidently  not  read  Allen's  monograph — 
they  must  cut  off  its  head  and  tail  and  feet  and  leave  them  on  the 
ground  and  the  buffalo  would  come  to  life  again.  They  must  tell  their 
people  to  follow  his  instructions.  Unbelievers  and  renegade  Indians 
would  be  buried  under  the  new  earth  which  was  to  come  upon  the  old. 
They  must  use  the  sacred  red  and  white  paint  and  the  sacred  grass 
(possibly  sagebrush)  which  he  gave  them,  and  in  the  spring,  when  the 
green  grass  came,  their  people  who  were  gone  before  wouM  return,  and 
they  would  see  their  friends  again.  ^  f)^ 

Now  comes  the  most  remai'kable  part,  quoting  from  the  statement-'  ^ 
given  to  Cai)tain  Sword : 

The  people  from  every  tipi  send  for  us  to  visit  theui ;  they  are  people  who  died 
many  years  ago.  Chasing  Hawk,  who  died  not  long  ago,  was  there  and  we  went  to 
his  tipi.  He  was  living  with  his  wife,  who  was  killed  in  war  long  ago.  They  live 
in  a  hiiffalo  skin  tipi  —  a  very  large  one  —  and  he  wanted  all  his  friends  to  go  there 
to  live.  A  son  of  Good  Thunder,  who  died  in  war  long  ago,  was  one  who  also  took  us 
to  his  tipi,  so  his  father  saw  him.  When  coming  we  come  to  a  herd  of  buffaloes.  We 
killed  one  and  took  everything  except  the  four  feet,  head,  and  tail,  and  when  we  came 
a  little  ways  from  it  there  Xvas  the  buffaloes  come  to  life  again  and  went  off.     This 


822  THE    GHOST-DANCE    RELIGION  [eth.  ann.14 

was  one  of  the  messiah's  word  came  to  truth.  The  messiah  said,  "I  will  short  your 
journey  when  you  feel  tired  of  the  long  ways,  if  you  call  upon  me."  This  we  did 
when  we  were  tired.  The  night  came  upon  us,  we  stopped  at  a  place  and  we  called 
upon  the  messiah  to  help  us  hecause  we  were  tired  of  long  journey.  We  went 
to  sleep  and  in  the  morning  we  found  ourselves  at  a  great  distance  from  where 
we  stopped. 

It  is  useless  to  assert  that  these  men,  who  had  been  selected  by  the 
chiefs  of  their  tribe  to  investigate  and  report  upon  the  truth  or  falsity 
of  the  messiah  rumors,  were  all  liars,  and  that  all  the  Cheyenne,  Arap- 
aho,  and  other  delegates  who  reported  equally  wonderful  things  were 
liars  likewise.  They  were  simply  laboring  under  some  strange  psycho- 
logic influence  as  yet  unexplained.  The  storj'  of  the  revivitied  buffalo 
became  so  widely  current  as  to  form  the  subject  of  a  Kiowa  ghost  song. 

Having  mentioned  some  characteristics  of  the  Ghost  dance  west  of 
the  Rockies,  we  shall  notice  here  some  of  the  peculiar  features  of  the 
dance  as  it  existed  among  the  Sioux.  The  ceremony  will  be  described 
in  detail  later  on. 

Before  going  into  the  dance  the  men,  or  at  least  the  leaders,  fasted  for 
twenty-four  hours,  and  then  at  sunrise  entered  the  sweat-house  for  the 
religious  rite  of  purification  preliminary  to  painting  themselves  for  the 
dance.  The  sweat-house  is  a  small  circular  framework  of  willow 
branches  driven  into  the  ground  and  bent  over  and  brought  together 
at  the  top  in  such  a  way  that  when  covered  with  blankets  or  buffalo 
robes  the  structure  forms  a  diminutive  round-top  tipi  just  high  enough 
to  enable  several  persons  to  sit  or  to  stand  in  a  stooping  posture  inside. 
The  doorway  faces  the  east,  as  is  the  rule  in  Indian  structures,  and 
at  the  distance  of  a  few  feet  in  front  of  the  doorway  is  a  small  mound  of 
earth,  on  which  is  placed  a  buffalo  skull,  with  the  head  turned  as 
if  looking  into  the  lodge.  The  earth  of  which  the  mound  is  formed  is 
taken  fiom  a  hole  dug  in  the  center  of  the  lodge.  Near  the  sweat- 
house,  on  the  outside,  there  is  frequently  a  tall  sactrifice  pole,  from  the 
top  of  which  are  hung  strips  of  bright- colored  cloth,  packages  of 
tobacco,  or  other  offerings  to  the  deity  invoked  by  the  devotee  on  any 
particular  occasion. 

The  sweat  bath  is  in  frequent  use,  both  as  a  religious  rite  of  purifica- 
tion and  as  a  hygienic  treatment.  Like  everything  else  in  Indian  life, 
even  the  sanitary  application  is  attended  with  much  detail  of  religious 
ceremony.  Fresh  bundles  of  the  fragrant  wild  sage  are  strewn  upon- 
the  ground  inside  of  the  sweat-house,  and  a  fire  is  kindled  outside  a  short 
distance  away.  In  this  fire  stones  are  heated  by  the  medicine-men, 
and  when  all  is  ready  the  patient  or  devotee,  stripped  to  the  breech- 
doth,  enters  the  sweat-house.  The  stones  are  then  handed  in  to  him 
by  the  priests  by  means  of  two  forked  sticks,  cut  especially  for  the  pur- 
pose, and  with  two  other  forked  sticks  he  puts  the  stones  into  the  hole 
already  mentioned  as  having  been  dug  in  the  center  of  the  lodge. 
Water  is  then  passed  in  to  him,  which  he  pours  over  the  hot  stones 
until  the  whole  interior  is  filled  with  steam;  the  blankets  are  pulled 


MooNEv]  THE    SWKAT    HATH  823 

tight  to  close  every  opening,  and  he  sits  in  this  aborigiiia)  Turkish  bath 
until  liis  naked  hody  is  drii)[)inp  with  perspiration.  Durinj^  this  time 
the  doctors  outside  are  doiii^  llieir  i)art  in  the  waj'  of  iiiaying  to  the 
gods  and  keeping  up  tlie  sui)ply  of  hot  stones  and  water  until  in  their 
estimation  he  has  been  sufticiently  purified,  physically  or  morally,  when 
he  emerges  and  resumes  his  clothing,  sometimes  first  chei'kiiig  the 
perspiration  and  inducing  a  reaction  by  a  x)lunge  into  the  neighboring 
stream.  The  sweat  bath  in  one  form  or  another  was  common  to  almost 
every  tribe  in  the  United  States,  but  as  an  accompaniment  to  the  Ghost 
dance  it  seems  to  have  been  used  only  by  the  Sioux.  It  may  have  been 
used  in  this  connection  among  the  Shoshoni  or  northern  Cheyenne,  but 
was  not  among  any  of  the  tribes  of  the  southern  jilains.  The  Ghost- 
dance  sweat-house  of  tlie  Sioux  was  freijuently  made  sulticiently  large 
to  accommodate  a  considerable  number  of  persons  standing  inside  at 
the  same  time. 

After  the  sweating  ceremony  the  dancer  was  painted  by  the  medicine- 
men who  acted  as  leaders,  of  whom  Sitting  Bull  was  accounted  the 
greatest  among  the  Sioux.  The  design  and  color  varied  with  the  indi- 
vidual, being  frequently  determined  by  a  previous  trance  vision  of 
the  subject,  but  circles,  crescents,  and  crosses,  representing  respectively 
the  sun,  the  moon,  and  the  morning  star,  were  always  favorite  figures 
upon  forehead,  fiice,  and  cheeks.  As  this  was  not  a  naked  dance,  the 
rest  of  the  body  was  not  usually  painted.  After  the  painting  the 
dancer  was  robed  in  the  sacred  ghost  shirt  already  described.  This 
also  was  painted  with  symbolic  figures,  among  which  were  usually 
represented  sun,  moon,  or  stars,  the  eagle,  magpie,  crow,  or  sage-hen, 
all  sacred  to  the  Ghost  dance  among  the  Sioux.  In  connection  with  the 
painting  the  face  and  body  were  rubbed  with  the  sweet-smelling  vernal 
grass  (Hierochloe),  used  for  this  purpose  by  many  of  the  prairie  tribes, 
and  sometimes  also  Inirued  as  incense  in  their  sacred  ceremonies  or 
carried  as  a  perfume  in  small  pouches  attached  to  the  clothing. 

The  painting  occupied  most  of  the  morning,  so  that  it  was  about  noon 
before  the  participants  formed  the  circle  for  the  dance.  Among  the 
Sioux,  unlike  the  southern  and  western  tribes  generally,  a  small  tree 
was  i)lanted  in  the  center  of  the  circle,  with  an  American  flag  or  colored 
streamers  floating  from  the  top.  Around  the  base  of  this  tree  sat  the 
priests.  At  a  great  dance  at  Xo  Water's  camp  on  White  river  near  Pine 
Ridge,  shortly  before  the  arrival  of  the  troops,  a  young  woman  stand- 
ing within  the  circle  gave  the  signal  for  the  performance  by  shooting 
into  the  air  toward  the  cardinal  points  four  sacred  arrows,  made  after 
the  old  primitive  fashion  with  bone  heads,  and  dipped  in  the  blood  of  a 
steer  before  being  brought  to  the  dance.  These  were  then  gathered  up 
and  tied  to  the  branches  of  the  tree,  together  with  the  bow,  a  gaming 
wheel  and  sticks,  and  a  peculiar  staff  or  wand  with  horns.  (See  jilates 
xo,  xoi.)  Another  young  woman,  or  the  same  one.  remained  standing 
near  the  tree  tliroughout  the  dance,  holding  a  sacred  redstone  pipe 


824  THE    GHOST-DANCE    RELIGION  [eth.  ans.14 

stretched  out  toward  the  west,  the  direction  from  which  the  messiali  was 
to  appear. 

At  the  beginning  the  performers,  men  and  women,  sat  on  the  ground 
in  a  large  circle  around  the  tree.  A  plaintive  chant  was  then  sung, 
after  which  a  vessel  of  some  sacred  food  was  passed  around  the  circle 
until  everyone  had  partaken,  when,  at  a  signal  by  the  priests,  the 
dancers  rose  to  their  feet,  joined  hands,  and  began  to  chant  the  opening 
song  and  move  slowly  around  the  circle  from  right  to  left.  The  rest  of 
the  iierformance,  with  its  fi-enzies,  trances,  and  recitals  of  visions,  was 
the  same  as  with  the  southern  tribes^as  will  be  described  in  detail 
hereafter.  Like  these  tribes  also,  the  Sioux  usually  selected  Sunday, 
the  great  medicine  day  of  the  white  man,  for  the  ceremony. 

We  come  now  to  the  Sioux  outbreak  of  1890,  but  before  going  into 
the  history  of  this  short  but  costly  war  it  is  appropriate  to  state  briefly 
the  causes  of  the  outbreak.  In  the  documentary  appendix  to  this  chap- 
ter these  causes  are  fully  set  forth  by  competent  authorities — civilian, 
military,  missionary,  and  Indian.  They  may  be  summarized  as  (1)  unrest 
of  the  conservative  element  under  the  decay  of  the  old  life,  (2)  repeated 
neglect  of  promises  made  by  the  government,  and  (3)  hunger. 

The  Sioux  are  the  largest  and  strongest  tribe  within  the  United 
States.  In  spite  of  wars,  removals,  and  diminished  food  supply  since 
the  advent  of  the  white  man,  they  still  number  nearly  2G,000.  In  addi- 
tion to  these  there  are  about  600  more  residing  in  Canada.  They  for- 
merly held  the  headwaters  of  the  Mississippi,  extending  eastward  almost 
to  Lake  Superior,  but  were  driven  into  the  prairie  about  two  centuries 
ago  by  their  enemies,  the  Ojibwa,  after  the  latter  had  obtained  firearms 
from  the  French.  On  coming  out  on  the  buflalo  plains  they  became 
possessed  of  the  horse,  by  means  of  which  reinforcement  to  their  own 
overpowering  numbers  the  Sioux  were  soon  enabled  to  assume  the 
offensive,  and  in  a  short  time  had  made  themselves  the  undisputed 
masters  of  an  immense  territory  extending,  in  a  general  way,  from 
Minnesota  to  the  Rocky  mountains  and  from  the  Yellowstone  to  the 
Platte.  A  few  small  tribes  were  able  to  maintain  their  position  within 
these  limits,  but  only  by  keeping  close  to  their  strongly  built  permanent 
villages  on  the  Missouri.  Millions  of  buffalo  to  furnish  unlimited  food 
supply,  thousands  of  horses,  and  hundreds  of  miles  of  free  range  made 
the  Sioux,  up  to  the  year  1868,  the  richest  and  most  prosperous,  the 
proudest,  and  withal,  perhaps,  the  wildest  of  all  the  tribes  of  the  plains. 

In  that  year,  in  pursuance  of  a  policy  inaugurated  for  bringing  all 
the  plains  tribes  under  the  direct  control  of  the  government,  a  treaty 
was  negotiated  with  the  Sioux  living  west  of  the  Missouri  by  which 
they  renounced  their  claims  to  a  great  part  of  their  territory  and  had 
"  set  apart  for  their  absolute  and  undisturbed  use  and  occupation" — 
so  the  treaty  states — a  reservation  which  embraced  all  of  the  present 
state  of  South  Dakota  west  of  Missouri  river.  At  the  same  time  agents 
were  appointed  and  agencies  established  for  them ;  annuities  and  rations, 


MooNEY]  DEVELOPMENT   OF   THE    SIOUX    TROUBLE  825 

COWS,  physicians,  farmers,  teachers,  aud  other  good  things  were  prom- 
ised them,  and  they  agreed  to  allow  railroad  routes  to  bo  surveyed  and 
built  and  military  posts  to  be  estahlislu'd  in  their  territory  and  neigh- 
borhood. At  one  stroke  they  were  reduced  from  a  free  nation  to  depend- 
ent wards  of  the  government.  It  was  stijnilated  also  that  they  should 
be  allowed  to  hunt  within  their  old  range,  outside  the  limits  of  the 
reservation,  so  long  as  the  butt'alo  abounded — a  proviso  which,  to  the 
Indians,  must  have  meant  forever. 

The  reservation  thus  established  was  an  immense  one,  and  would 
have  been  ample  for  all  the  Sioux  while  being  gradually  educated 
toward  civilization,  could  the  buflalo  have  renuvined  and  the  white  man 
kept  away.  But  the  times  were  changing.  The  building  of  the  rail- 
roads brought  into  the  plains  swarms  of  hunters  and  emigrants,  who 
began  to  exterminate  the  buffalo  at  such  a  rate  that  in  a  few  years  the 
Sioux,  with  all  the  other  hunting  tribes  of  the  plains,  realized  that  their 
food  supply  was  rapidly  going.  Then  gold  was  discovered  in  the  Black 
hills,  within  the  reservation,  and  at  once  thousands  of  miners  and 
other  thousands  of  lawless  desperadoes  rushed  into  the  country  in  defi- 
ance of  the  protests  of  the  Indians  and  the  pledges  of  the  government, 
and  the  Sioux  saw  their  last  renuiining  hunting  ground  taken  from 
them.  The  result  was  the  Custer  Avar  and  massacre,  and  a  new  agree- 
ment in  1870  by  which  the  Sioux  were  shorn  of  one  third  of  tlieir  guar- 
anteed reservation,  including  the  Black  hills,  and  this  led  to  deep  and 
widespread  dissatisfaction  throughout  the  tribe.  The  conservatives 
brooded  over  the  past  and  planned  opposition  to  further  changes 
which  they  felt  themselves  unable  to  meet.  The  progressives  felt  that 
the  white  man's  promises  meant  nothing. 

On  this  point  Commissioner  Morgan  says,  in  his  statement  of  the 
causes  of  the  outbreak : 

Prior  to  the  agreement  of  1876  buffalo  and  deer  were  tlie  main  support  of  tli© 
Sioux.  Food,  tents,  bedding  were  the  direct  outcome  of  liunting,  and  with  furs  aud 
pelts  as  articles  of  barter  or  exchange  it  was  easy  for  the  Sioux  to  procure  whatever 
constituted  for  them  the  necessaries,  the  comforts,  or  even  the  luxuries  of  life. 
Within  eight  years  from  the'agreement  of  1876  the  buffalo  had  gone  and  the  Sioux 
had  left  to  them  alkali  land  and  government  rations.  It  is  hard-to  overestimate  the 
magnitude  of  the  calamity,  as  they  viewed  it,  which  happened  to  these  people  by  the 
sudden  disappearance  of  the  buffalo  and  the  large  diminution  in  the  numbers  of  deer 
and  other  wild  .animals.  Suddenly,  almost  without  warning,  they  were  expected  at 
once  and  without  previous  training  to  settle  down  to  the  pursuits  of  agriculture  in  a 
land  largely  unlitted  for  such  use.  The  freedom  of  the  chase  was  to  be  exchanged  for 
the  idleness  of  the  camp.  The  boundless  range  was  to  be  abandoned  for  the  circum- 
scribed reservation,  aud  abundance  of  plenty  to  be  supplanted  by  limited  and  decreas- 
ing government  subsistence  and  supplies.  Under  these  circumstances  it  is  not  in 
human  nature  not  to  be  discontented  and  restless,  even  turbulent  and  violent. 
{Comr.,  28.) 

It  took  our  own  Aryan  ancestors  untold  centuries  to  develop  from 
savagery  into  civilization.  Was  it  reasonable  to  expect  that  the  Sioux 
could  do  the  same  in  fourteen  years  ? 


826  THE    GHOST-DANCE    RELIGION  [eth.  anx.U 

The  white  population  in  the  Black  hills  had  rapidly  increased,  and 
it  had  become  desirable  to  open  communication  between  eastern 
and  western  Dakota.  To  accomplish  this,  it  was  proposed  to  cut  out 
the  heart  of  the  Sioux  reservation,  and  in  1882,  only  six  years  after  the 
Black  hills  had  been  seized,  the  Sioux  were  called  on  to  surrender 
more  territory.  A  commission  was  sent  out  to  treat  with  them,  but  the 
price  offered — only  about  8  cents  per  acre — was  so  absurdly  small,  and 
the  methods  used  so  palpably  unjust,  that  friends  of  the  Indians  inter- 
posed and  succeeded  in  defeating  the  measure  in  Congress.  Another 
agreement  was  prepared,  but  experience  had  made  the  Indians  sus- 
picious, and  it  was  not  until  a  third  commission  went  out,  under  the 
chairmanship  of  General  Crook,  known  to  the  Indians  as  a  brave 
soldier  and  an  honorable  man,  that  the  Sioux  consented  to  treat. 
{Welsh,  1.)  The  result,  after  much  eftbrt  on  the  part  of  the  commis- 
sion and  determined  opposition  by  the  conservatives,  was  another 
agreement,  in  1889,  by  which  the  Sioux  surrendered  one-half  (about 
11,000,000  acres)  of  their  remaining  territory,  and  the  great  reservation 
was  cut  up  into  five  smaller  ones,  the  northern  and  southern  reserva- 
tions being  separated  by  a  strip  GO  miles  wide. 

Then  came  a  swift  accumulation  of  miseries.  Dakota  is  an  arid 
country  with  thin  soil  and  short  seasons.  Although  well  adapted  to 
grazing  it  is  not  suited  to  agriculture,  as  is  sufficiently  proven  by  the 
fact  that  the  white  settlers  in  that  and  the  adjoining  state  of  Nebraska 
have  several  times  been  obliged  to  call  for  state  or  federal  assistance 
on  account  of  failure  of  crops.  To  wild  Indians  hardly  in  from  the 
warpath  the  problem  Avas  much  more  serious.  As  General  Miles 
points  out  in  his  official  report,  thousands  of  white  settlers  after  years 
of  successive  failures  had  given  up  the  struggle  and  left  the  country, 
but  the  Indians,  confined  to  reservations,  were  unable  to  emigrate,  and 
were  also  as  a  rule  unable  to  find  employment,  as  the  whites  might,  by 
which  they  could  earn  a  subsistence.  The  buffalo  was  gone.  They 
must  depend  on  their  cattle,  their  crops,  and  the  government  rations 
issued  in  return  for  the  lands  they  had  surrendered.  If  these  failed, 
tliey  must  starve.  The  highest  official  authorities  concur  in  the  state- 
ment that  all  of  these  did  fail,  and  that  the  Indians  were  driven  to 
outbreak  by  starvation.     (See  appendix  to  this  chapter.) 

In  1888  their  cattle  had  been  diminished  by  disease.  In  1889  their 
crops  were  a  failure,  owing  largely  to  the  fact  that  the  Indians  had  been 
called  into  the  agency  in  the  middle  of  the  farming  season  and  kept 
there  to  treat  with  the  commission,  going  back  afterward  to  find  their 
fields  trampled  and  torn  up  by  stock  during  their  absence.  Then  fol- 
lowed epidemics  of  measles,  grippe,  and  whooping  cough,  in  rapid 
succession  and  with  terriblj^  fatal  results.  Anyone  who  understands 
the  Indian  character  needs  not  the  testimony  of  witnesses  to  know  the 
mental  effect  thus  produced.  Sullenness  and  gloom,  amounting  almost 
to  despair,  settled  down  on  the  Sioux,  especially  among  the  wilder 


MooNKV]  REDUCTION   OF    SIOUX    KATIONS  827 

portion.  "The  people  said  tlieir  t-liildren  were  all  dying  from  the  face 
of  the  earth,  and  they  mijiht  as  well  be  killed  at  once."  Then  came 
another  entire  failure  of  crops  in  18!)0,  and  an  unexpected  reduction  of 
rations,  and  the  Indians  were  brought  face  to  face  with  starvation. 
They  had  been  ex))ressly  and  repeatedly  told  by  the  commission  that 
their  rations  would  not  be  aifected  by  their  signing  the  treaty,  but 
immediately  on  the  consummation  of  the  agreement  Congress  cut  down 
their  beef  rations  by  2,000,000  pounds  at  Kosebud,  1,000,000  at  Pine 
Ridge,  and  in  less  proi)ortion  at  other  agencies.  Earnest  protest 
against  this  reduction  was  made  by  the  commission  which  had  negoti- 
ated the  treaty,  by  Commissioner  Morgan,  and  by  General  Miles,  but 
still  Congress  failed  to  remedy  the  matter  until  the  Sioux  had  actually 
been  driven  to  rebellion.  As  Conmiissioner  Morgan  states,  "  It  was 
not  until  January,  1891,  after  the  troubles,  that  an  appropriation  of 
$100,000  was  made  by  Congress  for  additional  beef  for  the  Sioux." 
The  protest  of  the  commission,  a  full  year  before  the  outbreak,  as 
quoted  by  Commissioner  Morgan  (see  page  829),  is  strong  and  positive 
on  this  point. 

Commissioner  Morgan,  while  claiming  that  the  Sioux  had  before  been 
receiving  more  rations  than  they  were  justly  entitled  to  according  to 
their  census  number,  and  denying  that  the  reduction  was  such  as 
to  cause  even  extreme  suflfering,  yet  states  that  the  reduction  was 
especially  unwise  at  tliis  juncture,  as  it  was  in  direct  violation  of  the 
promises  made  to  the  Indians,  and  would  be  used  as  an  argument  by 
those  opposed  to  the  treaty  to  show  that  the  government  cared  noth- 
ing for  the  Indians  after  it  had  obtained  their  lands.  It  is  quite  pos- 
sible that  the  former  number  of  rations  was  greater  than  the  actual 
number  of  persons,  as  it  is  always  a  difficult  matter  to  count  roving 
Indians,  and  the  difficulties  were  greater  when  the  old  census  was  made. 
The  census  is  taken  at  long  intervals  and  the  tendency  is  nearly  always 
toward  a  decrease.  Furthermore,  it  has  usually  been  the  policy  with 
agents  to  hold  their  Indians  quiet  by  keeping  them  as  well  fed  as  pos- 
sible. On  the  other  hand,  it  must  be  remembered  that  the  issue  is  based 
on  the  weight  of  the  cattle  as  delivered  at  the  agency  in  the  fall,  and 
that  months  of  exposure  to  a  Dakota  winter  will  reduce  this  weight  by 
several  hundred  pounds  to  the  animal.  The  official  investigation  by 
Captain  Hurst  at  Cheyenne  River  agency  shows  conclusively  that  the 
essential  food  items  of  meat,  flour,  and  coffee  were  far  below  the  amount 
stipulated  by  the  treaty.     (See  page  837.) 

In  regard  to  the  eflect  of  this  food  deficiency  Bishop  Hare  says: 
"The  people  were  often  hungry  and,  the  i)hysiciaus  in  many  cases  said, 
died,  when  taken  sick,  not  so  much  from  disease  as  for  want  of  food." 
General  Miles  says :  "  The  fact  that  they  had  not  received  sufficient  food 
is  admitted  by  the  agents  and  the  officers  of  the  government  who  have 
had  opportunities  of  knowing,"  and  in  another  place  he  states  that  in 
spite  of  crop  ftxilures  and  other  difficulties,  after  the  sale  of  the  reser- 


828  THE    GHOST-DANCE    RELIGION  [eth.  ann.u 

vatioii  "instead  of  an  iucrease,  or  even  a  reasonable  supply  for  their 
support,  they  have  been  compelled  to  live  on  half  and  two-thirds  rations 
and  received  nothing  for  the  surrender  of  their  lands."  The  testimony 
from  every  agency  is  all  to  the  same  effect. 

There  were  other  causes  of  dissatisfaction,  some  local  and  others  gen- 
eral and  chronic,  which  need  not  be  detailed  here.  Some  of  these  are 
treated  in  the  documents  appended  to  this  chapter.  Prominent  among 
them  were  the  failure  of  Congress  to  make  payment  of  the  money  due 
the  Sioux  for  the  lands  recently  ceded,  or  to  have  the  new  lines  sur- 
veyed promptly  so  that  the  Indians  might  know  what  was  still  theirs 
and  select  their  allotments  accordingly ;  failure  to  reimburse  the  friendly 
Indians  for  horses  confiscated  fourteen  years  before;  the  tardy  arrival 
of  annuities,  consisting  largely  of  winter  clothing,  which  according  to 
the  treaty  were  due  by  the  1st  of  August,  but  which  seldom  arrived  until 
the  middle  of  winter;  the  sweeping  and  frequent  changes  of  agency 
employees  from  the  agent  down,  preventing  anything  like  a  systematic 
working  out  of  any  consistent  policy,  and  almost  always  operating 
against  the  good  of  the  service,  especially  at  Pine  Eidge,  where  so  brave 
and  efQcient  a  man  as  McGillycuddy  was  followed  by  such  a  one  as 
Royer — and,  finally,  the  Ghost  dance. 

The  Ghost  dance  itself,  in  the  form  which  it  assumed  among  the  Sioux, 
was  only  a  symptom  and  expression  of  the  real  causes  of  dissatisfac- 
tion, and  with  such  a  man  as  McGillycuddy  or  McLaughlin  in  charge 
at  Pine  Eidge  there  would  have  been  no  outbreak,  in  spite  of  broken 
promises  and  starvation,  and  the  Indians  could  have  been  controlled 
until  Congress  had  afforded  relief.  That  it  was  not  the  cause  of  the 
outbreak  is  sufficiently  proved  by  the  fact  that  there  was  no  serious 
trouble,  excepting  on  the  occasion  of  the  attempt  to  arrest  Sitting 
Bull,  on  any  other  of  the  Sioux  reservations,  and  none  at  all  among 
any  of  the  other  Ghost-dancing  tribes  from  the  Missouri  to  the  Sierras, 
although  the  doctrine  and  the  dance  were  held  by  nearly  every  tribe 
within  tliat  area  and  are  still  held  by  the  more  important.  Among  the 
Paiute,  where  the  doctrine  originated  and  the  messiah  has  his  home, 
there  was  never  the  slightest  trouble.  It  is  significant  that  Commis- 
sioner Morgan  in  his  official  statement  of  the  causes  of  the  outbreak 
])laces  the  "messiah  craze"  eleventh  in  a  list  of  twelve,  the  twelfth 
being  the  alarm  created  by  the  appearance  of  troops.  The  Sioux  out- 
break of  1890  was  due  entirely  to  local  grievances,  recent  or  long  stand- 
ing. The  remedy  and  preventive  for  similar  trouble  in  the  future 
is  sufficiently  indicated  in  the  appended  statements  of  competent 
authorities. 


MooNKY]  CAUSES   OF   THK    OUTBREAK  829 

APPENDIX— CAUSES  OF  THE  OUTBREAK 

COMMISSIONER   MORGAN'S   STATEMENT 

[From  the  Report  of  the  Cinmnintioner  of  Indian  Affairs/or  189i,  Vol.  /,  lSi~lS6.\ 

111  stating  the  events  which  led  to  this  outbreak  among  the  Sioux,  the  endeavor  too 
often  lias  been  merely  to  find  some  opportunity  for  loiiating  blame.  Tlie  causes  are  com- 
plex, and  many  are  obscure  and  remote.     Among  them  may  be  named  the  following: 

First.  A  feeling  of  unrest  and  apprehension  in  the  mind  of  the  Indians  has  natu- 
rally grown  out  of  the  ra]iid  ad\auio  in  civili/atioii  and  the  great  changes  which 
this  adviUK  (!  has  necessitated  in  their  habits  and  mode  of  life. 

Second.  Prior  to  the  agreement  of  187fi  buffalo  and  deer  were  the  main  sujjport  of 
the  Sioux.  Food,  tents,  bedding  were  the  direct  outcome  of  hunting,  and,  with 
furs  and  pelts  as  articles  of  barter  or  exclumge,  it  was  easy  for  the  Sionxto  procure 
whatever  constituted  for  them  the  necessaries,  the  comforts,  or  even  the  luxuries  of 
life.  Within  eight  years  from  the  agreement  of  1H76  the  buffalo  had  gone,  and  the 
Sioux  had  left  to  them  alkali  land  and  government  rations.  It  is  hard  to  overesti- 
mate the  magnitude  of  the  calamity,  as  they  viewed  it,  which  happened  to  these 
people  by  the  sudden  disappearance  of  the  buffalo  and  the  large  diminution  in  the 
numbers  of  deer  and  other  wild  animals.  Suddenly,  almost  without  warning,  they 
were  expected  at  once  and  withont  previous  training  to  settle  down  to  the  pursuits 
of  agriculture  in  a  land  largely  unfitted  for  such  use.  The  freedom  of  the  chase 
was  to  be  exchanged  for  the  idleness  of  the  camp.  The  boundless  range  was  to  be 
abandoned  for  the  circumscribed  reservation,  and  abundance  of  plenty  to  be  sup- 
planted by  limited  and  decreasing  government  subsistence  and  supplies.  Under 
these  circumstances  it  is  not  in  human  nature  not  to  be  discontented  and  restless, 
even  turbulent  and  violent. 

Third.  During  a  long  series  of  years,  treaties,  agreements,  cessions  of  land  and 
privileges,  and  removals  of  bands  and  agencies  have  kept  many  of  the  Sioux,  par- 
ticularly those  at  Pine  Ridge  and  Rosebud,  in  an  unsettled  condition,  especially  aa 
some  of  the  promises  made  them  were  fulfilled  tardily  or  not  at  all.  (A  brief  his- 
tory of  negotiations  with  the  Sioux  was  given  in  my  letter  of  December  24,  1890,  to 
the  Department,  which  will  be  found  in  the  ajjpendix,  page  182.) 

Fourth.  The  very  large  reduction  of  the  great  Sioux  reservation,  brought  about 
by  the  Sioux  commission  through  the  consent  of  the  large  majority  of  the  adult 
males,  was  bitterly  opposed  by  a  large,  influential  minority.  For  various  reasons, 
they  regarded  the  cession  as  unwise,  and  did  all  in  their  power  to  prevent  its  con- 
summation, and  afterwards  were  constant  in  their  expressions  of  dissatisfaction 
and  in  their  endeavors  to  awaken  a  like  feeling  in  the  minds  of  those  who  signed 
the  agreement. 

Fifth.  There  was  diminntion  and  partial  failure  of  the  crops  for  1889,  by  reason 
of  their  neglect  by  the  Indians,  who  were  congregated  in  large  numbers  at  the 
council  with  the  Sioux  commission,  and  a  further  diminution  of  ordinary  crops  by 
the  drought  of  1890.  Also,  in  1888,  the  disease  of  black  leg  appeared  among  the 
cattle  of  the  Indians. 

Sixth.  At  this  time,  by  delayed  and  reduced  appropriations,  the  Sioux  rations 
were  temporarily  cut  down.  Rations  were  not  diminished  to  such  an  extent  as  to 
bring  the  Indians  to  starvation  or  even  extreme  suffering,  as  has  been  often  reported ; 
bnt  short  rations  came  just  after  tho  Sioux  commission  had  negotiated  the  agreement 
for  the  cession  of  lands,  and,  as  a  condition  of  securing  the  signatures  of  the  majority, 
had  assured  the  Indians  that  their  rations  would  be  continued  unchanged.  To  this 
matter  the  Sionx  commission  called  special  attention  in  their  report  dated  Decem- 
ber 21,  1889,  as  follows : 

"  During  our  conference  at  the  different  agencies  we  were  repeatedly  asked  whether 
the  acceptance  or  rejection  of  the  act  of  Congress  would  influence  the  action  of  the 


830  THE   GHOST-DANCE   RELIGION  [eth.  ann.u 

government  witb  reference  to  their  rations,  and  in  every  instance  the  Indians  were 
assured  that  subsistence  was  furnished  in  accordance  with  former  treaties,  and  that 
signing  would  not  affect  their  rations,  and  that  they  wouki  continue  to  receive  them 
as  provided  in  former  treaties.  Without  our  assurances  to  this  effect  it  would  have 
been  impossihle  to  liave  secured  their  consent  to  the  cession  of  their  lands.  Since 
our  visit  to  the  agencies  it  nppcars  that  largo  reductions  have  been  made  in  the 
amounts  of  beef  furnished  for  issues,  amounting  at  Rosebud  to  2,000,000  pounds  aud 
at  Pine  Ridge  to  1,000,000  pounds,  and  lesser  amounts  at  the  other  agencies.  This 
action  of  the  Department,  following  immediately  after  the  successful  issue  of  our 
negotiations,  can  not  fail  to  have  an  injurious  effect.  It  will  be  impossible  to  con- 
vince the  Indians  that  the  reduction  is  not  due  to  the  fact  that  the  government, 
having  obtained  their  land,  has  less  concern  in  looking  after  their  material  interests 
than  before.  It  will  be  looked  upon  as  a  breach  of  faith  and  especially  as  a  viola- 
tion of  the  express  statements  of  the  commissioners.  Already  this  action  is  being 
used  by  the  Indians  opposed  to  the  bill,  notably  at  Pine  Ridge,  as  an  argument  in 
support  of  the  wisdom  of  their  opposition." 

In  forwarding  this  report  to  Congress  the  Department  called  special  attention  to 
the  above-quoted  statements  of  the  commission  and  said:  "The  commission  further 
remarks  that  as  to  the  quality  of  the  rations  furnished  there  seems  to  be  no  just  cause 
for  complaint,  but  that  it  was  particularly  to  bo  avoided  that  there  should  be  any 
diminution  of  the  rations  promised  under  the  former  treaties  at  this  time,  as  the 
Indians  would  attribute  it  to  their  assent  to  the  bill.  Such  diminution  certainly 
should  not  be  allowed,  as  the  government  is  bound  in  good  faith  to  carry  into  effect 
the  former  treaties  where  not  directly  and  positively  affected  by  the  act,  and  if  under 
the  provisions  of  the  treaty  itself  the  ration  is  atany  time  reduced,  the  commissioners 
recommend  that  the  Indians  should  be  notified  before  spring  opens,  so' that  crops 
may  be  cultivated.  It  is  desirable  that  the  recent  reduction  made  shoiild  be  restored, 
as  it  is  now  impossible  to  convince  the  Indians  that  it  was  not  due  to  the  fact  that 
the  government,  having  obtained  their  lands,  had  less  concern  in  looking  after  their 
material  interests.'' 

Notwithstanding  this  plea  of  the  commission  and  of  the  Department,  the  appro- 
priation made  for  the  subsistence  and  civilization  of  the  Sioux  for  1890  was  only 
$950,000,  or  $.50,000  less  than  the  amount  estimated  and  appropriated  for  1888  and 
1889,  and  the  appropriation  not  having  been  made  until  August  19,  rations  had  to  be 
temporarily  purchased  and  issued  in  limited  quantities  pending  arrival  of  new  sup- 
plies to  be  secured  from  that  appropriation.  It  was  not  until  January,  1891,  after 
the  troubles,  that  an  appropriation  of  $100,000  was  made  by  Congress  for  additional 
beef  for  the  Sioux. 

Seventh.  Other  promises  made  by  the  Sioux  commission  and  the  agreement  were 
not  promptly  fulfilled;  among  them  were  increase  of  appropriations  for  education, 
for  which  this  office  had  asked  an  appropriation  of  $150,000 ;  the  payment  of  $200,000 
in  comijensation  for  ponies  taken  from  the  Sioux  in  1876  and  1877;  and  thereimliurse- 
ment  of  the  Crow  Creek  Indians  for  a  reduction  made  in  their  per  capita  allowance 
of  land,  as  compared  with  the  amount  allowed  other  Sioux,  which  called  for  an 
appropriation  of  $187,039.  The  fulfillment  of  all  these  promises  except  the  last 
named  was  contained  in  the  act  of  January  19,  1891. 

Eighth.  In  1889  and  1890  epidemics  of  la  grippe,  measles,  and  whooping  cough, 
followed  by  many  deaths,  added  to  the  gloom  and  misfortune  which  seemed  to  sur- 
round the  Indians. 

Ninth.  The  wording  of  the  agreement  changed  the  boundary  line  between  the 
Rosebud  and  Pine  Ridge  diminished  reservations  and  necessitated  a  removal  of  a 
portion  of  the  Rosebud  Indians  from  the  lands  which,  by  the  agreement,  weie 
included  in  the  Pine  Ridge  reservation  to  lands  offered  them  in  lieu  thereof  upon  the 
diminished  Rosebud  reserve.  This,  although  involving  no  great  hardship  to  any 
considerable  number,  added  to  the  discontent. 


•Hoomy]  CAUSES   OF   THE   OUTBREAK  831 

Tenth.  Some  of  tlio  Indiana  were  greatly  opposed  to  the  census  ■which  Congress 
ordered  should  bo  taken.  The  census  at  Hoseliud,  as  reported  liy  Special  Agent 
Lea  and  conrirnied  l>y  a  special  census  taken  liy  Agent  Wright,  revealed  the  sonie- 
wliat  startling  fact  that  rations  had  been  issued  to  Indians  very  largely  in  excess 
of  the  number  actually  presiint,  and  this  diuiiuntion  of  uunibers  as  shown  by  the 
census  necessitated  a  diminution  of  the  rations,  which  was  based,  of  course,  upon  the 
census. 

I'^leventh.  The  Messiah  craze,  which  fostered  the  belief  that  "  ghost  shirts ''  would 
he  invulnerable  to  bullets,  and  that  the  sujiremacy  of  the  Indian  race  was  assured, 
added  to  discontent  the  fervor  of  fanaticism  and  brought  those  who  accepted  the 
new  faitli  into  the  attitude  of  sullen  deliance,  but  defensive  rather  than  aggressive. 

Twelfth.  The  sudden  appearance  of  military  upon  their  reservation  gave  rise  to 
the  wildest  rumors  among  the  Indians  of  danger  and  disaster,  which  were  eagerly 
circulated  by  disaffected  Indians  and  corroborated  by  exaggerated  accounts  in  the 
new8]>apcrs,  and  these  and  othi^r  iulluences  connected  with  and  inseparable  from  mili- 
tary movements  frightened  many  Indians  away  from  their  agencies  into  the  bad  lands 
and  largely  intensified  whatever  spirit  of  ojiposition  to  the  government  existed 

ex-A(;ent  mcgillycuddy's  statement 

[Letter  0/  Dr  Y.  T.  McGiUycuddy,  formerly  agtiit  at  Pine  Ridge,  icrittenin  reply  to  inguiry  from  General 
L.  W.  Colby,  cotnmandin'j  Nebraska  state  troops  during  the  outbreak,  and  dated  January  If>,  1S91. 
From  article  on  ^^The  Sioux  Indian  War  of  lfi90-91,"  by  General  L.  W.  Colby,  in  Transactions  and 
Heports  of  the  Nebraska  State  Historical  Society,  III,  ISBi,  pages  170-180.] 

Sir:  In  answer  to  your  inquiry  of  a  recent  date,  I  would  state  that  in  my  opinion 
to  no  one  cause  can  be  attril)uted  the  recent  so-called  outbreak  on  the  part  of  the 
Sioux,  but  rather  to  a  combination  of  causes  gradually  cumulative  in  their  effect  and 
dating  back  through  many  years — in  fact  to  the  inauguration  of  our  practically 
demonstrated  faulty  Indian  policy. 

There  can  be  no  question  but  that  many  of  the  treaties,  agreements,  or  solemn 
promises  made  by  our  government  with  these  Indians  have  been  broken.  Many  of 
them  have  been  kept  by  us  technically,  but  as  far  as  the  Indian  is  concerned  have 
been  misunderstood  by  him  through  a  lack  of  proper  explanation  at  time  of  signing, 
and  hence  considered  by  liim  as  broken. 

It  must  also  be  remembered  that  in  all  of  the  treaties  made  by  the  government 
with  the  Indians,  a  large  portion  of  them  have  not  agreed  to  or  signed  the  same. 
Noticeably  was  this  so  in  the  agreement  secured  by  us  with  them  the  summer  before 
last,  by  which  we  secured  one- half  of  the  remainder  of  the  Sioux  reserve,  amount- 
ing to  about  16,000  sqiuvre  miles.  This  agreement  barely  carried  with  the  Sioux 
nation  as  a  whole,  but  did  not  carry  at  Pine  Eidgo  or  Rosebud,  where  the  strong 
majority  were  against  it ;  and  it  must  be  noted  that  wherever  there  was  the  strongest 
opposition  manifested'  to  the  recent  treaty,  there,  during  the  present  trouble,  have 
been  found  the  elements  opposed  to  the  government. 

The  Sioux  nation,  which  at  one  time,  with  the  confederated  bands  of  Cheyennes 
and  Arapahos,  controlled  a  region  of  country  bounded  on  the  north  by  the  Yellow, 
stone,  on  the  south  by  the  Arkansas,  and  reaching  from  the  Missouri  river  to  the 
Rocky  mountains,  has  seen  this  large  domain,  under  the  various  treaties,  dwindle 
down  to  their  now  limited  reserve  of  less  than  16,000  square  miles,  and  with  the  land 
has  disai)peared  the  buffalo  and  other  game.  The  memory  of  this,  chargeable  by 
them  to  the  white  man,  necessarily  irritates  them. 

There  is  back  of  all  this  the  natural  race  antagonism  which  our  dealings  with  the 
aborigine  in  connection  with  the  inevitable  onward  march  of  civilization  has  in  no 
degree  lessened.  It  has  been  our  experience,  and  the  experience  of  other  nations, 
that  defeat  in  war  is  soon,  not  sooner  or  later,  forgotten  by  the  coming  generation, 
and  as  a  result  we  have  a  tendency  to  a  constant  recurrence  of  outltreak  on  the  part 
14  ETIl — I'T  2 13 


832  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

of  the  weaker  race.  It  is  uow  sixteen  years  since  onr  last  war  with  the  .Sioux  in 
1876 — a  time  when  our  present  Sioux  warriors  were  mostly  chililren,  and  therefore 
have  no  memory  of  havinj;  felt  the  power  of  the  government.  It  is  but  natural 
that  these  young  warriors,  lacking  in  experience,  should  require  but  little  incentive 
to  induce  them  to  test  the  bravery  of  the  white  man  on  the  war  path,  where  the 
traditions  of  his  people  teach  him  is  the  only  path  to  glory  and  a  chosen  seat  in  the 
"happy  hunting  grounds."'  For  these  reasons  every  i)recaution  should  be  adopted 
by  the  government  to  guard  against  trouble  with  its  disastrous  results.  Have  such 
precautions  been  adopted?     Investigation  of  the  present  troulde  does  not  so  indicate. 

Sitting  Bull  and  other  irreconcilable  relics  of  the  campaign  of  1876  were  allowed 
to  remain  among  their  people  and  foment  discord.  The  staple  article  of  food  at  Pine 
Ridge  and  some  of  the  other  agencies  had  been  cut  down  below  the  subsisting  point, 
noticeably  the  beef  at  Pine  Ridge,  which  from  an  annual  treaty  allowance  of  6,2,50,000 
pounds  gross  was  cut  down  to  4,000,000  pounds.  The  contract  on  that  beef  was  vio- 
lated, insomuch  as  that  contract  called  for  northern  ranch  beef,  for  which  was  sub- 
stituted through  beef  from  Texas,  with  an  unparalleled  resulting  shrinkage  in  winter, 
so  that  the  Indians  did  not  actually  receive  half  ration  of  this  food  in  winter — the 
very  time  the  largest  allowance  of  food  is  required.  By  the  fortunes  of  political 
war.  weak  agents  were  placed  in  charge  of  some  of  the  agencies  at  the  very  time  that 
trouble  was  known  to  be  brewing.  Noticeably  was  this  so  at  Pine  Ridge,  where  a 
notoriously  weak  and  unfit  man  was  placed  in  charge.  His  flight,  aliandonment  of 
his  agency,  and  his  call  for  troops  have,  with  the  horrible  results  of  the  same,  become 
facts  in  history. 

Now,  as  for  facts  in  connection  with  Pine  Ridge,  which  agency  has  unfortunately 
become  the  theater  of  the  present  "  war,"  was  there  necessity  for  froops?  My  past 
experience  with  those  Indians  does  not  so  indicate.  For  seven  long  years,  from  1879 
to  1886, 1,  as  agent,  managed  this  agency  without  the  presence  of  a  soldier  on  the  res- 
ervation, and  none  nearer  than  60  miles,  and  iu  those  times  the  Indians  were  naturally 
much  wilder  than  they  are  to-day.  ,  To  be  sure,  during  the  seven  years  we  occasion- 
ally had  exciting  times,  when  the  only  thing  hacking  to  cause  an  outbreak  was  the 
calling  for  troops  by  the  agent  and  the  presence  of  the  same.  As  a  matter  of  fact, 
however,  no  matter  how  much  disturbed  affairs  were,  no  matter  how  innuinent  an 
outbreak,  the  progressive  chiefs,  with  their  following,  came  to  the  front  enough  in  tlie 
majority,  with  the  fifty  Indian  policemen,  to  at  once  crush  out  all  attempts  at  rebel- 
lion against  the  authority  of  the  agent  and  the  government. 

Why  was  this?  Because  in  those  times  we  believed  in  placing  confidence  in  the 
Indians;  in  establishing,  as  far  as  possible,  a  home-rule  government  on  the  reserva- 
tion. We  established  local  courts,  presided  over  by  the  Indians,  with  Indian  juries ; 
in  fact,  we  believed  in  having  the  Indians  assist  in  working  out  their  own  salvation. 
We  courted  and  secured  the  friendship  and  support  of  the  progressive  and  orderly 
element,  as  against  the  mob  element.  Whether  the  system  thus  inaugurated  was 
practicable,  was  successful,  comparison  with  recent  events  will  decide. 

When  my  Democratic  successor  took  charge  in  1886,  he  deemed  it  necessary  to 
make  general  changes  in  the  system  at  Pine  Ridge,  i.  e.,  a  Republican  system.  All 
white  men,  half-breeds,  or  Indians  who  had  sustained  the  agent  under  the  former 
administration  were  classed  as  Republicans  and  had  to  go.  The  progressive  chiefs, 
such  as  Young  Man  Afraid,  Little  Wound,  anil  White  Hird,  were  ignored,  and  the 
backing  of  the  element  of  order  and  progress  was  alienated  from  the  agent  and  the 
government,  and  in  the  place  of  this  strong  backing  that  had  maintained  order  for 
seven  years  was  substituted  Red  Cloud  and  other  nonprogressive  chiefs,  sustainers 
of  the  ancient  tribal  system. 

If  my  successor  had  been  other  than  an  amateur,  or  had  had  any  knowledge  or 
experience  in  the  inside  Indian  politics  of  an  Indian  tribe,  he  would  have  known 
that  if  the  element  he  was  endeavoring  to  relegate  to  the  rear  had  not  been  the  bal- 
ance of  power,  I  could  not  for  seven  years  have  held  out  againt  the  mob  eleuu'ut 
which  he  now  sought  to  jiut  in  power.     In  other  words,  he  unwittingly  threw  the 


MooNKYj  CAUSES    OF    THE    OUTBREAK  833 

balaiKi)  of  power  at  I'iuc  Hidne  ajjainst  the  xoverumeiit,  as  ho  lator  on  discovered  to 
hi.s  uost.  When  still  later  he  endeavored  to  niaiutaln  onler  and  snppress  the  ghost 
dance,  the  attempt  resulted  in  a  most  dismal  failure. 

The  Democratic  aj;eut  was  succeeded  in  October  last  by  the  recently  removed 
Iie)>ul>lican  agent,  a  gentleman  totally  ignorant  of  Indians  and  their  ])eculiarities; 
a  gentleman  with  not  a  <iualilication  in  his  make-up  calculated  to  fit  him  for  the 
position  of  agent  at  one  of  the  largest  and  most  dillicult  agencies  in  the  service  to 
manage;  a  man  selected  solely  as  a  reward  for  political  services.  He  might  possibly 
have  been  an  average  success  as  an  Indian  agent  at  a  small,  well-regulated  agency. 
He  endeavored  to  strengthen  up  matters,  but  the  chiefs  and  leaders  who  could  have 
iussisted  him  in  so  doing  had  been  alienated  by  the  fonner  agent.  They  virtiially  said 
among  themselves,  "We,  after  incurring  the  enmity  of  the  bad  element  among  our 
peo]de  by  sustaining  the  government,  have  been  ignored  and  ill-treated  by  that 
government,  hence  this  is  not  our  affair."  Heing  ignorant  of  the  situation,  he  had 
uo  one  to  depend  on.  In  his  first  (dash  with  the  mob  element  he  discovered  that  the 
Pine  Kidge  police,  formerly  the  finest  in  the  service,  were  lacking  in  discipline  and 
courage,  and,  not  being  well  supplied  with  those  necessary  (jualities  himself,  he  took 
the  bhiff  of  a  mob  for  a  declaration  of  war,  abandoned  his  agency,  returned  •with 
troops — and  you  see  the  result. 

As  for  the  ghost  dance,  too  much  attention  has  been  paid  to  it.  It  was  only  the 
symptom  or  surface  indication  of  deep-rooted,  long-existing  difficulty;  as  well  treat 
the  eruption  of  smallpox  as  the  disease  and  ignore  the  constitutional  disease. 

As  regarils  disarming  the  Sioux,  however  desirable  it  may  appear,  I  consider  it 
neither  advisable  nor  practicable.  I  fear  that  it  will  result  as  the  theoretical  en- 
forcement of  prohibition  in  Kansas,  Iowa,  and  Dakota;  you  will  succeed  in  disarm- 
ing the  friendly  Indians,  because  you  can,  anil  you  will  not  so  succeed  with  the  mob 
element,  because  you  (-an  not.  If  I  were  again  to  be  an  Indian  agent  and  had  my 
choice,  I  would  take  charge  of  10,(X)0  armed  Siou.x  in  preference  to  a  like  number  of 
disarmed  ones;  and,  furthermore,  agree  to  handle  that  number,  or  the  whole  Sioux 
nation,  without  a  white  soldier. 

Respectfully,  etc,  V.  T.  McGlLLYCUDDV. 

P.  8. —  I  neglected  to  state  that  up  to  date  there  has  been  neither  a  Sioux  outbreak 
nor  war.  No  citizen  in  Nebraska  or  Dakota  has  been  killed,  molested,  or  can  show 
the  scratch  of  a  pin,  and  no  property  has  been  destroyed  off  the  reservation. 

STATEMENT    OF    GENERAL    MILES 

[From  the  lieiwrt  of  the  Secretary  of  War  for  1891,  Vol.  I,  pp,  13S,  134,  and  149.  fie  enumerates  tpecific 
cattnes  of  co)nplaint  at  each  of  the  principal  Siovx  agerkciai,  all  of  whicf  catitcg  may  be  summarized  at 
hunger  and  unfulfilled  promises,] 

Cause  of  Indian  dissalisfaction. — The  causes  that  led  to  the  serions'disturbance  of 
the  peace  in  the  northwest  last  autumn  and  winter  were  so  remarkable  that  an 
explanation  of  them  is  necessary  in  order  to  comprehend  the  seriousness  of  the  situ- 
ation. The  Indians  assuming  the  most  threatening  attitude  of  hostility  were  the 
Cheyennes  and  Sioux.  Their  condition  may  be  stated  as  follows:  For  several  years 
following  their  subjugation  in  1877,  1878,  and  1879  the  most  dangerous  element  of 
the  Cheyennes  and  the  Sioux  were  under  military  control.  Many  of  them  were  dis- 
armed and  dismounted;  their  war  ponies  were  sold  and  the  proceeds  returned  to 
them  in  domestic  stock,  farming  utensils,  wagons,  etc.  Many  of  the  Cheyennes, 
under  the  charge  of  military  officers,  were  located  on  laud  in  accordance  with  the 
laws  of  Congress,  but  after  they  were  turned  over  to  civil  agents  and  the  vast  herds 
of  buffalo  and  large  game  had  been  destroyed  their  supplies  were  insufficient,  and 
they  were  forced  to  kill  cattle  belonging  to  white  people  to  sustain  life.     ' 

Tlie  fact  that  they  had  not  received  sufficient  food  is  admitted  V)y  the  agents  and 
the  officers  of  the  government  who  have  had  opportunities  of  knowing.  The  majority 
of  the  Sioux  were  under  the  charge  of  civil  agents,  frequently  changed  and  often 


834  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

inexperienced.  Many  of  the  tribes  became  rearmed  and  remounted.  They  claimed 
that  the  government  had  not  fulfilled  its  treaties  and  had  failed  to  make  large  enough 
appropriations  for  their  support;  that  they  had  suffered  for  want  of  food,  and  the 
evidence  of  this  is  beyond  question  and  sufficient  to  satisfy  any  unprejudiced  intelli- 
gent mind.  The  statements  of  officers,  inspectors,  both  of  the  military  and  the 
Interior  departments,  of  agents,  of  missionaries,  and  civilians  familiar  with  their  con- 
dition, leave  no  room  for  reasonable  doubt  that  this  was  one  of  the  principal  causes. 
While  statements  may  be  made  as  to  the  amount  of  money  that  has  been  expended 
by  the  government  to  feed  the  dift'erent  tribes,  the  manner  of  distribiiting  those 
appropriations  will  furnish  one  reason  for  the  deficit. 

The  unfortunate  failure  of  the  crops  in  the  plains  country  during  the  years  of  1889 
and  1890  added  to  the  distress  ami  suffering  of  the  Indians,  and  it  was  possible  for 
them  to  raise  but  very  little  from  the  ground  for  self-support;  in  fact,  white  settlers 
have  been  most  unfortunate,  and  their  losses  have  been  serious  and  universal 
throughout  a  large  section  of  that  country.  They  have  struggled  on  from  year  to 
year;  occasionally  they  wonld  raise  good  crops,  which  they  were  compelled  to  sell  at 
low  prices,  while  in  the  season  of  drought  their  labor  was  almost  entirely  lost. 
So  serious  have  been  their  misfortunes  tliat  thousands  have  left  that  country  within 
the  last  few  years,  passing  over  the  mountains  to  the  Pacific  slope  or  returning  to 
the  east  of  the  Missouri  or  the  Mississippi. 

The  Indians,  however,  could  not  migrate  from  one  part  of  the  United  States  to 
another;  neither  could  they  obtain  employment  as  readily  as  white  people,  either 
upon  or  beyond  the  Indian  reservations.  They  must  remain  in  comparative  idleness 
and  accept  the  results  of  the  drought— an  insufficient  supply  of  food.  This  created  a 
feeling  of  discontent  even  among  the  loyal  and  well  disposed  and  added  to  the  feeling 
of  hostility  of  the  element  opposed  to  every  process  of  civilization. 

Reports  forwarded  by  Brigadier-General  Euger,  commanding  Department  of 
Dakota,  contained  the  following : 

The  commanding  officer  at  Fort  Yates,  North  Dakota,  under  date  of  December  7, 
1890,  at  the  time  the  Messiah  delusion  was  approaching  a  climax,  says,,  in  reference 
to  the  disaffection  of  the  Sioux  Indians  at  Standing  Rock  agency,  that  it  is  due  to 
the  following  causes : 

(1)  Failure  of  the  government  to  establish  an  equitable  southern  boundary  of  the 
Standing  Rock  agency  reservation. 

(2)  Failure  of  the  government  to  expend  a  just  proportion  of  the  money  received 
from  the  Chicago,  Milwaukee  and  St.  Paul  railroad  company,  for  right  of  way  privi- 
leges, for  the  benefit  of  the  Indians  of  said  agency.  Official  notice  was  received 
October  18,  1881,  by  the  Indian  agent  at  the  Standing  Rock  agency,  that  the  said 
railroad  company  had  paid  the  government  under  its  agreement  with  the  Sioux 
Indians,  forright  of  way  privileges,  the  sum  of  $13,911.  What  additional  payments, 
if  any,  have  been  made  by  the  said  railroad  company,  and  what  payments  have  been 
made  by  the  Dakota  Central  railroad  company,  the  records  of  tiie  agency  do  not 
show.  In  1883,  and  again  in  1885,  the  agent,  upon  complaints  made  by  the  Indians, 
wrote  to  the  Commissioner  of  Indian  Affairs,  making  certain  recommendations  as 
regards  the  expenditure  of  the  money  received  from  the  said  railroad  company, 
but  was  in  each  instance  informed  that  until  Congress  took  action  with  respect 
to  the  funds  referred  to  nothing  could  be  done.  No  portion  of  the  money  had  been 
expended  up  to  that  time  (December,  1890)  for  the  benefit  of  the  Indians  of 
the  agency,  and  frequent  complaints  had  been  made  to  the  agent  by  the  Indians 
because  they  had  received  no  benefits  from  their  concessions  to  the  said  railroad 
companies. 

(3)  Failure  of  the  government  to  issue  the  certificates  of  title  to  allotments,  as 
required  by  article  6  of  the  treaty  of  1868. 

(4)  Failure  of  the  government  to  provide  the  full  allowance  of  seeds  and  agricul- 
tural implements  to  Indians  engaged  in  farming,  as  required  in  article  8,  treaty  of 
1868. 


MooNEv]  CAUSES   OF   THE    OUTBREAK  835 

(5)  Failure  of  the  government  to  issue  to  such  Indians  the  full  number  of  cows 
and  oxen  provided  in  article  10,  treaty  of  I87fi. 

(7)  Failure  of  tlie  government  to  issue  to  the  Indians  the  full  ration  stipulated  in 
article  5,  treaty  of  187().  (For  the  fiscal  year  beginning  July  1,  18i)0,  the  following 
shortages  in  the  rations  were  found  to  exist:  485,275  poumls  of  beef  [gross],  761,212 
pounds  of  corn,  11,937  pounds  of  coflee,  281,712  pounds  of  flour,  26,234  pounds  of 
sugar,  and  39,852  pounds  of  beans.  Although  the  obligations  of  the  government 
extend  no  further  than  furnishing  so  much  of  the  ration  prescribed  in  article  5  as 
may  be  necessary  for  the  support  of  the  Indians,  it  would  seem  that,  owing  to  the 
almost  total  failure  of  crops  upon  the  Standing  Rock  reservation  for  the  past  four 
years,  and  the  absence  of  game,  the  necessity  for  the  issue  of  the  full  ration  to  the 
Indians  here  was  never  greater  than  at  the  present  timt — December,  1890.) 

(8)  Failure  of  the  government  to  issue  to  the  Indians  the  full  amount  of  annuity 
supplies  to  which  they  were  entitled  under  the  provisions  of  article  10,  treaty  of 
1868. 

(9)  Failure  of  the  government  to  have  the  clothing  and  other  annuity  snpplies 
ready  for  issue  on  the  iirst  day  of  August  of  each  year.  Such  supplies  have  not  been 
ready  for  issue  to  the  Indians,  as  a  rule,  until  the  winter  season  is  well  advanced. 
(After  careful  examination  at  this  agency,  the  commanding  oflicer  is  convinced  that 
not  more  than  two-thirds  of  the  supplies  provided  in  article  10  have  been  issued 
there,  and  the  government  has  never  complied  with  that  provision  of  article  10 
which  requires  the  supplies  enumerated  in  paragraphs  2,  3,  and  4  of  said  article  to 
bo  delivered  on  or  before  the  first  day  of  August  of  each  year.  Such  supplies  for 
the  present  fiscal  year,  beginning  July  1,  1890,  had  not  yet  reached  (December,  1890) 
the  nearest  railway  station,  about  60  miles  distant,  from  which  point  they  must,  at 
this  season  of  the  year,  be  freighted  to  this  agency  in  wagons.  It  is.  now  certain 
that  the  winter  will  be  well  advanced  before  the  Indians  at  this  agency  receive  their 
annual  allowance  of  clothing  and  other  annuity  supplies.) 

(10)  Failure  of  the  government  to  appropriate  money  for  the  payment  of  the 
Indians  for  the  ponies  taken  from  them,  by  the  authority  of  the  government,  in 
1876. 

In  conclusion,  the  commanding  oflicer  says:  "  It,  however,  appears  from  the  fore- 
going, that  the  government  has  failed  to  fulfill  its  obligations,  and  in  order  to  render 
the  Indians  law-abiding,  peaceful,  contented,  and  prosperous  it  is  strongly  recom- 
mended that  the  treaties  be  promptly  and  fully  carried  out,  and  that  the  promises 
made  by  the  commission  in  1889  be  faithfully  kept." 

[The  reports  from  Pine  Ridge,  Jiosebud,  Cheyenne  JHver,  and  Yankton  agencies  are  of  rimilar  tenor. 
Following  are  two  telegrams  sent  from  the  field  by  General  Miles  at  the  beginning  ff  the  trouble.] 

Rapid  City,  South  Dakota,  December  19,  1890. 
Senator  Dawes, 

Washington,  District  of  Columbia: 

You  may  be  assured  of  the  following  facts  that  can  not  be  gainsaid : 

First.  The  forcing  process  of  attempting  to  make  large  bodies  of  Indians  self-sus- 
taining when  the  government  was  cutting  down  their  rations  and  their  crops  almost 
a  failure,  is  one  cause  of  the  difficulty. 

Second.  While  the  Indians  were  urged  and  almost  forced  to  sign  a  treaty  presented 
to  them  by  the  commission  authorized  by  Congress,  in  which  they  gave  np  a  valua- 
ble portion  of  their  reservation  which  is  now  occupied  by  white  people,  the  govern- 
ment has  failed  to  fulfill  its  part  of  the  compact,  and  instead  of  an  increase  or  even 
a  reasonable  supply  for  their  support,  they  have  been  compelled  to  live  on  half  and 
two- thirds  rations,  and  received  nothing  for  the  surrender  of  their  lands,  neither  has 
the  government  given  any  positive  assurance  that  they  intend  to  do  any  differently 
with  them  in  the  future. 

Congress  has  been  in  session  several  weeks  and  could,  if  it  were  disposed,  in  a  few 
hours  confirm  the  treaties  that  its  commissioners  have  made  with  these  Indians  and 


836  THE    GHOST-DANCE    RELIGION  [eth.ans.14 

appropriate  the  necessary  funds  for  its  fulfillment,  aiifl  thereby  give  an  earnest  of 
their  good  faith  or  intention  to  fulfill  their  part  of  the  compact.  Such  action,  in  my 
judgment,  is  essential  to  restore  confidence  with  the  Indians  and  give  peace  and  pro- 
tection to  the  settlements.  If  this  be  done,  and  the  Presideut  authorized  to  place 
the  turbulent  and  dangerous  tribes  of  Indians  under  the  control  of  the  military, 
Congress  need  not  euter  into  details,  but  can  safely  trust  the  military  authorities  to 
subjugate  and  govern,  and  in  the  near  future  make  self-sustaining,  any  or  all  of  the 
Indian  tribes  of  this  country. 

Kapid  City,  South  Dakota,  December  19,  1890. 
General  John  M.  Schofielu, 

Commanding  the  Army,  Washington,  District  of  Columbia  : 
Replying  to  your  long  telegram,  one  point  is  of  vital  importance — the  difficult 
Indian  problem  can  not  be  solved  permanently  at  this  end  of  the  line.  It  requires 
the  fulfillment  by  Congress  of  the  treaty  obligations  which  the  Indians  were  entreated 
and  coerced  into  signing.  They  signed  away  a  valuable  portion  of  their  reservation, 
and  it  is  now  occujiied  by  white  people,  for  which  they  have  received  nothing.  They 
understood  that  ample  provision  would  be  made  for  their  support ;  instead,  their 
supplies  have  been  reduced,  and  much  of  the  time  they  have  been  living  on  half  and 
two-thirds  rations.  Their  crops,  as  well  as  the  crops  of  the  white  people,  for  two 
years  have  been  almost  a  total  failure.  The  disaffection  is  widespread,  especially 
among  the  Sioux,  while  the  Cheyennes  have  been  on  the  verge  of  starvation  and  were 
forced  to  commit  depredations  to  sustain  life.  These  facts  are  beyond  question,  and 
the  evidence  is  positive  and  sustained  by  thousands  of  witnesses.  Serious  difficulty 
has  been  gathering  for  years.  Congress  has  been  in  session  several  weeks  and  could 
in  a  single  hour  confirm  the  treaties  and  appropriate  the  necessary  funds  for  their 
fulfillment,  which  their  commissioners  and  the  highest  officials  of  the  government 
have  guaranteed  to  these  people,  and  unless  the  officers  of  the  army  can  give  some 
positive  assurance  that  the  government  intends  to  act  in  good  faith  with  these  peo- 
ple, the  loyal  element  will  be  diminished  and  the  hostile  element  increased.  If  the 
government  will  give  some  positive  assurance  that  it  will  fulfill  its  part  of  the 
understanding  with  these  20,000  Sioux  Indians,  they  can  safely  trust  the  military 
authorities  to  subjugate,  control,  and  govern  these  turbulent  people,  and  I  hope  that 
you  will  ask  the  Secretary  of  War  and  the  Chief  Executive  to  bring  this  matter 
directly  to  the  attention  of  Congress. 

REPORT    OF    CAPTAIN   HtJRST 

(A.  a.  o.  Doc.  ema- 1891.) 

Fokt  Bennett,  South  Dakota,  January  9,  1891. 
Assi.sTANT  .Adjutant-General, 

Dej)artment  of  Dakota,  Saint  Paul,  Minnesota. 

Sir:  In  compliance  with  instructions  of  the  department  commander — copy 
attached  marked  A  —  I  have  the  honor  to  submit  the  following  report  as  the  result 
of  my  investigations  into  the  matters  referred  to  therein. 

I  have  been  at  this  post  continuously  since  August  6, 1887,  and  inspector  of  Indian 
supplies  at  the  Cheyenne  River  Indian  agency,  located  here,  during  that  period,  and 
am  at  the  present  time. 

The  Indians  of  this  agency  have  a  standing  list  of  grievances  which  they  present 
at  every  opportunity,  and  talk  about  in  council  when  they  assemble  at  every  monthly 
ration  issue.  The  Indians  most  persistent  in  recounting  and  proclaiming  their 
grievances  are  those  least  willing  to  help  in  bettering  their  condition,  and  who  are 
opi)osed  to  any  change  or  improvement  of  their  old  habits  and  customs,  and  oppose 
all  progress.  Of  this  class  I  cite  Big  Foot's  band  of  irreconcilables — who  have  now 
oeased  to  complain — and  those  in  accord  with  them.  Except  in  the  matter  of  short 
rations,  the  story  of  their  wrongs  needs  no  attention.  It  commences  with  a  recital 
of  the  wrong  done  them  by  the  white  race  sharing  the  earth  with  them. 


MooNEv]  CAUSES   OF   THE   OUTBREAK  837 

The  other  class,  coiuprisiiig  a  large  majority  of  Indians  of  the  reservation,  liiive 
accepted  the  Hitiiatioii  forced  upon  thcni,  and  have  hoen  for  years  bravely  struggling 
in  the  effort  to  reconcile  themselves  to  the  ways  of  civilization  and  moral  progress, 
with  a  gratifying  degree  of  success.  It  is  this  class  whose  complaints  and  griev- 
ances demand  considerate  attention.  They  complain  in  true  Indian  style  that  they 
only  have  kept  faith  in  all  treaties  made  with  them,  and  that  somehow  the  treaties 
when  they  appeared  iu  print  were  not  in  many  respects  the  treaties  which  they  signed. 

They  <'omjdaiu  principally  — 

(1)  That  the  boundaries  of  the  reservation  in  the  treaty  of  1877  are  not  what  they 
agreed  to  and  thought  they  were  signing  on  the  paper,  and  they  especially  empha- 
size the  point  that  the  line  of  the  western  boundary  should  be  a  straight  litie  at  tbe 
Black  Hills,  instead  of  as  it  appears  on  the  maps. 

(2)  That  they  have  never  received  full  recom])ense  for  the  ponies  taken  from  them 
in  1876. 

(3)  That  the  game  has  been  destroyed  and  driven  out  of  the  country  by  the  white 
people. 

(4)  That  their  children  are  taken  from  them  to  eastern  schools  and  kept  for  years, 
instead  of  being  ediicated  among  them. 

(5)  That  when  these  eastern  graduates  return  to  them  with  civilized  habits,  edu- 
cation, and  trades,  there  is  no  provision  made  on  the  reservation  for  their  employ- 
ment and  improvement  to  the  benefit  of  themselves  and  their  people. 

(6)  That  the  agents  and  employees  sent  out  to  them  have  not  all  been  "good  men" 
and  considerate  of  their  (the  Indians')  interests  and  welfare. 

(7)  That  the  issue  of  their  annuity  goods  is  delayed  so  late  in  the  winter  as  to 
cause  them  much  suffering. 

(8)  That  they  are  expected  to  plow  the  land  and  raise  grain  when  the  climate  will 
not  permit  them  to  reap  a  crop.  They  think  cattle  should  be  issued  to  them  for 
breeding  purposes  iustead  of  farming  implements  for  useless  labor. 

(9)  That  the  rations  issued  to  them  are  insufficient  in  quantity  and  frequently 
(beef  and  Hour)  very  poor  in  quality. 

Complaints  2,  3,  4,  5,  7,  8,  and  9  are  all  well  founded  and  .justified  by  the  facts  in 
each  case.  No.  9  especially  so,  and  this  through  no  fault  or  negligence  of  the  agent. 
The  agent  makes  his  annual  estimate  for  sustenance  in  kind  for  the  number  of  people 
borne  on  his  rolls,  based  on  the  stipulated  ration  iu  treaty  of  1877.  This  estimate  is 
luodified  or  cut  down  in  the  Indian  Commissioner's  office  to  meet  the  reqiiiremeuts 
of  a  limited  or  reduced  Congressional  appropriation,  and  when  it  returns  to  the 
agent's  hands  apjiroved,  he  finds  that  he  has  just  so  many  pounds  of  beef  and  flour, 
etc,  placed  to  bis  credit  for  the  year,  without  regard  to  whether  they  constitute  the 
full  number  of  treaty  rations  or  not.  There  is  no  allowance  given  him  for  loss  by 
shrinkage,  wastage,  or  other  unavoidable  loss,  and  with  the  very  best  eft'orts  and 
care  in  the  distribution  throughout  the  year  of  this  usually  reduced  allowance  there 
can  not  be  issued  to  each  Indian  his  treaty  ration  nor  enough  to  properly  sustain 
life.  As  a  gener.il  thing  the  Indians  of  this  reservation  have  been  compelled  to  pur- 
chase food  according  to  their  means,  between  ration  issues.  Those  having  no  means 
of  purchase  have  suffered. 

The  half  pound  of  flour  called  for  by  the  treaty  ration  could  not  be  issued  in  full, 
and  the  half  pound  of  corn  required  has  never  been  issued  nor  anything  in  lieu  of  it. 
In  the  item  of  beef  but  1  pound  was  issued  instead  of  the  pound  and  a  half  called  for 
in  the  treaty,  and  during  the  early  spring  months,  when  the  cattle  on  the  range  are 
thin  anil  i)Oor,  the  pound  of  beef  i.ssued  to  the  ludian  is  but  a  fraction  of  the  pound 
issued  to  him  on  the  agent's  returns,  and,  under  the  system  of  purchiise  in  practice 
until  the  present  fiscal  year,  must  necessarily  be  so.  The  agent's  purchase  of  the 
beef  sujiply  on  the  hoof  for  tbe  year,  under  contract,  is  closed  iu  the  mouth  of  No- 
vember, from  which  time  he  has  to  herd  them  the  balance  of  the  year  as  best  he  can. 
He  is  responsible  for  the  weight  they  show  on  the  scales  when  fat  and  in  prime  con- 
dition, so  that  a  steer  weighing  1,200  pounds  in  the  fall  must  represent  1,200  pounds 


838  THE    GHOST-DANCE    RELIGION  [eth.axn.14 

in  April,  while  in  fact  it  may  be  liut  skin,  horns,  and  bones,  and  weigh  scarcely  600 
pounds,  while  he  has  done  his  best  to  care  for  them  during  the  severity  of  a  Dakota 
winter.  The  Indians  do  not  understand  why  they  should  be  made  to  sufler  all  this 
shrinkage  and  loss,  and  it  is  a  useless  and  humiliating  attempt  to  explain.  The 
agent  is  not  to  blame.  The  department  of  Indian  affairs  can  do  only  the  best  it  can 
with  a  limited  and  tardy  appropriation.  The  remedy  in  the  matter  of  food  supply 
seems  to  be:  A  sufficient  and  earlier  appropriation  of  funds.  All  contracts  for  the 
beef  supply  should  call  for  delivery  when  re(|uired  by  the  agent.  The  agent  should 
be  allowed  a  percentage  of  wastage  to  cover  unavoidable  loss  in  issue  by  shrinkage 
and  wastage.     The  government  should  bear  this  loss  and  not  the  Indians. 

Complaint  1 :  No  remarks. 

Complaint  2 :  Is  before  Congress. 

Complaint  4:  Should  be  remedied  by  adequate  home  schools. 

Complaint  5 ;  Suggests  its  proper  remedy. 

Complaint  6 :  No  remarks. 

Complaint  7:  Can  be  remedied  only  by  earlier  appropriations. 

Complaints;  This  reservation  is  not  agricultural  land.  The  climate  makes  it  a 
grazing  country.  The  Indians  now  can  raise  cattle  successfully  and  'iare  for  them 
in  winter.  All  attempts  at  general  farming  must  result  in  failure  on  account  of 
climatic  conditions. 

In  connection  with  complaint  9,  I  respectfully  invite  attention  to  tabular  state- 
ment accompanying  this  report,  marked  B,  showing  rations  as  issued  up  to  Decem 
ber  6  in  present  fiscal  year  and  amount  reipiired  to  make  the  issues  according  to 
article  5,  treaty  of  February  27, 1877,  and  special  attention  to  columns  6  and  7  therein. 

Appended  to  this  report,  marked  C,  is  an  extract  copy  of  treaties  of  1877  and  1868. 

In  submitting  this  report,  I  desire  to  commend  the  administration  of  the  affairs  of 
this  agency,  as  it  has  appeared  under  my  daily  observation  since  August,  1887.  So 
far  as  this  reservation  is  concerned,  the  present  unrest  among  the  Indiaus  is  not 
attributable  to  any  just  cause  of  complaint  against  the  former  or  present  agent  or 
employees ;  nor  is  it  due  entirely  or  largely  to  failure  on  the  part  of  the  government 
to  fulfill  treaty  obligations. 

Very  respectfully,  your  obedient  servant, 

J.  H.  HuusT, 
Captain,  Twelfth  Infantry,  Commanding  Post. 

APPENDIX  C— EXTRACT  COPT— TREATIES  OF  1877  AND  1868 
Treaty  of  1877 

Article  3.  The  said  Indians  also  agree  that  they  will  hereafter  receive  all  annuities  provided  by  the 
said  treaty  of  1868,  and  all  subsistence  and  supplies  which  may.  be  provided  for  them  under  the  present 
or  any  future  act  of  Congress,  at  such  points  and  places  on  the  said  reservation  and  in  the  vicinity  of 
the  Missouri  river  as  the  President  of  the  United  States  shall  designate. 

Article  5.  In  consideration  of  the  foregoing  cession  of  territory  and  rights,  and  upon  full  compli- 
ance with  each  and  every  obligation  assumed  by  the  said  Indians,  tlie  United  States  agree  to  provide 
all  necessary  aid  to  assist  the  said  Indians  in  the  work  of  civilization;  to  furnish  to  them  schools  and 
instruction  in  mechanical  and  agricultural  arts,  as  provided  for  by  the  treaty  of  1868.  Also  to  pro- 
vide the  said  Indiana  with  subsistence  consisting  of  a  ration  for  each  individual  of  a  pound  and  a 
half  of  beef  (or  in  lieu  thereof,  one-half  pound  of  bacon),  one-half  pound  of  flour,  and  one-half  pound 
of  corn ;  and  for  every  one  hundred  rations,  four  pounds  of  coffee,  eight  pounds  of  sugar,  and  three 
pounds  of  beans,  or  in  lieu  of  said  articles  the  equivalent  thereof,  in  the  discretion  of  the  Commis- 
sioner of  Indian  Affairs.  Such  rations,  or  so  much  thereof  as  may  be  neceasjiry,  shall  be  continued 
until  the  Indians  are  able  to  support  themselves.  Rations  shall  in  all  cases  be  issued  to  the  head 
of  each  separate  family;  and  whenever  schools  shall  have  been  provided  by  the  government  for 
said  Indians,  no  rations  shall  be  issued  for  children  between  the  ages  of  six  and  fourteen  years  (tiie 
sick  and  infirm  excepted),  unless  such  children  shall  regularly  attend  school.  Whenever  the  said 
Indians  shall  be  located  upon  lands  which  are  suitable  for  cultivation,  rations  shall  be  issued  only  to 
the  persons  and  families  of  those  persons  who  labor  {the  aged,  sick,  and  infirm  excepted) :  and  as  au 
incentive  to  industrious  habits  the  Commissioner  of  Indian  Affairs  may  provide  that  persons  be  fur- 
nishedin  paymentfor  their  laborsuch  othernecessary  articles  as  are  requisite  for  civilized  life.     .    .    . 

Article  8.  The  provisions  of  the  said  treaty  of  1868,  except  as  herein  modified,  shall  continue  in 
full  force.    .    .    . 


CAUSES    OF    THK    OUTBREAK 


839 


TRKATY  f)F  1808 

Ahtk'I.k  8.  When  the  head  of  a  family  or  Imlgi-  hIibU  have  Bolected  lands  in  good  faith  and  received 
a  rt*r(itirute  then-for  aii<I  toimiH^nceil  tanning  in  yw"!  faith,  he  is  to  receive  not  to  exceed  one  hundred 
ildllaiH  for  the  first  year  in  soedM  and  agriniUural  iniplenieutH,  and  for  a  period  of  three  years  more 
nut  to  exceed  twenty -live  dollars  in  seeds  ami  iinplenients. 

AitTiri.tt  10.  In  lieu  of  all  sums  of  money  or  other  annuities  provided  to  be  paid  to  the  Indians 
herein  named  under  any  treaty  or  treaties  heretofore  miule,  the  United  States  agrees  to  deliver  at  the 
agency  house  on  the  reservation  herein  named  on  (or  before)  the  first  day  of  August  of  each  year  for 
tliirty  years,  the  following  articles,  to  wit: 

For  each  male  person  over  fourteen  years  of  age,  a  suit  of  g(M)d.  substantial  woolen  clothing,  con- 
sisting of  coat,  pantjiloons,  tlaunel  shirt,  liat,  and  a  jiair  of  home-inatle  socks. 

For  eacli  female  over  twelve  years  of  age,  a  Hunnel  skirt  or  the  goods  necessary *to  make  it,  a  pair 
ot Woolen  hose,  twelve  yards  of  (lalico,  and  twelve  yards  of  cotton  doniestica. 

For  tlie  boys  and  girls  under  tlie  ages  named,  such  tiannel  and  cotton  goods  as  may  be  needed  to 
make  eacli  a  suit  aforesaid,  with  a  pair  of  lu>so  for  each.  And  in  addition  to  tlie  clothing  herein 
named,  thn  sum  of  ten  dollars  for  each  person  entitled  to  tlie  l)enetieial  etl'ects  of  this  treaty,  shall  be 
annually  appropriated  for  a  peri<»d  of  tliirty  years,  while  such  jtersons  roam  and  hunt,  and  twenty 
dollars  for  each  person  who  engages  iu  farming,  to  be  used  by  the  Secretary  of  the  Interior  in  the 
purelinso  of  such  articles  as  from  time  to  time  the  condition  and  necessities  of  the  Indians  may  indi- 
cate to  be  pr(ti>er.  And  if  within  thirty  years  at  any  time  it  shall  appear  that  the  amount  of  money 
needed  for  clothing,  under  this  article,  can  be  apj>ropriated  to  better  uses  for  the  Indians  named 
lierein.  Congress  nuiy,  by  law,  change  the  ajiprojiriation  to  otiier  purposes,  but  in  no  event  shall  tlie 
amount  of  the  appro))riation  be  withdrawn  or  discontinued  for  the  period  named. 

Article  10  further  stipulates  that  each  lodge  or  family  wIjo  shall  commence  farming  shall  receive 
within  sixty  days  therealter  one  good  American  cow  and  onti  good  well-broken  pair  of  American  oxen. 

Extract  from  tabular  statement,  thowing  articles  of  ttubsintence  received  or  to  be  received,  rations  an 
is/nied  up  to  date,  and  amount  required  to  make  the  inituet  according  to  Article;'/  of  treaty  of  February 
S7,  3577,  in  fiscal  year  1891 — At  Cheyenne  River  agency,  Fort  Bennett,  South  Dakota. 


3 


Name  of  articles. 


Bacon 

Beans 

Baking  pow  der 

Beef,  gross 

Coftee 

Flour 

Sugar ; 

Salt 

Soap 

Mess  pork 

Hard  bread  (in  lieu  of  bacon) 
Corn  (iu  lieu  of  Hour) 


Quantity  al- 
lowed to  lOU 
rations  up 
to  date. 


Quautitvper 
100  rations 

as  allowed 

per  treaty 

1877. 


Poundt.  Pounds. 

•    a  I        161 

3  I  A 

li  

a  100  blOO 

2^-3  !  4 

45  5U 

4}  I  S 

1  I 

I  I::::;:::::: 

25  I 

None.  I  50 


oNet. 


b  Net,  or  150  without  bacon. 


Rations  aa  flxcil  by  treaty  of  1677:  IJ  pounds  beef  or  i  pound  bacon;  i  pound  flour  and  i  pound 
corn;  4  (toinids  coifce,  8  pounds  sugar,  and  3  pounds  beans  to  every  100  rat'ons;  "or.in  lieu  of  said 
articles,  the  equivaleut  thereof,  in  the  discretion  of  the  Commiasioner  of  Indian  Affairs." 

STATEMENT   OF   AMERICAN   HORSE 


[Delivered  in  council  at  Pine  Ridge  agency  to  Agent  Royer,  and  foncarded  to  the  Indian  Office,  Xovember 
27,  1890.     a.  D.  Doc.  S70O2—1S90.] 

American  Horse,  Fast  Thunder,  Spotted  Horse,  Pretty  Back,  and  Good  Lance 
present,  with  American  Horse  as  spokesman : 

"I  think  the  late  Sioux  commissioners  (General  Crook,  Major  Warner,  and  Gov- 
ernor Foster)  had  something  to  do  with  starting  this  trouble.  I  was  speaker  for  the 
whole  tribe.  In  .a  general  council  I  signed  the  bill  (the  lateSioux  bill)  and  5808igned 
with  me.     The  other  members  of  my  band  drew  out  and  it  divided  us,  and  ever  since 


840  THE    GHOST-DANCE    RELIGION  [eth.ans.U 

these  two  parties  have  been  divided.  The  nonprogressive  started  the  ghost  dauce  to 
draw  from  us.  We  were  made  many  promises,  but  have  nevfer  heard  from  them  since. 
The  Great  Father  says  if  we  do  what  he  directs  it  will  be  to  our  benefit;  but  instead 
of  this  they  are  every  year  cuttiug  down  our  rations,  and  we  do  not  get  enough  to 
keep  us  from  suffering.  General  Crook  talked  nice  to  us ;  and  after  we  signed  the 
bill  they  took  our  land  and  cut  down  our  allowance  of  food.  The  commission  made 
us  believe  that  we  would  get  full  sacks  if  we  signed  the  bill,  but  instead  of  that  our 
sacks  are  empty.  We  lost  considerable  property  by  being  here  with  the  commission- 
ers last  year,  and  have  never  got  anything  for  it.  Our  chickens  were  all  stoleu,  our 
cattle  some  of  them  were  killed,  our  crops  were  entirely  lost  by  ns  being  absent 
here  with  the  Sioux  commission,  and  we  have  never  been  benefited  one  bit  by  the 
bill ;  and,  in  fact,  we  are  worse  oft'  than  we  were  before  we  signed  the  bill.  We 
are  told  if  we  do  as  white  men  wo  will  be  better  oft',  but  we  are  getting  worse  off 
every  year. 

"The  commissioners  promised  the  Indians  living  on  Black  Pipe  and  Pass  creeks 
that  if  they  signed  the  bill  they  could  remain  where  they  were  and  draw  their 
rations  at  this  agency,  showing  them  on  the  maj)  the  line,  and  our  people  want  them 
here,  but  they  have  been  ordered  to  move  back  to  Rosebud  agency.  This  is  one  of 
the  broken  promises.  The  commission  promised  to  survey  the  boundary  line,  and 
appropriate  $1,000  for  the  purpose,  but  it  has  not  been  done.  When  we  were  at 
Washington,  the  President,  the  Secretary  of  the  Interior,  and  the  Commissioner  all 
promised  us  that  we  would  get  the  million  pounds  of  beef  that  were  taken  from  us, 
and  I  heard  the  bill  appropriating  the  money  passed  Congress,  but  we  never  got  the 
beef.  The  Commissioner  refused  to  give  it  to  us.  American  Horse,  Fast  Thunder, 
and  Spotted  Horse  were  all  promised  a  spring  wagon  each,  but  they  have  never 
heard  anything  of  it.     This  is  another  broken  promise." 

In  forwarding  the  report  of  the  council,  the  agent  says :  "After  American  Horse 
was  through  talking,  I  asked  the  other  men  ])resent  if  his  statement  voiced  their 
sentiments  and  they  all  answered.  Yes." 

STATEMENT   OF   BISHOP   HABE 

[Bishop  }V.  H.  Mare  is  the  veteran  Episcopal  missionary  bishop  ainonq  the  Sioux,  The  /allowing 
extracts  are  from  a  communication  by  him  to  Secretary  Noble,  dated  January  7,  1891.  G.  D.  Doc, 
2440—1891.] 

The  evidence  compels  the  conclusion  that,  among  the  Pine  Ridge  Indians  at  least, 
hunger  has  been  an  intportant  element  in  the  causes  of  discontent  and  insubordination. 
In  the  farming  season  of  1889  [July]  the  Indians  were  all  called  into  the  agency  and 
kept  there  for  a  month  by  the  Sionx  conmiission.  During  their  absence  their  cattle 
broke  into  their  fields  and  trod  down,  orate  up,  their  crops.  The  Indians  reaped 
practically  nothing.  In  the  year  1890,  drought,  the  worst  known  for  many  years, 
afflicted  the  western  part  of  South  Dakota,  and  the  Indian  crops  were  a  total  failure. 
There  is  ample  evidence  that,  during  this  period,  the  rations  issued  lasted,  even 
when  carefully  u.sed,  for  only  two-thirds  the  time  for  which  they  were  intended.  To 
add  to  their  distress,  this  period,  1889  and  1890,  was  marked  by  extraordinary  mis- 
fortune. The  measles  prevailed  with  great  virulence  in  1889,  the  grippe  in  1890. 
Whooping  cough  also  attacked  the  children.  The  sick  died  from  want.  In  this 
statement  Inspector  Gardiner,  Dr  McGillycuddy,  late  agent,  Miss  Elaine  Goodale,  who 
has  been  in  the  camps  a  good  deal,  tlie  missionary  force,  and  many  others  whose 
testimony  is  of  the  highest  value  because  of  their  character  and  their  knowledge  of 
the  situation,  all  agree. 

The  time  seemed  now  to  have  come  to  take  a  further  step  aud  divide  the  Great 
Sioux  reservation  up  into  separate  reserves  for  each  important  tribe,  and  to  open  the 
surplus  land  to  settlement.  The  needs  of  the  white  population,  with  their  business 
and  railroads,  aud  the  welfare  of  the  Indians,  seemed  alike  to  demand  this.  Com- 
missioners were  therefore  sent  out  to  treat  with  the  people  for  the  accomplishment 


Moi.NKY]  CAUSES    OP    THE    OUTBREAK  841 

of  this  pud,  an<l  an  aKreeraeiit  whicli,  after  much  debate,  had  won  general  approval 
was  romraitted  to  them  for  presentation  to  the  Indians.  The  objections  of  the 
Indians  to  tlie  bill,  however,  were  many  and  they  were  ardently  pressed.  Some  pre- 
ferred their  old  life,  the  more  earnestly  because  schools  and  churches  were  sapping 
and  undermining  it.  Some  wished  delay.  All  complained  that  many  of  the  engage- 
ments solennily  made  with  tbem  in  former  years  when  they  had  surrendered  valued 
rights  had  been  broken,  and  here  they  were  right.  They  suspected  that  present 
promises  of  pay  for  their  lands  would  prove  only  old  ones  in  a  new  »hape  (when 
milch  cows  were  promised,  cows  having  been  promised  in  previous  agreements,  the 
Indians  exclaimed,  "There's  that  same  old  cow"),  and  demanded  that  no  further 
surrender  should  be  expected  until  former  promises  had  been  fulfilled.  They  were 
assumed  that  a  new  era  had  dawned,  and  that  all  past  promises  would  be  kept.  So 
we  all  thought.  The  benefits  of  the  proposed  agreement  were  set  before  them,  and 
verbal  promises,  over  and  above  the  stipulations  of  the  bill,  were  made,  that  special 
requests  of  the  Indians  would  be  met.  The  Indians  have  no  competent  representa- 
tive body.  The  commissioners  had  to  treat  at  each  agency  with  a  crowd,  a  crowd 
composed  of  full-bloods,  half-breeds,  and  squaw  men,  a  crowd  among  whom  all  sorts 
of  sinister  influences  and  brute  force  were  at  work.  Commissioners  with  such  a 
business  in  hand  have  the  devil  to  tight,  sind  can  fight  him,  so  it  often  seems,  only 
with  fire,  and  many  friends  of  the  Indians  think  that  in  this  case  the  commission, 
convinced  that  the  acceptance  of  the  bill  was  essential,  carried  persuasion  to  the 
verge  of  intimidation.  I  do  not  blame  them  if  they  sometimes  did.  The  wit  and 
patience  of  an  angel  would  fail  often  in  such  a  task. 

But  the  re(]uisite  number,  three- fourths  of  the  Indians,  signed  the  bill,  and  expecta- 
tion of  rich  and  prompt  rewards  ran  high.  The  Indians  understand  little  of  the 
complex  forms  and  delays  of  our  government.  Six  months  passed,  and  nothing 
came.  Three  months  more,  and  nothing  came.  A  bill  was  drawn  up  in  the  Senate 
under  General  Crook's  eye  and  passed,  providing  for  the  fulfillment  of  the  promises 
of  the  commission,  but  it  was  pigeon-holed  in  the  House.  But  in  the  midst  of  the 
winter's  pinching  cold  the  Indians  learned  that  the  transaction  had  been  declared 
complete  and  half  of  their  land  proclaimed  as  thrown  open  to  the  whites.  Surveys 
were  not  pnmiptly  made ;  perhaps  they  could  not  be,  and  no  one  knew  what  land 
was  theirs  and  what  was  not.  The  very  earth  seemed  sliding  from  beneath  their 
feet.  Other  misfortunes  seemed  to  be  crowding  on  them.  On  some  reserves  their 
rations  were  being  reduced,  and  lasted,  even  when  carefully  husbanded,  but  one- 
half  the  period  for  which  they  were  issued.  (The  amount. of  beef  bought  for  the 
Indians  is  not  a  fair  criterion  of  the  amount  he  receives.  A  stefir  will  lose  200  pounds 
or  more  of  its  flesh  during  the  course  of  the  winter.)  In  the  summer  of  1889  all  the 
people  on  the  Pine  Ridge  reserve,  men,  women,  and  children,  were  called  in  from 
their  farms  to  the  agency  to  treat  with  the  commissioners  and  were  kept  there  a 
whole  month,  and,  on  returning  to  their  homes,  found  that  their  cattle  had  broken 
into  their  fields  and  trampled  down  or  eaten  up  all  their  crops.  This  was  true  in  a 
degree  elsewhere.  In  1890  the  crops,  which  promised  splendidly  early  in  .July,  failed 
entirely  later,  because  of  a  severe  drought.  The  people  were  often  hungry,  and,  the 
physicians  in  many  cases  said,  died  when  taken  sick,  not  so  much  from  disease  as  for 
want  of  food.  (This  is  doubtless  true  of  all  the  poor — the  poor  in  our  cities  and  the 
poor  settlers  in  the  west.) 

No  doubt  the  peo])le  could  have  saved  themselves  from  suffering  if  industry, 
economy,  and  thrift  had  abounded;  but  these  are  just  the  virtues  which  a  people 
merging  from  barbarism  lack.  The  measles  prevailed  in  1889  and  were  exceedingly 
fatal.  Next  year  the  grippe  swept  over  the  i)eople  with  appalling  results.  Whoop- 
ing cough  followed  among  the  children.  Sullenness  and  gloom  began  to  gather, 
especially  among  the  heathen  and  wilder  Indians.  A  witness  of  high  character  told 
mo  that  a  marked  discontent  amounting  almost  to  despair  prevailed  in  many  quarters. 
The  people  said  their  cliildren  were  all  dying  from  diseases  brought  by  the  whites, 
their  race  was  perishing  from  the  face  of  the  earth,  and  they  might  as  well  be  killed 


842  THE    GHOST-DANCE    RELIGION  [eth.an.n.U 

at  once.  Old  chiefs  antt  medicine  men  were  losing  their  power.  Withal  new  ways 
■were  prevailing  more  and  more  which  did  not  suit  the  older  people.  The  old  ways 
which  they  loved  were  passing  away.  In  a  word,  all  things  were  against  them,  and 
to  add  to  the  calamity,  many  Indians,  especially  the  wilder  element,  had  nothing  to 
do  but  to  brood  over  their  misfortunes.  While  in  this  unhappy  state,  the  story  of  a 
messiah  coming,  with  its  ghost  dance  and  strange  hallucinations,  spread  among  the 
heathen  part  of  the  people.     .     . 

But  these  things  we  do  want.  A  profound  conviction  in  the  mind  not  only  of  a 
few,  but  of  the  people,  that  the  Indian  problem  is  wortli  attending  to.  Next,  that 
the  oiJicials  placed  in  charge  of  the  difficult  Indian  problem  sliould  be  protected 
from  the  importunity  of  hungry  politicians,  and  that  the  employees  in  the  Indian 
country,  agents,  teachers,  farmers,  carpenters,  should  not  be  changed  with  every 
shuttling  of  the  political  card.-*.  The  abuse  here  has  been  shameful.  Next,  that 
Congress,  especially  the  House  of  Representatives,  shall  consider  itself  bound  in 
honor  to  make  provision  for  the  fulfillment  of  promises  made  to  the  Indians  by 
commissioners  duly  appointed  and  sent  to  the  Indians  by  another  branch  of  the  gov- 
ernment. The  evils  which  have  arisen  from  a  violation  of  this  comity  have  been  most 
serious.  Next,  that  testimony  regarding  Indian  affairs  should  not  be  swallowed 
until  careful  inquiry  has  been  made  as  to  the  disinterestedness  of  the  witness.  An 
honest  man  out  here  burns  with  indignation  when  he  reads  in  the  papers  that  so  and 
so,  represented  as  being  fully  informed  on  the  whole  question,  affirms  that  Indians 
have  no  grievances  and  ought  to  receive  no  quarter,  when  he  knows  that  the  lots 
which  the  witness  owns  in  a  town  near  the  Indian  country  would  no  longer  be  a 
drug  in  the  market  if  Indians  could  be  gotten  out  of  the  way.  Next,  let  it  be 
remembered  that  the  crisis  has  lifted  evils  in  the  Indian  country  up  to  the  light,  and 
left  the  good  things  in  the  shade.  Hut  the  good  things  are  real  and  have  shown 
their  vigor  under  trial.  There  is  lo  reason  for  losing  faith  or  courage.  Let  all  kind 
and  honest  men  unite  with  the  higher  officials  of  the  government,  all  of  whom,  I 
believe,  mean  well,  in  a  spirit  of  forbearance  toward  each  other,  of  willingness  to 
learn,  and  of  mutual  helpfulness,  to  accomplish  the  results  which  they  all  desire. 


Chapteii  XIII 

THE   SIOUX   OUTBltEA-K— SITTlN(i   BULL  AND   WOUNDED 

KNEE 

We  were  made  many  promises,  but  have  never  heard  from  them  »ince.  — American 
Horse. 

Congress  bas  been  in  session  several  weeks  and  could,  if  it  were  disposed,  in  a  few 
honrs  conliriu  the  treaty  that  its  commissioners  have  made  with  these  Indians,  and 
api)ropriate  the  necessary  funds  for  their  fulfillment,  and  thereby  give  an  earnest  of 
good  faith  or  intention  to  fultill  their  part  of  the  compact.  Such  action  iu  my 
judgment  is  essential  to  restore  confidence  with  the  Indians  and  give  peace  and 
protection  to  the  settlements.  —  General  Milen. 

Approximate  cost  of  outbreak  in  one  month :  Forty-nine  whites  and  others  on  the 
government  side,  and  three  hundred  Indians,  killed;  $1,200,000  expense  to  govern- 
ment and  individuals. 

Short  Bull  and  the  other  Sioux  delegates  who  had  gone  to  aee  the 
inessiah  iu  the  fall  of  1S89  returned  iu  March,  1890.  Short  Bull,  on 
Rosebud  reservation,  at  once  began  to  ])reach  to  his  people  the  doc- 
trine and  advent  of  the  messiah,  but  desisted  on  being  warned  to  stop 
by  Agent  Wright.  {Comr.,  39.)  The  strange  hope  had  taken  hold  of 
the  Indians  however,  and  the  infection  rapidly,  although  quietly,  spread 
among  all  the  wilder  portion  of  the  tribe.  The  first  warning  of  trouble 
ahead  came  in  the  shape  of  a  letter  addressed  to  Secretary  Noble  by 
Charles  L.  Hyde,  a  citizen  of  Pierre,  South  Dakota,  under  date  of 
May  29, 1890,  in  which  he  stated  that  he  had  trustworthy  information 
that  the  Sioux,  or  a  part  of  them,  were  secretly  planning  an  outbreak  in 
the  near  future.  His  informant  appears  to  have  been  a  young  half-blood 
from  Pine  Kidge,  who  was  at  that  time  attending  school  in  Pierre,  and 
was  in  correspondence  with  his  Indian  relatives  at  home.  {0.  D.,  So.) 
The  letter  was  referred  to  the  Commissioner  of  Indian  Affairs,  who 
forwarded  a  copy  of  it  to  the  agents  of  the  several  western  Sioux 
reservations,  witli  a  request  for  further  information.  They  i)romptly 
and  unanimously  replied  that  there  was  no  ground  for  apprehension, 
that  the  Indians  were  peaceably  disposed,  and  that  there  was  no  undue 
excitement  beyond  that  occasioned  by  the  rumors  of  a  messiah  in  the 
west.  This  excitement  they  thought  would  continue  to  increase  as 
the  predicted  time  drew  near,  and  would  die  a  natural  death  when  the 
prophecy  failed  of  its  fulfillment. 

All  the  agents  are  positive  in  the  opinion  that  at  this  time,  about  the 
middle  of  June,  1890,  the  Indians  had  no  hostile  intentions.  McLaugh- 
lin, the  veteran  agent  of  Standing  Eock,  who  probably  knew  the  Sioux 
better  than  any  other  white  man  having  official  relations  with  them, 
states  that  among  his  people  there  was  nothing  in  word  or  action  to  jus- 

843 


844 


THE    GHOST-DANCE   RELIGION 


[ETH.  ANN.  14 


tify  such  a  suspicion,  and  that  be  did  not  believe  such  an  imprudent 
step  was  seriously  contemplated  by  any  of  the  tribe,  and  concludes  by 
saying  that  he  has  every  confidence  in  the  good  intentions  of  the  Sioux 
as  a  people,  that  they  would  not  be  the  aggressors  ii>  any  hostile  act,  and 
that  if  justice  were  only  done  them  no  uneasiness  need  be  entertained. 
He  complains,  however,  of  the  evil  influence  exercised  by  Sitting  Bull 
and  a  few  other  malcontents  atta<!hed  to  his  agency  and  advises  their 
removal  from  among  the  Indians.  Wright,  at  Rosebud,  also  advised 
the  removal  of  Crow  Dog  and  some  other  mischief-makers.  These 
men  \iad  led  the  opposition  to  the  late  treaty  and  to  every  advance 


Fig,  72— a  Siuux  warrior — Weaael  Bear. 


of  civilization,  by  which  they  felt  their  former  influence  undermined, 
and  between  them  and  the  progressive  party  there  was  uncompromis- 
ing hostility.  {6.  D.,  31.)  Although  the  trouble  did  come  six  months 
later,  it  is  suflflciently  evident  that  at  this  time  there  was  no  outbreak 
intended.  Certain  it  is  that  the  Sioux  as  a  tribe — 25,000  strong — did 
not  engage  in  the  outbreak,  and  in  view  of  all  the  circumstances  it 
will  hardly  be  claimed  that  they  were  deliberate  aggressors. 

The  first  mutterings  of  dissatisfaction  came  from  Pine  Ridge.  This 
is  the  largest  of  the  Sioux  agencies,  having  0,000  of  the  wildest  and 
most  warlike  of  the  tribe,  largely  under  the  influence  of  the  celebrated 


MooNKv]  THE    CHANGE    OF    AGENTS  845 

chief  Red  Cloud,  the  twin  spirit  of  Sitting  Bull  in  wily  disposition  and 
hatred  of  the  white  man.  It  is  the  most  remote  from  the  white  settle- 
ments along  Missouri  river,  and  joins  llosebud  reservation,  with  4,000 
more  Sioux  of  about  the  same  condition  and  temper,  thus  making  a  com- 
pact body  of  10,000  of  the  most  warlike  Indians  of  the  plains.  Above 
all  other  reservations  in  the  United  States  this  was  the  very  one  where 
there  was  most  urgent  and  obvious  necessity  for  ellicient  and  vigorous 
administration  and  for  prompt  and  honest  fulfillment  of  pledges. 

From  1870  to  188G  this  agency  was  in  charge  of  Dr  V.  T.  McGilly- 
cuddy,  a  man  of  untlinching  courage,  determined  will,  and  splendid 
executive  ability.  Taking  charge  of  these  Indians  when  they  had 
come  in  fresh  from  the  warpath,  he  managed  them,  as  he  himself  says, 
for  seven  years  without  the  presence  of  a  soldier  on  the  reservation, 
and  with  none  nearer  than  60  miles.  Relying  on  the  Indians  them- 
selves, he  introduced  the  principle  of  home  rule  by  organizing  a  force 
of  50  Indian  police,  drilled  in  regular  cavalry  and  infantry  tactics. 
With  these  he  was  able  to  thwart  all  the  mischievous  schemes  of  Red 
Cloud,  maintain  authority,  and  start  the  Indians  well  on  the  road  to 
civilization. 

Then  camfe  a  political  change  of  administration,  with  a  resulting  tr.ain 
of  changes  all  through  the  service.  Out  of  58  Indian  agents  more  than 
50  were  removed  and  new  men  appointed.  Some  of  these  appoint- 
ments were  for  the  better,  but  the  general  result  was  bad,  owing  mainly 
to  the  inexperience  of  the  new  officials.  In  the  meantime  commission- 
ers were  negotiating  with  the  Sioux  for  a  further  cession  of  lands,  which 
was  finally  effected  in  spite  of  the  opposition  of  a  large  part  of  the 
tribe,  especially  of  those  under  the  influence  of  Red  Cloud  and  Sitting 
Bull  at  Pine  Ridge  and  Standing  Rock.  Then  rations  were  reduced 
and  the  Indians  began  to  suffer  and,  consequently,  to  be  restless,  their 
uni'est  being  intensified  but  not  caused  by  the  rumors  of  a  messiah 
soon  to  appear  to  restore  the  former  conditions.  According  to  the 
official  statement  of  General  Brooke,  the  beef  issue  at  Pine  Ridge  was 
reduced  from  8,125,000  pounds  in  1886  to  4,000,000  pounds  in  1889,  a 
reduction  of  more  than  one-half  in  three  years.  ( War,  5.)  In  April, 
1890,  Gallagher,  the  agent  then  in  charge,  informed  the  Department 
that  the  monthly  beef  issue  was  only  205,000  pounds,  whereas  the  treaty 
called  for  470,400.  He  was  informed  that  it  was  better  to  issue  half 
rations  all  the  time  than  to  issue  three-fourths  or  full  rations  for  two 
months  and  none  for  the  rest  of  the  year.  From  other  sources  also  the 
warning  now  came  to  the  Department  that  the  Sioux  of  Pine  Ridge 
were  becoming  restless  from  hunger.  {G.  D.,22.)  Repeated  represen- 
tations fixiled  to  bring  more  beef,  and  at  last  in  the  summer  of  1890  the 
Indians  at  Pine  Ridge  made  the  first  actual  demonstration  by  refusing 
to  accept  the  deficient  issue  and  making  threats  against  the  agent. 
They  were  finally  persuaded  to  take  the  beef,  but  Agent  Gallagher, 
finding  that  the  dissatisfaction  was  growing  and  apparently  without 


846 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN'.  14 


remedy,  rosigiied,  and  liis  successor  took  charge  in  the  beginning  of 
October,  1890. 

By  this  time  the  Ghost  dance  was  in  full  progress  among  the  western 
Sionx  and  was  rapidly  spreading  throughout  the  tribe.    The  pvincijjal 


i'lu.  73— Ked  Cloud. 


dance  ground  on  Pine  Eidge  reservation  was  at  Jfo  Water's  camp  on 
White  Clay  creek,  about  20  miles  from  the  agency.  At  a  great  Ghost 
dance  held  here  about  the  middle  of  June  the  ghost  shirts  were  worn 
probably  for  the  first  time.    ( Comr.,  30.)    In  August  about  2,000  Indians 


MooNEY]  INAUGURATION   OF   THE   DANCE  847 

bad  assembled  for  a  dance  at  the  same  rendezvous,  when  Agent  Gal- 
lagher sent  out  several  ])olice  with  orders  to  the  dancers  to  qnit  and  go 
home.  They  refused  to  do  so,  and  the  agent  himself  went  out  with 
more  police  to  enforce  the  order.  On  repeating  his  demand  a  number 
of  the  warriors  leveled  their  gnns  toward  him  and  the  police,  and  told 
bini  that  they  were  ready  to  defend  tlieir  religion  with  their  lives. 
Under  the  circumstances  the  agent,  although  known  to  be  a  brave  man, 
deemed  it  best  to  withdraw  and  the  dance  went  on.     (Comr.,  SI ;   G. 

On  Rosebud  reservation,  which  adjoins  PineJRidge  on  tlieeast  and  is 
occupied  by  the  turbulent  and  warlike  Brules,  the  warning  given  to 
Short  lUill  had  such  an  effect  that  there  was  no  open  manifestation 
until  September,  when  the  Ghost  dance  was  inaugurated  at  the  various 
camps  under  the  leadership  of  Short  Bull  the  medicine-man,  Crow 
Dog,  and  Two  Strike.  Agent  Wright,  then  in  charge,  went  out  to  the 
Indians  and  told  tlieiri  the  dance  must  be  stopped,  whicli  was  accord- 
ingly done,  lie  expressly  states  that  no  violence  was  contemplated 
by  the  Indians,  and  that  no  arms  were  carried  in  the  dance,  but  that 
he  forbade  it  on  account  of  its  physical  and  mental  effect  on  tlie  par- 
ticipants and  its  tendency  to  draw  them  from  their  homes.  In  some 
way  a  rumor  got  among  the  Indians  at  this  time  that  troops  had 
arrived  on  the  reservation  to  attack  them,  and  in  an  incredibly  short 
time  every  Indian  had  left  the  neighborhood  of  the  agency  and  was 
making  preparations  to  meet  the  enemy.  It  was  with  some  difficulty 
that  Agent  Wright  was  able  to  convince  them  that  the  report  was  false 
and  persuade  them  to  return  to  their  homes.  Soon  afterward  circum- 
stances obliged  liiiu  to  be  temjiorarily  absent,  leaving  affiurs  in  the 
meantime  in  charge  of  a  special  agent.  The  Indians  took  advantage  of 
his  absence  to  renew  the  Ghost  dance  and  soon  defied  control.  The 
agent  states,  however,  that  no  Indians  left  the  agency  until  the  arrival 
of  the  troops,  when  the  leaders  immediately  departed  for  Pine  Eidge, 
together  with  1,800  of  their  followers.     {G.  D.,  24;   Comr.,  52.) 

On  October!*  Kicking  Bear  of  Cheyenne  River  agency,  the  chief  high 
priest  of  the  Ghost  dance  among  the  Sioux,  went  to  Standing  Rock  by 
invitation  of  Sitting  Bull  and  inaugurated  the  dance  on  that  reserva- 
tion at  Sitting  Bull's  camp  on  Grand  river.  The  dance  had  begun  on 
(3heyenne  river  about  the  middle  of  September,  chiefly  at  the  camps  of 
Hump  and  Big  Foot.  On  learning  of  Kicking  Bear's  arrival.  Agent 
McLaughlin  sent  a  force  of  i>olice,  including  two  officers,  to  arrest  him 
and  put  him  off'  the  reservation,  but  they  returned  without  executing 
the  order,  both  officers  being  in  a  dazed  condition  and  fearing  the  power 
of  Kicking  Bear's  "medicine."  Sitting  Bull,  however,  had  promised 
that  his  visitors  would  go  back  to  their  own  reservation,  which  they  did 
a  day  or  two  later,  but  he  declared  his  intention  to  continue  the  dance, 
as  they. had  received  a  direct  message  from  the  spirit  world  through 
Kicking  Bear  that  they  must  do  so  to  live.  He  promised  that  he  would 
14:  ETH — PT  2 14 


848  THE    GHOST-DANCE    RELIGION  [eth.akn.U 

suspend  the  dauce  until  he  could  come  and  talk  the  matter  over  witli 
the  agent,  but  this  promise  he  failed  to  keep.  Considering  Sitting 
Bull  the  leader  and  instigator  of  the  excitement  on  the  reserva- 
tion, McLaughlin  again  advised  his  removal,  and  that  of  several  other 
mischief  makers,  and  their  confinement  in  some  military  prison  at  a 
distance.     {O.D.,25.) 

The  two  centers  of  excitement  were  now  at  Standing  Rock  reserva- 
tion, where  Sitting  Bull  was  the  opeu  and  declared  leader,  and  at  Pine 
Eidge,  where  Red  Cloud  was  a  firm  believer  in  the  new  doctrine, 
although  perhaps  uot  an  instigator  of  direct  opposition  to  authority. 
At  Rosebud  the  movement  had  been  smothered  for  the  time  by  the 
prompt  action  of  Agent  Wright,  as  already  described.  At  the  first- 
named  reservation  McLaughliu  met  the  emergency  with  bravery  and 
ability  reinforced  by  twenty  years  of  experience  in  dealing  with  Indians, 
and,  while  recommending  the  removal  of  Sitting  Bull,  expressed  confi- 
dence in  his  own  ability  to  allay  the  excitement  and  suppress  the  dance. 
At  Pine  Ridge,  however,  where  the  crisis  demanded  a  man  of  most 
positive  character — somebody  of  the  McGillycuddy  stamp — Gallagher 
had  resigned  and  had  been  succeeded  in  October  by  D.  F.  Royer,  a  per- 
son described  as  "  destitute  of  any  of  those  qualities  by  which  he  could 
justly  lay  claim  to  the  position— experience,  force  of  character,  cour- 
age, and  sound  judgment."  ( Welsh,  3.)  This  appears  in  every  letter 
and  telegram  sent  out  by  him  during  his  short  incumbency,  and  is 
sufficiently  evidenced  in  the  name  by  which  the  Sioux  soon  came  to 
know  him,  Lakota  Kokipa  Koshkala,  "  Young-man-afraid-of-Indians." 
Before  he  had  been  in  charge  a  week,  he  had  so  far  lost  control  of  his 
Indians  as  to  allow  a  half  dozen  of  them  to  release  and  carry  oft"  a  pris- 
oner named  Little,  whom  the  police  had  arrested  and  brought  to  the 
agency.  On  October  12  he  rei)orted  that  more  than  half  of  his  G,000 
Indians  were  dancing,  and  that  they  were  entirely  beyond  the  control 
of  the  police,  and  suggested  that  it  would  be  necessary  to  call  out  the 
military.    {G.]).,2i>.) 

About  the  same  time  Agent  Palmer  at  Cheyenne  River  reported  to 
the  Department  that  Big  Foot's  band  (afterward  engaged  at  Wounded 
Knee)  was  very  much  excited  over  the  coming  of  the  messiah,  and 
could  not  be  kept  by  the  police  from  dancing.  In  reply,  both  agents 
were  instructed  to  use  every  prudent  measure  to  stop  the  dauce  and 
were  told  that  military  assistance  would  be  furnished  if  immediate 
need  should  arise.  {L.  B.,  1.)  Instructions  were  also  sent  to  agents  in 
Nevada  to  warn  the  leaders  of  the  dance  in  that  quarter  to  desist.  A 
few  days  later  the  agent  at  Cheyenne  River  had  a  talk  with  the  dancers, 
and  so  far  convinced  them  of  the  falsity  of  their  hopes  that  he  was 
able  to  report  that  the  excitement  was  dying  out,  but  recommended 
the  removal  of  Hump,  as  a  leader  of  the  disaffection.    {O.  D.,27.) 

By  the  advice  of  the  Department,  Royer  had  consulted  General  Miles, 
at  that  time  passing  on  his  way  to  the  west,  as  to  the  necessity  for 


MooNKY]  ALARM   OF   THE   AGENT  849 

troops,  and,  after  hearing  a  full  statement,  the  general  expressed  the 
opinion  tliat  the  excitement  would  die  out  of  itself.  The  next  day  the 
general  had  a  talk  with  the  Indians,  who  informed  him  that  they 
intended  to  continue  the  dance.  He  gave  them  some  good  advice  and 
told  them  that  tlu^y  must  stop.  Had  the  matter  rested  here  until  the 
words  of  the  commanding  officer  could  have  been  deliberated  in  their 
minds — for  the  mental  process  of  an  Indian  can  not  well  be  hurried — 
all  iiiigiit  have  been  well.  Unfortunately,  however,  the  agent,  now 
thoroughly  frightened,  wrote  a  long  letter  to  the  Department  on  Octo- 
ber 30,  stating  that  the  only  remedy  for  the  matter  was  the  use  of 
military,  and  that  about  600  or  700  troops  would  be  necessary.  On 
November  11  he  telegraphed  for  permission  to  come  to  Washington  to 
"explain,"  and  was  refused.  Then  came  other  telegraphic  requests, 
at  the  rate  of  one  every  day,  for  the  same  permission,  all  of  which 
were  refused,  with  ])ointed  intimation  that  the  interests  of  the  serv- 
ice required  that  the  agent  should  remain  at  his  post  of  duty.  Finally 
the  matter  was  reported  by  the  Indian  Oflice  to  the  War  Department, 
and  on  November  15  Royer  was  instructed  to  report  the  condition  of 
aflairs  to  the  commander  of  the  nearest  military  post.  Fort  Robinson, 
Nebraska.  On  the  same  day  he  had  telegraphed  that  the  Indians  were 
wild  and  crazy  and  that  at  least  a  thousand  soldiers  were  needed.  The 
agent  at  Rosebud  also  now  reported  that  his  Indians  were  beyond  con- 
trol by  the  police.  Special  agents  were  sent  to  both  agencies  and  con- 
firmed the  rei)orts  as  to  the  alarming  condition  of  affairs.  The  agent 
at  Crow  Creek  and  Lower  Brule  agency  reported  at  the  same  time  that 
his  Indians  were  under  good  control  and  that  the  police  were  sufficient 
for  all  purposes.     {G.  D.,  28;  L.  B.,  2.) 

On  the  last  day  of  October,  Short  Bull,  one  of  those  who  had  been 
to  see  the  messiah,  made  an  address  to  a  large  gathering  of  Indians 
near  Pine  Ridge,  in  which  he  said  that  as  the  whites  were  interfering 
so  much  in  the  religious  affairs  of  the  Indians  he  would  advance  the 
time  for  the  great  change  and  make  it  nearer,  even  within  the  next 
month.  He  urged  them  all  to  gather  in  one  place  and  prepare  for  the 
coming  messiah,  and  told  them  they  must  dance  even  though  troops 
should  surround  them,  as  the  guns  of  the  soldiers  would  be  rendered 
harmless  and  the  white  race  itself  would  soon  be  annihilated.  (See  his 
speech,  page  788.) 

Soon  afterward,  McLaughlin  personally  visited  Sitting  Bull  at  his 
camp  on  Grand  river  and  attempted  to  reason  with  the  Indians  on 
the  absurdity  of  their  belief.  In  reply.  Sitting  Bull  proposed  that 
they  should  both  go  with  competent  attendants  to  the  country  of  the 
messiah  and  see  and  question  him  for  themselves,  and  rest  the  truth 
or  falsity  of  the  new  doctrine  on  the  result.  The  proposition  was 
not  accepted.  ( O.  D.,  29.)  There  cah  be  no  question  that  the  leaders  of 
the  Ghost  dance  among  the  Sioux  were  fully  as  much  deceived  as  their 
followers. 


850  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

As  the  local  agents  had  declared  the  situation  beyond  their  control, 
the  War  Department  was  at  last  called  on  and  responded.  On  Xovem- 
ber  13  the  President  had  directed  the  Secretary  of  War  to  assume  a 
military  responsibility  to  prevent  an  outbreak  {G.D.,30),  and  on 
November  17  troops,  under  command  of  General  John  R.  Brooke, 
were  ordered  to  the  front.  The  general  plan  of  the  campaign  was 
under  the  direction  of  General  Nelson  A.  Miles,  in  command  of  the 
military  department  of  the  Missouri.  On  November  19  the  first  troops 
arrived  at  Pine  Ridge  from  Fort  Robinson,  Nebraska,  and  were  speed- 
ily reinforced  by  others.  Within  a  few  days  there  were  at  Pine  Ridge 
agency,  under  immediate  command  of  General  Brooke,  eight  troops  of 
the  Seventh  cavalry,  under  Colonel  Forsyth;,  a  battalion  of  the  Ninth 
cavalry  (colored),  under  Major  Henry;  a  battalion  of  the  Fifth  artil- 
lery, under  Captain  Capron,  and  a  company  of  the  Eighth  infantry 
and  eight  companies  of  the  Second  infantry,  under  Colonel  Wheaton. 
At  Rosebud  were  two  troops  of  the  Ninth  cavalry,  with  portions  of 
the  Eighth  and  Twenty-flrst  infantry,  under  Lieutenant-Colonel  Poland. 
Between  Rosebud  and  Pine  Ridge  were  stationed  seven  companies  of 
the  First  infantry,  under  Colonel  Shafter.  West  and  north  of  Pine 
Ridge  were  stationed  x^ortions  of  the  First,  Second,  and  Ninth  cavalry, 
under  command  of  Colonel  Tilford  and  Lieutenant-Colonel  Sanford. 
Farther  west,  at  Buffalo  Gap,  on  the  railroad,  were  stationed  tliree 
troops  from  the  Fifth  and  Eighth  cavalry,  under  Captain  Wells.  Far- 
ther north  on  the  railroad,  at  Rapid  City,  was  Colonel  Carr  with  six 
troops  of  tlie  Sixth  cavalry.  Along  the  south  fork  of  Cheyenne  river 
Lieutenant-Colonel  Offley  took  position  with  seven  companies  of  the 
Seventeenth  infantry,  and  east  of  him  was  stationed  Lieutenant-Col- 
onel Sumner  with  three  troops  of  the  Eighth  cavalry,  two  companies 
of  the  Third  infantry,  and  Lieutenant  Robinson's  company  of  Crow 
Indian  scouts.  Small  garrisons  were  also  stationed  at  Forts  Meade, 
Bennett,  and  Sully.  Most  of  the  force  was  placed  in  position  between 
the  Indians  now  gathering  in  the  Bad  Lands,  under  Short  Bull  and 
Kicking  Bear,  and  the  scattered  settlements  nearest  them.  Seven 
companies  of  the  Seventh  infantry,  under  Colonel  Merriam,  were  also 
placed  along  Cheyenne  river  to  restrain  the  Indians  of  Cheyenne  River 
and  Standing  Rock  reservations.  In  a  short  time  there  were  nearly 
3,000  troops  in  the  field  in  the  Sioux  country.  General  Miles  estab- 
lished his  headquarters  at  Rapid  City,  South  Dakota,  close  to  the  cen- 
ter of  disturbance.  ( War,  (1.)  On  December  1  the  Secretary  of  the 
Interior  directed  that  the  agents  be  instructed  to  obey  and  cooperate 
with  the  military  officers  in  all  matters  looking  to  the  suppression  of 
an  outbreak.     ( G.  D.,  31.) 

Upon  the  first  appearance  of  the  troops  a  large  number  of  Indians 
of  Rosebud  and  Pine  Ridge,  led  by  Short  Bnll,  Kicking  Bear,  and 
others,  left  their  homes  and  fled  to  the  rough  broken  country  known  as 
the  Bad  Lands,  northwest  of  White  river  in  South  Dakota]  on  the  edge 


BUREAU  OF  ETHNOLOGY 


FOURTEENTH   ANNUAL  REPORT,  PL    XCV 


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UOONEYJ 


THE    APPEARANCE    OF    TROOPS 


851 


of  Pine  liidge  reservation  and  about  50  miles  northwest  of  the  agency. 
In  their  flight  they  destroyed  the  houses  and  other  property  of  the 
friendly  Indians  in  tlieir  path  and  compelled  many  U>  go  with  tbeni. 
They  succeeded  also  in  capturing  a  large  portion  of  the  ageniiy  beef 
herd.    Others  rapidly  Joined  them   until  soon  a  formidable  body  of 


Fig.  74— Short  JiuU. 


3,000  Indians  had  gathered  in  the  Bad  Lands,  where,  protected  by  the 
natural  fastnesses  and  difticulties  of  the  country,  their  future  intentions 
became  a  matter  of  anxious  concern  to  the  settlers  and  the  authorities. 
From  the  concurrent  testimony  of  all  the  witnesses,  including  Indian 
Commissioner  Morgan  and  the  Indians  themselves,  this  flight  ti>  the 


852  THE    GHOST-DANCE    RELIGION  [etii.ann.u 

Bad  Lands  was  not  properly  a  hostile  movement,  but  was  a  stampede 
caused  by  panic  at  the  appearance  of  the  troops.  In  his  official  report 
Commissioner  Morgan  says: 

When  the  troops  reached  Rosebud,  about  1,800  Indians — men,  women,  and  children — 
stampeded  toward  Pine  b'idge  and  the  ]5ad  Lancia,  destroying  their  own  property 
before  leaving  and  that  of  others  en  route. 

After  the  death  of  Sitting  Bull  he  says : 

Groups  of  Indians  from  the  different  reservations  h.ad  commenced  concentrating 
in  the  Biid  Lands,  upon  or  in  the  vicinity  of  the  Pine  Ridge  reservation.  Killing  of 
cattle  and  destruction  of  other  property  by  these  Indians,  almost  entirely  within 
the  limits  of  Pine  Ridge  and  Rosebud  reservations,  occurred,  but  no  signal  fires  were 
built,  no  warlike  demonstrations  were  made,  no  violence  was  'Jlone  to  any  white 
settlers,  nor  was  there  any  cohesion  or  organization  among  the  Indians  themselves. 
Many  of  them  were  friendly  Indians  who  had  never  participated  in  the  ghost  dance, 
but  had  fled  thither  from  fear  of  soldiers,  in  consequence  of  the  Sitting  Bull  affair 
or  through  the  overpersuasion  of  friends.  The  military  gradually  began  to  close 
in  around  them  and  they  offered  no  resistance,  and  a  speedy  and  quiet  capitulation 
of  all  was  confidently  expected.     (Comr.,  33.) 

The  Sioux  nation  numbers  over  25,000,  with  between  6,000  and  7,000 
warriors.  Hardly  more  than  700  warriors  were  concerned  altogether, 
including  those  of  Big  Foot's  band  and  those  who  fled  to  the  Bad 
Lands.    None  of  the  Christian  Indians  took  any  part  in  the  disturbance.  V 

While  it  is  certain  that  the  movement  toward  the  Bad  Lands  with 
the  subsequent  events  were  the  result  of  panic  at  the  appearance  of  the 
troops,  it  is  equally  true  that  the  troops  were  sent  only  on  the  request 
of  the  civilian  authorities.  On  this  point  General  Miles  says:  "Not 
until  the  civil  agents  had  lost  control  of  the  Indians  and  declared  them- 
selves powerless  to  preserve  peace,  and  the  Indians  were  in  armed 
hostility  and  defiance  of  the  civil  authorities,  was  a  single  soldier 
moved  from  his  garrison  to  suppress  the  general  revolt."  ( War,  7.) 
Throughout  the  whole  trouble  McGillycuddy  at  Standing  Itock  con- 
sistently declared  his  ability  to  control  his  Indians  without  the  pres- 
ence of  troops. 

In  accord  with  instructions  from  the  Indian  Office,  the  several  agents 
in  charge  among  the  Sioux  had  forwarded  lists  of  disturbers  whom  it 
would  be  advisable  to  arrest  and  remove  from  among  the  Indians,  using 
the  military  for  the  purpose  if  necessary.  The  agents  at  the  other  res- 
ervations sent  in  all  together  the  names  of  abcmt  fifteen  subjects  for 
removal,  while  Royer,  at  Pine  Eidge,  forwarded  as  a  "  conservative 
estimate"  the  names  of  sixty-four.  Short  Bull  and  Kicking  Bear  being 
in  the  Bad  Lands,  and  Bed  Cloud  being  now  an  old  man  and  too  politic 
to  make  much  open  demonstration,  the  head  and  front  of  the  offenders 
was  Sitting  Bull,  the  irreconcilable;  but  McLaughlin,  within  whose 
jurisdiction  he  was,  in  a  letter  of  November  22,  advised  that  the  arrest 
be  not  attemjited  until  later  in  the  season,  as  at  the  date  of  writing  the 
weather  Avas  warm  and  pleasant — in  other  words,  favorable  to  the 
Indians  in  case  they  should  make  opposition.     {G.  D.,  3S.)    The  worst 


MOONEV] 


RETREAT    TO    THE    BAD    LANDS 


853 


element  had  withdrawn  to  the  Bad  Lands,  where  they  were  making  no 
hostile  demonstrations,  bnt  were  apparently  badly  frightened  and 
awaitinjj  developments  to  know  whether  to  come  in  and  surrender  or 
to  (lontinuo  to  retreat.  The  dance  had  generally  been  discontinued  on 
the  reservations,  excepting  at  Sitting  Bull's  camp  on  Grand  river  and 


Fig.  75—  Kicking  licar. 


Big  Foot's  camp  on  Cheyenne  river.  The  presence  of  troops  had 
stopped  the  dances  near  the  agencies,  and  the  Secretary  of  the  Interior, 
in  order  to  allay  the  dissatisfaction,  had  ordered  that  the  full  rations 
due  under  the  treaty  should  be  issued  at  all  the  Sioux  agencies,  which 
at  the  same  time  were  placed  under  the  control  of  the  military.     {O. 


854  THP:    ghost-dance    religion  [eth.ann.U 

D.,  33;  L.  B.,  3.)  Such  were  the  conditions  ou  the  opening  of  Decem- 
ber, 1890.  Everything  seemed  to  be  quieting  down,  and  it  was  now 
deemed  a  favorable  time  to  forestall  future  disturbance  by  removing 
the  ringleaders. 

Agent  McLaughlin  at  Standing  Eock  had  notified  the  Department 
some  weeks  before  that  it  would  be  necessary  to  remove  Sitting  Bull 
and  several  others  at  no  distant  day  to  put  an  end  to  their  harmful 
influence  among  the  Sioux,  but  stated  also  that  the  matter  should  not 
be  precipitated,  and  that  when  the  proper  time  came  he  could  accom- 
plish the  undertaking  with  his  Indian  police  without  the  aid  of  troops. 
As  soon  as  the  War  Department  assumed  control  of  the  Sioux  agen- 
cies, it  was  determined  to  make  an  attempt  to  secure  Sitting  Bull  by 
military  power.  Accordingly,  orders  were  given  to  the  noted  scout, 
William  F.  Cody,  better  known  as  Buffalo  Bill,  who  was  well  acqxiainted 
with  Sitting  Bull  and  was  believed  to  have  influence  with  him,  to  pro- 
ceed to  Standing  liock  agency  to  induce  him  to  come  in,  with  authority 
to  make  such  terms  as  might  seem  necessary,  and,  if  unsuccessful,  to 
arrest  him  and  remove  him  from  his  camp  to  the  nearest  post.  Fort 
Yates.  Cody  arrived  at  Fort  Yates  on  November  28,  and  was  about 
to  undertake  the  arrest,  when  his  orders  were  countermanded  at  the 
urgent  remonstrance  of  Agent  McLaughlin,  who  represented  that  such 
a  step  at  that  particular  time  was  unwise,  as  military  interference  was 
liable  to  provoke  a  conflict,  in  which  the  Indians  would  have  the  advan- 
tage, as  the  warm  weather  was  in  their  favor.  He  insisted  that  there 
was  no  immediate  danger  from  the  dancing,  and  that  at  the  proper 
time — when  the  weather  grew  colder — he  could  take  care  of  Sitting 
Bull  and  the  other  disturbers  whose  removal  he  advised  with  the  aid 
of  the  Indian  i>olice,  whom,  in  all  his  years  of  service,  he  had  always 
found  equal  to  the  emergency.  The  attempt  was  accordingly  post- 
poned. In  the  meantime  Sitting  Bull  had  promised  to  come  into  the 
agency  to  talk  over  the  situation  with  the  agent,  but  failed  to  keep  his 
engagement.  A  close  watch  was  kept  over  his  movements  and  the 
agent  was  instructed  to  make  no  arrests  except  by  authority  from  the 
military  or  the  Secretary  of  the  Interior.     {O.  D.,  34.) 

There  is  no  question  that  Sitting  Bull  was  plotting  mischief.  His 
previous  record  was  one  of  irreconcilable  hostility  to  the  government, 
and  in  every  disturbance  on  the  reservation  his  camp  had  been 
the  center  of  ferment.  It  was  at  his  camp  and  on  his  invitation  that 
Kicking  Bear  had  organized  the  fii-st  Ghost  dance  on  the  reservation, 
and  the  dance  had  been  kept  up  by  Sitting  Bull  ever  since  in  spite  of 
the  repeated  remonstrance  of  the  agent.  At  the  same  time  the  turbulent 
followers  of  the  medicine-man  took  every  opportunity  to  insult  and 
annoy  the  peaceable  and  i)rogressive  Indians  who  refused  to  join  them 
until  these  latter  were  forced  to  make  complaint  to  the  agent.  In 
October,  while  the  dance  was  being  organized  at  his  camp.  Sitting 
Bull  had  deliberately  broken  the  "pipe  of  peace"  which  he  had  kept 


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MoONEY]  SITTING    bull's    ARREST    ORDERED  855 

ill  his  house  since  liis  surrender  iu  1881,  and  wlien  aske<i  why  lie  liad 
broken  it,  replied  that  he  wantetl  to  die  and  wanted  to  liylit.  From 
that  time  he  discontinued  his  regular  visits  to  the  agency.  It  became 
known  that  he  contemplated  leaving  the  reservation  to  visit  the  other 
leaders  of  dissatisfaction  at  the  southern  Sioux  agencies,  and  to  frus- 
trate such  an  attempt  the  agent  had  gradually  increased  the  number  of 
police  iu  the  neighborhood  of  his  camp,  and  had  arranged  for  speedy 
information  and  prompt  action  in  case  of  any  sudden  move  on  his  part. 
{G.  J).,  35.) 

Foreseeing  from  the  active  movements  of  the  military  that  the  arrest 
of  Sitting  Bull  was  liable  to  be  ordered  at  any  moment,  and  fearing 
that  such  acjtiou  might  come  at  an  inopportune  time,  and  thus  result  in 
trouble,  McLaughlin  made  arrangements  to  have  him  and  several  other 
disturbers  arrested  by  the  Indian  police  on  the  night  of  December  6, 
the  weather  and  other  things  being  then,  in  his  opinion,  most  favorable 
for  the  attempt.  On  telegraphing  to  the  Indian  department,  however, 
for  authority,  he  was  directed  to  make  no  arrests  excepting  upon  order 
from  the  military  authorities  or  the  Secretary  of  the  Interior.  In  reply 
to  a  telegram  from  General  linger,  McLaughlin  stated  that  there  was 
no  immediate  need  of  haste,  and  that  jKistponement  was  preferable,  as 
the  winter  weather  was  cooling  the  ardor  of  the  dancers. 

On  December  12  the  military  order  came  for  the  arrest  of  Sitting 
Bull.  Colonel  Drum,  in  command  at  Fort  Yates,  was  directed  to  make 
it  his  personal  duty  to  secure  him  and  to  call  on  the  agent  for  assist- 
ance and  cooperation  in  the  matter.  On  consultation  between  the 
commandant  and  the  agent,  who  were  in  full  accord,  it  was  decided  Ut 
make  the  arrest  on  the  20th,  when  most  of  the  Indians  would  be  down 
at  the  agency  for  rations,  and  theie  would  consequently  be  less  danger 
of  a  conflict  at  the  camp.  On  the  14th,  however,  late  Sunday  afternoon, 
a  courier  came  from  Grand  river  with  a  message  from  Mr  Carignan, 
the  teacher  of  the  Indian  school,  stating,  on  information  given  by  the 
police,  that  an  invitation  had  just  come  from  Pine  Eidge  to  Sitting  Bull 
asking  him  to  go  thei-e,  as  God  was  about  to  appear.  Sitting  Bull  was 
determined  to  go,  and  sent  a  request  to  the  agent  for  permission,  but 
in  the  meantime  had  completed  his  preparations  to  go  anyhow  in  case 
permission  was  refused.  With  this  intention  it  was  further  stated  that 
he  had  his  horses  already  selected  for  a  long  and  hard  ride,  and  the 
police  urgently  asked  to  be  allowed  to  arrest  him  at  once,  as  it  would 
be  a  difficult  matter  to  overtake  him  after  he  had  once  started. 

It  was  necessary  to  act  immediately,  and  arrangements  were  made 
between  Colonel  Drum  and  Agent  McLaughlin  to  attempt  the  arrest  at 
daylight  the  next  morning,  December  15.  The  arrest  was  to  be  made 
by  the  Indian  police,  assisted,  if  necessary,  by  a  detachment  of  troops, 
who  were  to  follow  within  supporting  distance.  There  were  already 
twenty-eight  police  under  command  of  Lieutenant  Bull  Head  in  the 
immediate  vicinity  of  Sitting  Bull's  camp  on  Grand  river,  about  40 


856 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  U 


miles  southwest  of  the  agency  and  Fort  Yates,  and  couriers  were  at 
once  dispatched  to  these  and  to  others  in  that  direction  to  concentrate 
at  Sitting  Bull's  house,  ready  to  make  the  arrest  in  the  morning.  It 
was  then  sundown,  but  with  loyal  promptness  the  police  mounted  their 
ponies  and  by  riding  all  night  from  one  station  to  another  assembled  a 
force  of  43  trained  and  determined  Indian  police,  including  four  volun- 
teers, a^  the  rendezvous  on  Grand  river  before  daylight.  In  iierform- 
ing  this  courier  service  Sergeant  Eed  Tomahawk  covered  the  distance 
of  40  miles  between  the  agency  and  the  camp,  over  an  unfamiliar  road, 


Fio.  76— Keil  Toniabawk. 

in  four  hours  and  a  quarter;  and  another.  Hawk  Man,  made  100  miles, 
by  a  roundabout  way,  in  twenty-two  hours.  In  the  meantime  two 
troops  of  the  Eighth  cavalry,  numbering  100  men,  under  command  of 
Captain  E.  G.  Fechet,  and  having  with  them  a  Hotchkiss  gun,  left  Fort 
Yates  at  midnight,  guided  by  Louis  Primeau,  and  by  a  rapid  night 
march  arrived  within  supporting  distance  near  Sitting  Bull's  camp  just 
before  daybreak.  It  was  afterward  learned  that  Sitting  Bull,  in  antici- 
pation of  such  action,  had  had  a  strong  guard  about  his  house  for  his 
protection  for  several  nights  previous,  but  on  this  particular  night  the 


MooNEv]  DEATH    OF   SITTING   BULL  857 

Iiuliiuis  had  been  diincing  until  nearly  morning,  and  tlu!  house  was  con- 
sequently left  unguarded. 

At  daybreak  on  Monday  morning,  ]>eceniber  lil,  1890,  the  police  and 
volunteers,  4;5  in  number,  under  command  of  Lieutenant  JJull  Head, 
a  cool  and  reliable  man,  surrounded  Sitting  Bull's  house.  He  had 
two  log  cabins,  a  few  rods  apart,  and  to  make  sure  of  their  man,  eight 
of  the  police  entered  one  house  and  ten  went  into  tlie  other,  while  the 
rest  remained  on  guard  outside.  They  found  him  asleep  on  the  floor 
in  the  larger  house.  He  was  aroused  and  told  that  he  was  a  prisoner 
and  must  go  to  the  agency.  He  made  no  objection,  but  said  "All  right; 
1  will  dress  and  go  with  you."  He  then  sent  one  of  his  wives  to  the 
other  house  for  some  clothes  he  desired  to  wear,  and  asked  to  have  his 
favorite  horse  saddled  for  him  to  ride,  which  was  done  by  one  of  the 
police.  On  looking  about  the  room  two  rifles  and  several  knives  were 
found  and  taken  by  the  police.  While  dressing,  he  apparently  changed 
his  mind  and  began  abusing  the  police  for  disturbing  him,  to  which 
they  made  no  reply  While  this  was  going  on  inside,  his  followers,  to 
the  number  of  perhaps  150,  were  congregating  about  the  house  outside 
and  by  the  time  he  was  dressed  an  excited  crowd  of  Indians  had  the 
police  entirely  surrounded  and  were  pressing  them  to  the  wall.  On 
being  brought  out,  Sitting  Hull  became  greatly  excited  and  refused  to 
go,  and  called  on  his  followers  to  rescue  him.  Lieutenant  Bull  Head 
and  Sergeant  Shave  Head  were  standing  on  each  side  of  him,  with 
Second  Sergeant  Red  Tomahawk  guarding  behind,  while  the  rest  of 
the  police  were  trying  to  clear  the  way  in  front,  when  one  of  Sitting 
Bull's  followers,  Catch-the-Bear,  fired  and  shot  Lieutenant  Bull  Head 
in  the  side.  Bull  Head  at  once  turned  and  sent  a  bullet  into  the  body 
of  Sitting  Bull,  who  was  also  shot  through  the  head  at  the  same  moment 
by  lied  Tomahawk.  Sergeant  Shave  Head  was  shot  by  another  of 
the  crowd,  and  fell  to  the  ground  with  Bull  Head  and  Sitting  Bull. 
Catch-the-Bear,  who  fired  the  first  shot,  was  immediately  shot  and 
killed  l")y  Alone  Man,  one  of  the  police,  and  it  became  a  desjierate  hand- 
to-hand  fight  of  less  than  43  men  against  more  than  a  hundred.  The 
trained  police  soon  drove  their  assailants  into  the  timber  near  by,  and 
then  returned  and  carried  their  dead  and  wounded  into  the  house  and 
held  it  for  about  two  hours,  until  the  arrival  of  the  troops  under  Cap- 
tain Fechct,  about  half  past  seven.  The  troops  had  been  notified  of 
the  perilous  situation  of  the  police  by  Hawk  Man,  who  had  volunteered 
to  carry  the  information  from  Sitting  Bull's  camp.  He  succeeded  in 
getting  away,  assisted  by  Red  Tomahawk,  although  so  closely  pursued 
that  several  bullets  passed  through  his  clothing.  In  spite  of  the  efforts 
of  the  hostiles,  the  police  also  held  possession  of  the  corral,  which  Sit- 
ting Bull  had  filled  with  horses  in  anticipation  of  his  flight.  When  the 
cavalry  came  in  sight  over  a  hill,  about  1,500  yards  distant  from  the 
camp,  the  police  at  the  corral  raised  a  white  flag  to  show  where  they  were, 
but  the  troops,  mistaking  them  for  hostiles,  fired  two  shells  at  them  from 


858 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


the  Hotcbkiss,  when  Sergeaut  Eed  Tomahawk,  who  had  takeu  com- 
mand after  the  wounding  of  his  superior  officers,  paraded  his  men  in 
line  and  then  rode  out  alone  with  a  white  flag  to  meet  the  troops.  On 
the  approach  of  the  soldiers  Sitting  Bull's  warriors  fled  up  Grand  river 
a  short  distance  and  then  turned  south  across  the  prairie  toward  Cherry 
creek  and  Cheyenne  river.  Not  wishing  to  create  such  a  panic  among 
them  as  to  drive  them  into  the  hostile  camp  in  the  Bad  Lands,  Captain 
Fecli6t  pursued  them  only  a  short  distance  and  then  left  them  to  be 
handled  by  the  other  detachments  in  that  direction.  Their  wives  and 
families,  their  property  and  their  dead,  were  left  behind  in  the  flight. 


PlQ.  77 — Sitting  Bull  the  Sioux  mediciue-maii. 


As  soon  as  possible  Captain  Fech6t  also  sent  word  to  them  by  some 
Indian  women  to  return  to  their  homes  and  they  would  not  be  molested. 
To  further  reassure  them,  the  troops  at  once  began  their  march  back  to 
the  post.  As  a  result  of  this  sensible  policy,  very  few  of  the  Sitting 
Bull  band  joined  the  hostiles.  They  had  made  no  resistance  to  the 
troops,  but  fled  immediately  on  their  ai)pearance. 

The  fight  lasted  only  a  few  minutes,  but  with  terribly  fatal  result. 
Six  policemen  were  killed  or  mortally  wounded,  including  the  officers 
Bull  Head  and  Shave  Head,  and  one  other  less  seriously  wounded. 
The  hostiles  lost  eight  killed,  including  Sitting  Bull  and  his  son  Crow 


HOOKEY] 


FAITHFULNESS   OF    INDIAN    POLICE 


859 


Foot,  17  years  of  age,  with  several  wounded.  During  the  fight  the 
women  attacked  the  police  with  knives  and  clubs,  but  notwithstanding 
the  excitement  the  police  simply  disarmed  them  and  put  them  in  one 
of  the  houses  under  guard. 


The  warmest  praise  is  given  the  Indian  police  for  their  conduct  on 
"this  occasion  by  those  who  are  most  competent  to  judge.  Some  who 
thus  faced  death  in  obedience  to  orders  had  near  relatives  among  those 
opposed  to  them.    Agent  McLaughlin  in  one  oflBcial  letter  says  that  he 


860  THE    GHOST-DANCE    KELIGION  [eth.ann.14 

can  not  too  strongly  commend  tlieir  splendid  coxirage  and  ability  in 
the  a<;tion,  and  in  another  letter  says:  "The  details  of  the  battle  show 
tliat  the  Indian  police  behaved  nobly  and  exhibited  the  best  of  judg- 
ment and  bravery,  and  a  recognition  by  the  government  for  their  serv- 
ices on  this  occasion  is  richly  deserved.  ...  I  respectfully  urge 
that  the  Interior  Department  cooperate  with  the  War  Department  in 
obtaining  Congressional  action  which  will  secure  to  these  brave  sur- 
vivors and  to  the  families  of  the  dead  a  full  and  generous  reward." 
Colonel  Drum,  under  whose  orders  the  arrest  was  made,  after  stating 
that  Sitting  Bull  was  not  hurt  until  he  began  struggling  to  escape  and 
until  one  of  the  police  had  been  shot,  adds:  "  It  is  also  remarkable  that 
no  squaws  or  children  were  hurt.  The  police  appear  to  have  constantly 
warned  the  other  Indians  to  keep  away,  until  they  were  forced  to  fight 
in  self-defense.  It  is  hardly  possible  to  praise  their  conduct  too  highly." 
Notwithstanding  the  recommendation  of  the  Commissioner  of  Indian 
Affairs,  Congress  has  taken  no  action  in  recognition  of  their  services 
on  this  occasion. 

Before  the  action  orders  had  been  sent  to  the  police  to  have  with 
them  a  wagon,  in  order  to  convey  Sitting  Bull  quickly  away  from  the 
camp,  so  as  to  avoid  trouble,  but  in  the  excitement  of  preparation 
this  was  overlooked.  The  police  returned  to  the  agency  late  in  the 
afternoon,  bringing  with  them  their  dead  and  wounded,  together  with 
two  prisoners  and  the  body  of  Sitting  Bull,  which  was  turned  over  to 
the  military  authorities  at  Fort  Yates.  The  four  dead  policemen  were 
buried  at  the  agency  next  day  with  military  honors.  Bull  Head  and 
Shave  Head  died  in  the  hospital  soon  afterward,  with  the  consolation 
of  having  their  friends  around  them  in  their  last  moments.  The  agent 
states  that  the  large  majority  of  the  Indians  were  loyal  to  the  govern- 
ment, and  expressed  satisfaction  at  what  they  considered  the  termina- 
tion of  the  disturbance.  Couriers  were  again  sent  after  the  fleeing 
Indians  by  McLaughlin,  warning  them  to  return  to  the  agency,  where 
they  would  be  safe,  or  suffer  the  consequences  if  found  outside  the  res- 
ervation. Within  a  few  days  nearly  250  had  come  in  and  surrendered, 
leaving  only  about  one-third  still  out.  Most  of  these  soon  afterward 
surrendered  with  Hump  on  Cherry  creek,  while  the  remainder,  about 
50,  Joined  Big  Foot  or  went  on  to  Pine  Ridge.     (G.  D.,  30';  War,  8.) 

Thus  died  Tata'nka  I'yota'nke,  Sitting  Bull,  the  great  medicine-man  of 
the  Sioux,  on  the  morning  of  December  15,  1890,  aged  about  56  years. 
He  belonged  to  the  Uncpapa  division  of  the  Teton  Sioux.  Although  a 
priest  rather  than  a  chief,  he  had  gained  a  reputation  in  his  early  years 
by  organizing  and  leading  war  parties,  and  became  prominent  by  his 
participation  in  the  battle  of  Little  Bighorn,  in  Montana,  on  June  25, 
1876,  by  which  Custer's  command  was  wiped  out  of  existence.  Being 
pursued  by  General  Terry,  Sitting  Bull  and  his  band  made  their  escape 
northward  into  Canada,  where  they  remained  until  1881,  when  he 
surrendered,  through  the  mediation  of  the  Canadian  authorities,  on  a 


MooNEY]  SITTING    HULL  861 

promise  of  pardon.  To  obtain  siibsisteuce  while  in  Canada,  his  people 
had  been  obliged  to  sell  almost  all  they  possessed,  includinj^  their  fire- 
arms, so  that  tliey  retnrned  to  their  old  homes  in  an  impoverished 
condition.  After  confinement  as  a  prisoner  of  war  until  1883,  Sitting 
Hull  took  up  his  residence  on  Grand  river,  where  he  remained  until  he 
met  his  death.  Here  he  continued  to  be  the  leader  of  the  opposition  to 
civilization  and  the  white  man,  and  his  camp  became  the  rallying  point 
for  the  dissatisfied  conservative  element  that  clung  to  the  old  order 
of  things,  and  felt  that  innovation  meant  destruction  to  their  race.  For 
seven  years  he  had  steadily  opposed  the  treaty  by  which  the  great 
Sioux  reservation  was  at  last  broken  up  in  1889.  After  the  treaty  had 
been  signed  by  the  requisite  number  to  make  it  a  law,  he  was  asked  by 
a  white  man  what  the  Indians  thonght  about  it.  With  a  burst  of  pas- 
sionate indignation  he  replied,  "Indians!  There  are  no  Indians  left 
now  but  me."  However  misguided  he  may  have  been  in  thus  continu- 
ing a  losing  fight  against  the  inevitable,  it  is  possible  that  from  the 
Indian  jmint  of  view  he  may  have  been  their  patriot  as  he  was  their 
high  priest.  He  has  been  mercilessly  denounced  as  a  bad  man  and  a 
liar ;  but  there  can  be  no  doubt  that  he  was  honest  in  his  hatred  of  the 
whites,  and  his  breaking  of  the  peace  pipe,  saying  that  he  "  wanted  to 
fight  and  wanted  to  die,"  showed  that  he  was  no  coward.  '  But  he  rep- 
resented the  past.  His  influence  was  incompatible  with  progress,  and 
his  death  marks  an  era  in  the  civilization  of  the  Sioux.  In  the  language 
of  General  Miles,  "  His  tragic  fate  was  but  the  ending  of  a  tragic  life. 
Since  the  days  of  Pontiac,  Tecumseh,  and  Ked  Jacket  no  Indian  has 
had  the  power  of  drawing  to  him  so  large  a  following  of  his  race  and 
molding  and  wielding  it  against  the  authority  of  the  United  States, 
or  of  inspiring  it  with  greater  animosity  against  the  white  race  and 
civilization."    ( War,  9.) 

On  December  IS  the  Indians  who  had  ali-eady  fled  to  the  Bad  Lands 
attacked  a  small  party  of  men  on  Spring  creek  of  Cheyenne  river. 
Major  Tupper  with  100  men  of  Carr's  division  was  sent  to  their  rescue, 
and  a  skirmish  ensued  with  the  Indians,  who  were  concealed  in  the 
bushes  along  the  creek.  The  government  wagons,  while  crossing  the 
creek,  were  also  attatjked  by  the  hostiles,  who  were  finally  driven  oft 
by  reinforcements  of  cavalry  under  Captain  Wells.  On  the  same  date 
over  a  thousand  Indians  returned  to  Pine  Eidge.  News  was  received 
that  there  were  still  about  1,500  fugitives  camped  on  Cheyenne  river  in 
the  neighborhood  of  Spring  creek.     {Colby,  1.) 

The  most  dangerous  leader  of  dissatisfaction  in  the  north  after  the 
death  of  Sitting  Bull  was  considered  to  be  Hump,  on  Cheyenne  River 
reservation.  The  agent  in  charge  had  long  before  recommended  his 
removal,  but  it  was  thought  that  it  would  now  be  next  to  impossible  to 
arrest  him.  Hump  Avith  his  band  of  about  400  persons,  and  Big  Foot 
with  nearly  as  many,  had  their  cami)s  about  the  junction  of  Cherry 
creek  and  Cheyenne  river.     For  several  weeks  they  had  been  dancing 


862  THE    GHOST-DANCE    RELIGION  [kth.ann.U 

almost  constantly,  and  were  very  sullen  and  apparently  very  hostile. 
After  serious  consideration  of  the  matter,  the  task  of  securing  Tlump 
was  assigned  to  Captain  E.  P.  Ewers  of  the  Fifth  infantry,  who  had 
had  charge  of  this  chief  and  his  band  for  seven  years  and  had  their 
full  confidence  and  respect.  He  was  then  on  duty  in  Texas,  but  was 
ordered  forward  and  reported  soon  after  at  Fort  Bennett  on  the  border 
of  the  reservation.  So  dangerous  was  Hump  considered  to  be  that  the 
civil  agents  did  not  think  it  possible  even  for  the  oflicer  to  communicate 
with  him.  However,  Captain  Ewers,  without  troops  and  attended  only 
by  Lieutenant  Hale,  at  once  left  the  fort  and  rode  out  CO  miles  to  Hump's 
camp.  "  Hump  at  the  time  was  20  miles  away  and  a  runner  was  sent 
for  him.  Immediately  upon  hearing  that  Captain  Ewers  was  in  the 
vicinity  he  came  to  him  and  was  told  that  the  division  commander 
desired  him  to  take  his  peojjle  away  from  the  hostiles  and  bring  them 
to  the  nearest  military  post.  He  replied  that  if  General  Miles  sent  for 
him,  he  would  do  whatever  he  desired.  He  immediately  brought  his 
people  into  Fort  Bennett  and  complied  with  all  the  orders  and  instruc- 
tions given  him,  and  subsequently  rendered  valuable  service  for  peace. 
Thus  an  element  regarded  as  among  the  most  dangerous  was  removed." 
After  coming  into  the  fort.  Hump  enlisted  as  a  scout  under  Captain 
Ewers,  and  soon  afterward,  in  connection  with  the  same  Lieutenant 
Hale,  proved  his  loyalty  by  bringing  about  the  surrender  of  the  Sitting 
Bull  fugitives.  Subsequently  Captain  Ewers  further  distinguished  him- 
self by  conducting  the  northern  Cheyenne — who  were  considered  as 
particularly  dangerous,  but  who  regarded  Captain  Ewers  with  abso- 
lute affection — from  Pine  Bidge  to  Tongue  river,  Montana,  a  distance 
of  300  miles,  and  in  the  most  rigorous  of  the  winter  season,  without  an 
escort  of  troops  and  without  the  loss  of  a  single  life  or  the  commission 
by  an  Indian  of  a  single  unlawful  act.     ( War,  10.) 

The  Sitting  Bull  fugitives  who  had  not  come  in  at  once  had  fled  south- 
ward toward  their  friends  and  near  relatives  of  Cheyenne  River  reser- 
vation, and  were  camped  on  Cherry  creek  a  few  miles  above  its  junction 
with  Cheyenne  river  at  Cheyenne  City.  As  their  presence  there  could 
serve  only  to  increase  the  unrest  among  the  other  Indians  in  that 
vicinity,  and  as  there  was  great  danger  that  they  might  attempt  to  join 
those  already  in  the  Bad  Lands,  Captain  Hurst,  of  the  Twelfth  infantry, 
commanding  at  Fort  Bennett,  directed  Lieutenant  H.  E.  Hale  on  Decem- 
ber 18  to  go  out  and  bring  them  in.  On  arriving  at  Cheyenne  City  the 
officer  found  it  deserted,  all  the  citizens  excepting  one  man  having  fled 
in  alarm  a  short  time  before  on  the  report  of  a  half-blood  that  the  Sit- 
ting Bull  Indians  were  coming  and  had  sworn  to  kill  the  first  white 
man  they  met.  Having  succeeded  iji  frightening  the  whole  population, 
the  half-blood  himself,  Narcisse  Narcelle,  left  at  once  for  the  fort. 

After  some  difficulty  in  finding  anyone  to  assist  him,  Hale  sent  a 
policeman  to  bring  back  Narcelle  and  sent  out  another  Indian  to  learn 
the  situation  and  condition  of  the  Indian  camp.     His  only  interpreter 


MooNBv)  AFTER   SITTING   BULL's   BAND  863 

for  the  purpose  was  Mr  Angell,  the  single  white  man  who  had  remained, 
and  who  had  learned  some  of  the  Sioux  language  during  his  residence 
among  them.  While  thus  waiting,  a  report  came  that  the  Indians  had 
raided  a  ranch  about  10  miles  up  the  creek.  Not  hearing  from  his 
scouts,  the  lieutenant  determined  to  go  alone  and  find  the  camp,  and 
was  just  about  to  start,  when  Hump,  the  late  dangerous  hostile,  but  now 
an  enlisted  scout,  rode  in  with  the  news  that  the  Sitting  Bull  Indians 
were  approaching  only  a  short  distance  away,  and  armed.  Although 
from  the  reports  there  was  every  reason  to  believe  that  they  had  just 
destroyed  a  ranch  and  were  now  coming  to  attack  the  town,  the  oiBcer, 
with  rare  bravery,  kept  his  determination  to  go  out  and  meet  them, 
even  without  an  interpreter,  in  the  hope  of  preventing  their  hostile  pur- 
pose. Hump  volunteered  to  go  with  him.  The  two  rode  out  together 
and  soon  came  up  with  the  Indians,  who  received  them  in  a  friendly  man- 
ner. There  were  46  warriors  in  the  party,  besides  women  and  children, 
wagons  and  ponies.  Says  the  officer:  "  I  appreciated  the  importance  of 
the  situation,  but  was  absolutely  powerless  to  communicate  with  the 
Indians.  I  immediately  formed  the  opinion  that  they  could  be  easily 
persuaded  to  come  into  the  agency  if  I  could  but  talk  with  them. 
While  I  was  trying  by  signs  to  make  them  understand  what  I  wanted, 
Henry  Angell  rode  into  the  circle  and  took  his  place  at  my  side.  This 
generous  man  had  not  liked  the  idea  of  my  going  among  these  Indians, 
and  from  a  true  spirit  of  chivalry  had  ridden  over  to  'see  it  out.'" 
Verily,  while  such  men  as  Ewers,  Hale,  and  Angell  live,  the  day  of 
chivalry  is  not  gone  by. 

With  Angell's  assistance  as  interpreter,  the  officer  told  the  Indians 
that  if  they  would  stay  where  they  were  for  one  day,  he  would  go  back 
to  the  agency  and  return  within  that  time  with  the  chief  (Captain 
J.  H.  Hurst)  and  an  interpreter  and  no  soldiers.  They  replied  that 
they  would  not  move,  and,  having  directed  Angell  to  kill  ^  beef  for 
them,  as  they  were  worn-out  and  well-nigh  starving,  and  leaving  Hump 
with  them  to  reassure  them,  the  lieutenant  rode  back  to  Fort  Bennett, 
40  miles  away,  notified  Captain  Hurst,  and  returned  with  him,  Sergeant 
Gallagher,  and  two  Indian  scouts  as  interpreters,  the  next  day.  Know- 
ing the  importance  of  haste,  they  started  out  on  this  winter  ride  of  40 
miles  without  blankets  or  rations. 

On  arriving  Captain  Hurst  told  them  briefly  what  he  had  come  for, 
and  then,  being  exhausted  from  the  rapid  ride,  and  knowing  that  an 
Indian  must  not  be  hurried,  he  ordered  some  beef  and  a  plentiful  sup- 
ply of  tobacco  for  them,  and  said  that  after  he  and  they  had  eaten  and 
rested  they  could  talk  the  matter  over.  In  the  evening  the  principal 
men  met  him  and  told  him  over  a  pipe  that  they  had  left  Standing 
Rock  agency  forever;  that  their  great  chief  and  friend  Sitting  Bull 
had  been  killed  there  without  cause;  that  they  had  come  down  to  talk 
with  their  friends  on  Cherry  creek  about  it,  but  had  found  them  gone, 
14  ETH — PT  2 15 


864  THE    GHOST-DANCE    RELIGION  [eth.ann.w 

and  were  consequently  undecided  as  to  what  they  should  do.  The 
captain  replied  that  he  had  come  as  a  friend ;  that  if  they  would  sur- 
render their  arms  and  go  back  with  him  to  Fort  Bennett,  they  would 
be  provided  for  and  would  not  be  harmed;  that  he  could  make  no 
promises  as  to  their  future  disposition;  that  if  they  chose  to  join  Big 
Foot's  camp,  only  a  few  miles  up  the  river,  the  result  would  be  their 
certain  destruction.  After  deliberating  among  themselves  until  mid- 
night, they  came  in  a  bodj',  delivered  a  number  of  guns,  and  said  they 
would  go  back  to  the  fort.  Accordingly  they  broke  camp  next  morn- 
ing and  arrived  at  Fort  Bennett  on  December  24.  The  entire  body 
numbered  221,  including  55  belonging  on  Cherry  creek.  These  last 
were  allowed  to  join  their  own  people  camped  near  the  post.  The 
Sitting  Bull  Indians,  with  some  others  from  Standing  Eock,  number- 
ing 227  in  all,  were  held  at  Fort  Sully,  a  few  miles  below  Fort  Bennett, 
until  the  close  of  the  trouble.  Thirty-eight  others  of  the  Sitting  Bull 
band  had  joined  Big  Foot  and  afterward  fled  with  him.     ( War,  11.) 

After  the  death  of  Sitting  Bull  and  the  enlistment  of  llump  in  the 
government  service,  the  only  prominent  leader  outside  of  the  Bad 
Lands  who  was  considered  as  possibly  dangerous  was  Sitanka  or  Big 
Foot,  whose  village  was  at  the  mouth  of  Deep  creek,  a  few  miles  below 
the  forks  of  Cheyenne  river.  The  duty  of  watching  him  was  assigned  to 
Lieutenant-Colonel  E.  V.  Sumner  of  the  Eighth  cavalry,  who  had  his 
camp  just  above  the  forks.  Here  he  was  visited  by  Big  Foot  and 
his  head  men,  who  assured  the  officer  that  they  were  peaceable  and 
intended  to  remain  quietly  at  home.  Friendly  relations  continued  until 
the  middle  of  December,  when  Big  Foot  came  to  bid  good  bye,  telling 
Sumner  that  his  people  were  all  going  to  the  agency  to  get  their  annui- 
ties. A  day  or  two  later  the  order  came  to  arrest  Big  Foot  and  send 
him  as  a  prisoner  to  Fort  Meade.  Believing  that  the  chief  was  acting 
in  good  faith  to  control  his  warriors,  who  might  easily  go  beyond  con- 
trol were  he  taken  from  them,  Colonel  Sumner  informed  General  Miles 
that  the  Indians  were  already  on  their  way  to  the  agency;  that  if  Big 
Foot  should  return  he  (Sumner)  would  try  to  get  him,  and  that  other- 
wise he  could  be  arrested  at  the  agency,  if  necessary.  Soon  after, 
however,  the  report  came  that  Big  Foot  had  stopped  at  Hump's  camp 
on  the  way  to  the  agency,  to  meet  the  fugitives  coming  south  from 
Sitting  Bull's  camp. 

On  receipt  of  this  information,  Sumner  at  once  marched  down  the 
river  with  the  intention  of  stopi)ing  Big  Foot.  When  about  half  way 
to  Hump's  camp,  Big  Foot  himself  came  up  to  meet  him,  saying  that  he 
was  friendly,  and  that  he  and  his  men  would  obey  any  orders  that  the 
oflBcer  might  give.  He  stated  that  he  had  with  him  100  of  his  own 
Indians  and  38  from  Standing  Eock  (Sitting  Bull's  band).  When 
asked  why  he  had  received  these  last,  knowing  that  they  were  refugees 
from  their  reservation,  he  replied  that  they  were  his  brothers  and  rela- 
tions; that  they  had  come  to  his  jieople  hungry,  footsore,  and  almost 


MooNEv)  BIG  foot's  band  865 

naked ;  and  that  ho  had  taken  them  in  and  fed  them,  and  that  no  one 
with  a  heart  eonUl  do  any  less. 

Sumner  then  directed  one  of  his  officers,  Captain  Hennisee,  to  go  to 
the  Indian  camp  witli  Big  Foot  and  bring  in  all  the  Indians.  That 
officer  started  and  returned  the  next  day,  December  21,  with  333 
Indians.  This  large  number  was  a  matter  of  surprise  in  view  of  Big 
Foot's  statement  shortly  before,  but  it  is  possible  that  in  speaking  of 
his  party  he  intended  to  refer  only  to  the  warriors.  They  went  into 
camp  as  directed,  turned  out  their  ponies  to  graze,  and  were  fed.  and  on 
the  next  morning  all  started  quietly  back  with  the  troops.  As  they  had 
all  along  appeared  perfectly  friendly  ami  compliant  with  every  order, 
uo  attempt  was  made  to  disarm  them.  On  arriving  near  their  own  vil- 
lage, however,  it  became  apparent  that  Uig  Foot  could  not  control  their 
desire  to  go  to  their  homes.  The  chief  came  frankly  to  Sumner  and 
said  that  he  himself  would  go  wherever  wanted,  but  that  there  would 
be  trouble  to  force  the  women  and  children,  who  were  cold  and  hungry, 
away  from  their  village.  lie  protested  also  that  they  were  now  at 
home,  where  they  had  been  ordered  by  the  government  to  stay,  and 
that  none  of  them  liad  done  anything  to  justify  their  removal.  As  it 
was  evident  that  they  would  not  go  peaceably.  Colonel  Sumner  de- 
termined to  bring  his  whole  force  on  the  next  day  to  compel  them.  In 
the  meantime  he  sent  a  white  man  named  Dunn,  who  had  a  friendly 
acquaintance  with  Big  Foot,  to  tell  him  that  the  Indians  must  obey  the 
order  to  remove.  Dunn  delivered  the  message  and  returned,  being 
followed  later  by  the  interpreter,  with  the  statement  that  the  Indians 
had  consented  to  go  to  the  agency,  and  would  start  the  next  morning, 
December  23.  That  evening,  however,  scouts  came  in  with  the  word 
that  the  Indians  had  left  their  village  and  were  going  southward.  It 
was  at  first  thought  that  they  intended  turning  off  on  another  trail  to 
the  agency,  but  instead  of  doing  so  they  kept  on  in  the  djrection  of 
Pine  Ridge  and  the  refugees  in  the  Bad  Lands,  taking  with  them  only 
their  ponies  and  tipi  poles. 

The  cause  of  this  precipitate  flight  after  the  promise  given  by  Big 
Foot  is  somewhat  uncertain.  The  statement  of  the  interpreter,  Felix 
Benoit,  would  make  it  appear  that  the  Indians  were  frightened  by 
Dunn,  who  told  them  that  the  soldiers  were  coming  in  the  morning  to 
carry  them  off  and  to  shoot  them  if  they  refused  to  go.  While  this 
doubtless  had  the  effect  of  alarming  them,  the  real  cause  of  their  flight 
was  probably  the  fact  that  just  at  this  critical  juncture  Colonel  Merriam 
was  ordered  to  move  with  his  command  up  Cheyenne  river  to  join 
forces  with  Sumner  in  compelling  their  surrender.  Such  is  the  opinion 
of  General  Ruger,  who  states  officially  that  "Big  Foot  and  adherents 
who  had  joined  him,  probably  becoming  alarmed  on  the  movement  of 
Colonel  Merriam's  command  from  Fort  Bennett  and  a  rumor  that 
Colonel  Sumner  would  capture  them,  eluded  Colonel  Sumner's  com- 
mand and  started  for  the  Pine  Eidge  reservation."    This  agrees  with 


866  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

the  statement  of  several  of  the  survivors  that  they  had  been  frightened 
from  their  homes  by  the  news  of  Merriam's  approach.  Sumner,  in  his 
report,  calls  attention  to  the  fact  that  they  committed  no  depredations 
in  their  flight,  although  they  passed  several  ranches  and  at  one  time 
even  went  through  a  pasture  filled  with  horses  and  cattle  without 
attempting  to  appropriate  them.  He  also  expresses  the  opinion  that 
Big  Foot  was  compelled  unwillingly  to  go  with  his  people.  The  whole 
number  of  fugitives  was  at  least  340,  including  a  few  from  the  bands 
of  Sitting  Bull  and  Hump.  Immediately  on  learning  of  their  flight 
Colonel  Sumner  notified  General  Carr,  commanding  in  the  direction  of 
the  Bad  Lands.     ( War,  12.) 

The  situation  at  this  crisis  is  thus  summed  up  by  Indian  Commis- 
sioner Morgan : 

Groups  of  Indians  from  the  different  reservations  had  commenced  concentrating 
in  the  Bad  Lands  upon  or  in  the  vicinity  of  the  Pine  Ridge  reservation.  Killing  of 
cattle  and  destruction  of  other  property  by  these  Indians,  almost  entirely  within  the 
limits  of  Pine  Ridge  and  Rosebud  reservations,  occurred,  but  no  signal  fires  were 
built,  no  warlike  demonstrations  were  made,  no  violence  was  done  to  any  white 
settler,  nor  was  there  cohesion  or  organization  among  the  Indians  themselves.  Many 
of  them  were  friendly  Indians,  who  had  never  participated  in  the  ghost  dance,  but 
had  fled  thither  from  fear  of  soldiers,  in  consequence  of  the  Sitting  Bull  affair  or 
through  the  overpersuasion  of  friends.  The  military  gradjially  began  to  close  in 
around  them  and  they  offered  no  resistance,  and  a  speedy  and  quiet  capitulation  of 
all  was  confidently  expected.     {Comr.,  34.) 

Nearly  3,000  troops  were  bow  in  the  field  in  the  Sioux  country.  This 
force  was  fully  sufiicient  to  have  engaged  the  Indians  with  success,  but 
as  such  action  must  inevitably  have  resulted  in  wholesale  killing  on 
both  sides,  with  the  prospect  of  precipitating  a  raiding  warfare  unless 
the  hostiles  were  completely  annihilated,  it  was  thought  best  to  bring 
about  a  surrender  by  peaceful  means. 

The  refugees  in  the  Bad  Lands  who  had  fled  from  Pine  Eidge  and 
Eosebud  had  been  surrounded  on  the  west  and  north  by  a  strong 
cordon  of  troops,  operating  under  General  Brooke,  which  had  the  effect 
of  gradually  forcing  them  back  toward  the  agency.  At  the  same  time 
that  officer  made  every  effort  to  expedite  the  process  by  creating  dis- 
sensions in  the  Indian  camp,  and  trying  in  various  ways  to  induce 
them  to  come  in  by  small  parties  at  a  time.  To  this  end  the  Indians 
were  promised  that  if  they  complied  with  the  orders  of  the  military 
their  rights  and  interests  would  be  protected,  so  far  as  it  was  within 
the  power  of  the  military  department  to  accomplish  that  result. 
Although  they  had  about  lost  confidence  in  the  government,  these 
assurances  had  a  good  effect,  which  was  emi)hasized  by  the  news  of 
the  death  of  Sitting  Bull,  the  arrest  of  Big  Foot,  and  return  of  Hump  to 
his  agency,  and  the  steady  pressure  of  the  troops  from  behind ;  and  on 
December  27, 1890,  the  entire  force  broke  camp  and  left  their  strong- 
hold in  the  Bad  Lands  and  began  moving  in  toward  the  agency  at 
Pine  Ridge.     The  several   detachments  of  troops  followed    behind, 


MooNKY)  SURRENDER   OP   BIG   FOOT  867 

within  supporting  distance  of  one  another,  and  so  closely  that  the  Area 
were  still  burning  In  the  Indian  camps  when  the  soldiers  moved  in  to 
occupy  the  same  ground.     ( War,  13.) 

As  early  as  December  6  a  conference  had  been  brought  about  at  Pine 
Ridge,  through  the  ettbrts  of  Father  Jutz,  the  priest  of  the  Catholic 
mission,  between  General  Brooke  and  the  leading  chiefs  of  both  friend- 
lies  and  "  hostiles."  Although  no  definite  conclusion  was  reached,  the 
meeting  was  a  friendly  one,  ending  with  a  feast  and  an  Indian  dance. 
The  immediate  effect  was  a  division  in  the  hostile  camp,  culminating  in 
a  ([uarrel  between  the  two  factions,  with  the  result  that  Two  Strike  and 
his  party  left  the  rest  and  moved  in  toward  the  agency,  while  Short  Bull 
and  Kicking  Bear  retreated  farther  into  the  Bad  Lands.  On  learning 
of  this  condition  of  affairs.  General  Brooke  sent  out  American  Horse 
and  Big  Road  with  a  large  party  of  warriors  to  meet  Two  Strike  and  go 
back  with  him  to  persuade  the  others,  if  possible,  to  come  in.  At  the 
same  time  the  troops  were  moved  up  to  intercept  the  flight  of  the  hos- 
tiles.    (Colby,  3;   G.  1).,  37.) 

On  Christmas  day  the  Cheyenne  scouts,  camped  on  Battle  creek 
north  of  the  Bad  Lands,  were  attacked  by  a  party  of  hostiles  led  by 
Kicking  Bear  in  person.  The  fight  was  kept  up  until  after  dark,  several 
being  killed  or  wounded  on  both  sides,  but  the  hostiles  were  finally 
driven  off.     {Colby,  3.) 

But  the  tragedy  was  near  at  hand.  Orders  had  been  given  to  inter- 
cept Big  Foot's  party  in  its  flight  from  Cheyenne  river  toward  the 
Bad  Lands.  This  was  accomplished  on  December  28,  1890,  by  Major 
Whitside  of  the  Seventh  cavalry,  who  came  up  with  him  a  short  dis- 
tance west  of  the  Bad  Lands.  Not  having  succeeded  in  communicat- 
ing Avith  the  refugees  who  had  fled  there  and  who  were  already  on  their 
way  to  the  agency.  Big  Foot  had  made  no  stop,  but  continued  on  also 
toward  Pine  Ridge.  On  sighting  the  troops  he  raised  a^ white  flag, 
advanced  into  the  open  country,  and  asked  for  a  parley.  This  was 
refused  by  Major  Whitside,  who  dema;nded  an  unconditional  surrender, 
which  was  at  once  given,  and  the  Indians  moved  on  with  the  troops  to 
Wounded  Knee  creek,  about^20  miles  northeast  of  Pine  Ridge  agency, 
where  they  camped  as  directed  by  Major  Whitside.  In  order  to  make 
assurance  complete,  General  Brooke  sent  Colonel  Forsyth  to  join  Major 
Whitside  with  four  additional  troops  of  the  Seventh  cavalry,  which, 
with  the  scouts  under  Lieutenant  Taylor,  made  up  a  force  of  eight 
troops  of  cavalry,  one  company  of  scouts,  and  four  pieces  of  light  artil- 
lery (Hotchkiss  guns),  with  a  total  force  of  470  men,  as  against  a  total 
of  lOG  warriors  then  present  in  Big  Foot's  band.  A  scouting  party  of 
Big  Foot's  band  was  out  looking  for  the  camp  under  Kicking  Bear  and 
Short  Bull,  but  as  these  chiefs,  with  their  followers,  were  already  on 
their  way  to  the  agency,  the  scouting  party  was  returning  to  rejoin  Big 
Foot  when  the  fight  occurred  the  next  morning.  It  was  the  intention 
of  General  Miles  to  send  Big  Foot  and  his  followers  back  to  their  own 


868  THE    GHOST-DANCE   RELIGION  [eth.ann.u 

reservation,  or  to  remove  tliem  altogether  from  the  country  until  the 
excitement  had  subsided.     (  War,  14.) 

At  this  time  there  were  no  Indians  in  the  Bad  Lands.  Two  Strike 
and  Crow  Dog  had  come  in  about  a  week  before  and  were  now  camped 
close  to  the  agency.  Kicking  Bear  and  Short  Bull,  with  their  follow- 
ers, had  yielded  to  the  friendly  persuasions  of  American  Horse,  Little 
Wound,  Standing  Bear,  and  others  who  had  gone  out  to  them  in  the 
interests  of  peace,  and  both  jiarties  were  now  coming  in  together  and 
had  arrived  at  the  Catholic  mission,  5  miles  from  the  agency,  when  the 
battle  occurred. 

On  the  morning  of  December  29, 1890,  preparations  were  made  to 
disarm  the  Indians  preparatory  to  taking  them  to  the  agency  and 
thence  to  the  railroad.  In  obedience  to  instructions  the  Indians  had 
pitched  their  tipis  on  the  open  j^lain  a  short  distance  west  of  the  creek 
and  surrounded  on  all  sides  by  the  soldiers.  In  the  center  of  the  camp 
the  Indians  had  hoisted  a  white  flag  as  a  sign  of  peace  and  a  guarantee 
of  safety.  Behind  them  was  a  dry  ravine  running  into  the  creek,  and 
on  a  slight  rise  in  the  front  was  posted  the  battery  of  four  Hotchkiss 
machine  guns,  trained  directly  on  the  Indian  camp.  In  front,  behind, 
and  on  both  flanks  of  the  camp  were  posted  the  various  troops  of  cav- 
alry, a  portion  of  two  troops,  together  with  the  Indian  scouts,  being 
dismounted  and  drawn  up  in  front  of  the  Indians  at  the  distance  of 
only  a  few  yards  from  them.  Big  Foot  himself  was  ill  of  pneumonia  in 
his  tii)i,  and  Colonel  Forsyth,  who  had  taken  command  as  senior  oflHcer, 
had  provided  a  tent  warmed  with  a  camj)  stove  for  his  reception. 

Shortly  after  8  oclock  in  the  morning  the  warriors  were  ordered  to 
come  out  from  the  tipis  and  deliver  their  arms.  They  came  forward 
and  seated  themselves  on  the  ground  in  front  of  the  troops.  They 
were  then  ordered  to  go  by  themselves  into  their  tipis  and  bring  out 
and  surrender  their  guns.  The  first  twenty  went  and  returned  in  a 
short  time  with  only  two  guns.  It  seemed  evident  that  they  were 
unwilling  to  give  them  up,  and  after  consultation  of  the  oflflcers  part  of 
the  soldiers  were  ordered  up  to  within  ten  yards  of  the  group  of  war- 
riors, while  another  detachment  of  troops  was  ordered  to  search  the 
tipis.  After  a  thorough  hunt  these  last  returned  with  about  forty 
rifles,  most  of  which,  however,  were  old  and  of  little  value.  The 
search  had  consumed  considerable  time  and  created  a  good  deal  of 
excitement  among  the  women  and  children,  as  the  soldiers  found  it 
necessary  in  the  process  to  overturn  the  beds  and  other  furniture  of  the 
tipis  and  in  some  instances  drove  out  the  inmates.  All  this  had  its 
efi'ect  on  their  husbands  and  brothers,  already  wrought  up  to  a  high 
nervous  tension  and  not  knowing  what  might  come  next.  While  the 
soldiers  had  been  looking  for  the  guns  Yellow  Bird,  a  medicine-man, 
had  been  walking  about  among  the  warriors,  blowing  on  an  eagle-bone 
whistle,  and  urging  them  to  resistance,  telling  them  that  the  soldiers 
would  become  weak  and  powerless,  and  that  the  bullets  would  be 


EXPLANATION  OF  PLATE  XCVII 

(Compiled  tWtui  ni)i|i  by  Lieiitanant  T.  Q.  Donaldson,  Seventh  United  Stateit  luivalry,  kindly  loaned  by 
Dr  J.  n.  Gleunau,  United  SlAtes  Army. 

A  and  I.  Seventy-six  men  from  A  ami  I  troops  forming  dismounted  line  of  sentinels. 

B.  Troop  B  dismounted  and  in  line. 

C.  Troop  C  mounted  and  in  line  (sorrel  troop).  v 

D.  Troop  D  mounted  iind  in  line  (black  troop). 

E.  Troo))  E  mounted  and  in  line  (bay  troop). 
G.  Tioop  (i  mounted  and  in  line  (gray  troop). 
K.  Troop  K  dismounted  and  in  line. 

8.  Indian  suouts. 

1.  Tent  from  whioli  a  liostile  warrior  shot  two  soldiers. 

2.  Tent  occupied   by  Kig  Foot  and  his  wife  anil   in  front  of  which  the  former  was 

killed. 

3.  Tents  put  up  for  the  use  of  ISig  Foot's  band. 

4.  Council  ring  iu  or  near  wliich  were  General  Forsyth,  Major  Whitside,  (Japtain 

Varnum,  Captain  Hoff,  Captain  Wallace,  Doctor  Glennan,  Lieutenant  Robinson, 
Lietiteuaut  Nicholson,  Lieutenant  McCorinick,  and  the  reporters. 

5.  Officers'  tents,  first  battaliou. 

6.  Enlisted  mens'  tents,  tirst  battalion. 

7.  Bivouac  of  second  battalion  on  night  of  December  28,  1890. 

8.  Four  IIotchki.ss  gnus  and  detachment  of  First  artillery,  under  Captain  Capron, 

First  artillery,  and  Lieutenant  Hawthorne,  Second  artillery. 

9.  Indian  village. 

10.  Indian  ])Ouie8. 

11.  Dismounted  line  of  sentinels. 

12.  Captains  llsley  and  Moylan. 

13.  Lieijtenants  Garlington  and  Waterman. 

14.  Captain  Godfrey  and  Lieutenant  Tompkins. 

15.  Captain  Jackson  and  Lieutenant  Donaldson. 

16.  Lieutenant  Taylor,  Ninth  cavalry,  commanding  Indian  scouts  (S), 

17.  Captain  Edgerly  and  Lieutenant  Brewer. 

18.  Captain  N'owlau  and  Lieutenant  (iresham. 

19.  Indian  houses. 

20.  Lieutenants  Siikel  and  Kice. 

,IU8t  beyond  the  limit  of  the  map,  toward  the  west,  the  ravine  forms  a  bend,  in 
which  a  number  of  hostiles  took  refuge,  and  from  which  Lieutenant  Hawthorne  was 
shot.  Captain  Wallace  was  found  near  the  center  of  the  council  ring.  Big  Foot 
was  killed  two  or  three  yards  in  iVout  of  his  tent.  Father  Craft  was  near  the  center 
of  the  ring  when  stabbed.  The  Iu<Iiau8  broke  to  the  west  through  li  and  K  troops. 
While  in  the  council  ring  all  the  warriors  had  on  blankets,  with  their  arms,  princi- 
pally Wincliester  riHes,  concealed  under  them.  Most  of  the  warriors,  including  the 
medicine-man,  were  painted  and  wore  ghost  shirts. 


^■^.^^ 


■ORinii 


MoosEY]  THE    WOUNDED    KNEE    BATTLE  869 

uuaviiiliii},'  against  the  sacred  "  ghost  shirts,"  whicli  nearly  every  one 
of  the  Indians  wore.  As  he  spoke  in  the  Sioux  language,  the  officers 
did  not  at  once  realize  the;  dangerous  drift  of  his  talk,  and  the  climax 
came  too  quickly  for  them  to  interfere.  It  is  said  one  of  the  searchers 
now  attempted  to  raise  the  blanket  of  a  warrior.  Suddenly  Yellow 
Bird  stooped  down  and  threw  a  handful  of  dust  into  the  air,  when,  as 
if  this  were  the  signal,  a  young  Indian,  said  to  have  been  Black  Fox 
from  Cheyenne  river,  drew  a  rifle  from  under  his  blanket  and  fired  at 
the  soldiers,  who  instaTitly  replied  with  a  volley  directly  into  the  crowd 
of  warriors  and  so  near  that  their  guns  were  almost  touching.  From 
the  number  of  sticks  set  up  by  the  Indians  to  mark  where  the  dead 
fell,  as  seen  by  the  author  a  year  later,  this  one  volley  must  have  killed 
nearly  half  the  warriors  (plate  xcix).  The  survivors  sprang  to  their  feet, 
throwing  their  blankets  from  their  shoulders  as  they  rose,  and  for  a  few 
minutes  there  was  a  terrible  hand  to  hand  struggle,  where  every  man's 
thought  was  to  kill.  Altlnmgh  many  of  the  warriors  had  no  guns,  nearly 
all  had  revolvers  and  knives  in  their  belts  under  their  blankets,  together 
with  some  of  the  murderous  warclubs  still  carried  by  the  Sioux.  The 
very  lack  of  guns  made  the  light  more  bloody,  as  it  brought  the  com- 
batants to  closer  quarters. 

At  the  first  volley  the  Hotchkiss  guns  trained  on  the  camp  opened 
fire  and  sent  a  storm  of  shells  and  bullets  among  the  women  and  chil- 
dren, who  had  gathered  in  front  of  the  tipis  to  watch  the  unusual  spec- 
tacle of  military  display.  The  guns  poured  in  2-pound  explosive  shells 
at  the  rate  of  nearly  fifty  per  minute,  mowing  down  everything  alive. 
The  terrible  effect  may  be  judged  from  the  fact  that  one  woman  sur- 
vivor. Blue  Whirlwind,  with  whom  the  author  conversed,  received  four- 
.teen  wounds,  while  each  of  her  two  little  boys  was  also  wounded  by 
her  side.  "In  a  few  minutes  200  Indian  men,  women,  and  children,  with 
C(t  soldiers,  were  lying  dead  and  wounded  on  the  ground,  the  tipis  had 
been  torn  down  by  the  shells  and  some  of  them  were  burning  above 
the  helpless  wounded,  and  the  surviving  handful  of  Indians  were  fly- 
ing in  wild  panic  to  the  shelter  of  the  ravine,  pursued  by  hundreds  of 
maddened  soldiers  and  followed  up  by  a  raking  fire  from  the  Hotchkiss 
guns,  which  had  been  moved  into  position  to  sweep  the  ravine. 

There  can  be  no  question  that  the  pursuit  was  simply  a  massacre, 
where  fleeing  women,  with  infants  in  their  arms,  were  shot  down  after 
resistance  had  ceased  and  when  almost  every  warrior  was  stretched 
dead  or  dying  on  the  ground.  On  this  point  such  a  careful  writer  as 
Herbert  Welsh  says:  "From  the  fact  that  so  many  women  and  chil- 
dren were  killed,  and  that  their  bodies  were  found  far  from  the  scene 
of  action,  and  as  though  they  were  shot  down  while  flying,  it  would 
look  as  though  blind  rage  had  been  at  work,  in  striking  contrast  to  the 
moderation  of  the  Indian  police  at  the  Sitting  Bull  fight  when  they 
were  assailed  by  women."  {Welsh,  ,?.)  The  testimony  of  American 
Horse  and  other  friendlies  is  strong  in  the  same  direction.     (See  page 


870  THE    GHOST-DANCE    RELIGION  [kth.ann.U 

839.)  Commissioner  Morgan  in  his  official  report  says  that  "Most  of 
the  men,  including  Big  Foot,  were  killed  around  his  tent,  where  he  lay 
sick.  The  bodies  of  the  women  and  children  were  scattered  along  a 
distance  of  two  miles  from  the  scene  of  the  encounter."    {Gomr.,  35.) 

This  is  no  reflection  on  the  humanity  of  the  officer  in  charge.  On 
the  contrary.  Colonel  Forsyth  had  taken  measures  to  guard  against 
such  an  occurrence  by  separating  the  women  and  children,  as  already 
stated,  and  had  also  endeavored  to  make  the  sick  chief.  Big  Foot,  as 
comfortable  as  possible,  even  to  the  extent  of  sending  his  own  surgeon, 
Dr  Glennan,  to  wait  on  him  on  the  night  of  the  surrender.  Strict 
orders  had  also  been  issued  to  the  troops  that  women  and  children  were 
not  to  be  hurt.  The  butchery  was  the  work  of  infuriated  soldiers  whose 
comrades  had  just  been  shot  down  without  cause  or  warning.  In  jus- 
tice to  a  brave  regiment  it  must  be  said  that  a  number  of  the  men  were 
new  recruits  fresh  from  eastern  recruiting  stations,  who  had  never 
before  been  under  lire,  were  not  yet  imbued  with  military  discipline, 
and  were  probably  unable  in  the  confusion  to  distinguish  between  men 
and  women  by  their  dress. 

After  examining  all  the  official  papers  bearing  on  the  subject  in  the 
flies  of  the  War  Department  and  the  Indian  Office,  together  with  the 
official  reports  of  the  Commissioner  of  Indian  Affairs  and  of  the  Secre- 
tary of  War  and  the  several  officers  engaged;  after  gathering  all  that 
might  be  obtained  from  unofficial  printed  sources  and  from  conversation 
with  survivors  and  participants  in  the  engagement  on  both  sides,  and 
after  going  over  the  battle-ground  in  company  with  the  interpreter  of 
the  scouts  engaged,  the  author  arrives  at  the  conclusion  that  Avhen  the 
sun  rose  on  Wounded  Knee  on  the  fatal  morning  of  December  29, 1890, 
no  trouble  was  anticipated  or  premeditated  by  either  Indians  or  troops; 
that  the  Indians  in  good  faith  desired  to  surrender  and  be  at  peace, 
and  that  the  officers  in  the  same  good  faith  had  made  preparations  to 
receive  their  surrender  and  escort  them  quietly  to  the  reservation ;  that 
in  spite  of  the  pacific  intent  of  Big  Foot  and  his  band,  the  medicine- 
man. Yellow  Bird,  at  the  critical  moment  urged  the  warriors  to  resist- 
ance and  gave  the  signal  for  the  attack ;  that  the  first  shot  was  fired  by 
an  Indian,  and  that  the  Indians  were  responsible  for  the  engagement; 
that  the  answering  volley  and  attack  by  the  troops  was  right  and  justi- 
fiable, but  that  the  wholesale  slaughter  of  women  and  children  was 
unnecessary  and  inexcusable. 

Authorities  difter  as  to  the  number  of  Indians  present  and  killed  at ' 
Wounded  Knee.  General  Euger  states  that  the  band  numbered  about 
340,  including  about  100  warriors,  but  Major  Whitside,  to  whom  they 
surrendered,  reported  them  officially  as  numbering  120  men  and  250 
women  and  children,  a  total  of  370.  ( TF^ar,  15;  O.  D.,  38.)  This  agrees 
almost  exactly  with  the  statement  made  to  the  author  by  Mr  Asay,  a 
trader  who  was  present  at  the  surrender.  General  Miles  says  that  there 
were  present  106  warriors,  a  few  others  being  absent  at  the  time  in 


MOOWEV]  THE    KILLED    AT    WOUNDED    KNEE  871 

search  of  the  party  under  Kicking  Bear  and  Short  Bull.  {  War,  10.) 
Among  those  who  surrendered  were  about  70  refugees  from  the  bands 
of  Sitting  Bull  and  Hump.  (G.  D.,39.)  No  exact  account  of  the  dead 
could  be  made  immediately  after  the  fight,  on  account  of  a  second  attack 
by  another  party  of  Indians  coming  up  from  the  agency.  Some  of  the 
dead  and  wounded  left  on  the  field  were  undoubtedly  carried  off"  by 
their  friends  before  the  burial  party  came  out  three  days  later,  and  of 
those  brought  in  alive  a  number  afterward  died  of  wounds  and  expos- 
ure, but  received  no  notice  in  the  official  reports.  The  Adjutant- 
General,  in  response  to  a  letter  of  inquiry,  states  that  128  Indians  were 
killed  and  33  wounded.  Commissioner  Morgan,  in  his  official  report, 
makes  the  number  killed  146.  (Comr.,  36.)  Both  these  estimates  are 
evidently  too  low.  General  Miles,  in  his  final  report,  states  that  about 
200  men,  women,  and  children  were  killed.  ( War,  17.)  General  Colby, 
who  commanded  the  Nebraska  state  troops,  says  that  about  100  men 
and  over  120  women  and  children  were  found  dead  on  the  field,  a  total 
of  about  220.  {Colby,  4.)  Agent  Royer  telegraphed  immediately  after 
the  fight  that  about  300  Indians  had  been  killed,  and  General  Miles, 
telegraphing  on  the  same  day,  says,  "  I  think  very  few  Indians  have 
escaped."  [O.  D.,  40.)  Fifty -one  Indians  were  brought  in  the  same 
day  by  the  troops,  and  a  few  others  were  found  still  alive  by  the  burial 
l)arty  three  days  later.  A  number  of  these  afterward  died.  No  con- 
siderable number  got  away,  being  unable  to  reach  their  ponies  after 
the  fight  began.  General  Miles  states  that  98  warriors  were  killed  on 
the  field.  ( War,  IS.)  The  whole  number  killed  on  the  field,  or  who 
later  died  from  wounds  and  exposure,  was  probably  very  nearly  300. 

According  to  an  official  statement  from  the  Adjutant-General,  31 
soldiers  were  killed  in  the  battle.  About  as  many  more  were  wounded, 
one  or  two  of  whom  afterward  died.  All  of  the  killed,  excepting 
Hospital  Steward  Pollock  and  an  Indian  scout  named  High  Backbone, 
belonged  to  the  Seventh  cavalry,  as  did  probably  also  nearly  all  of  the 
wounded.  The  only  commissioned  officer  killed  was  Captain  Wallace. 
He  received  four  bullet  wounds  in  his  body  and  finally  sank  under  a 
hatchet  stroke  upon  the  head.  Lieutenant  E.  A.  Garlington,  of  the 
Seventh  cavalry,  and  Lieutenant  H.  L.  Hawthorne,  of  the  Second  artil- 
lery, were  wounded.  (  War,  19.)  The  last-named  officer  owed  his  life 
to  his  watch,  which  deflected  the  bullet  that  otherwise  would  have 
passed  through  his  body. 

Below  is  given  a  complete  list  of  officers  and  enlisted  men  who  were 
killed,  or  died  of  wounds  or  exposure,  in  connection  with  the  Sioux 
camx)aign.  The  statement  is  contained  in  an  official  letter  of  reply 
from  the  Adjutant-General's  office  dated  May  26,  1894.  Unless  other- 
wise noted  all  were  of  the  Seventh  cavalry  and  were  killed  on  Decem- 
ber 29,  the  date  of  the  battle  of  Wounded  Knee.  In  addition  to  these, 
two  others,  Henry  Miller,  a  herder,  and  George  Wilhauer,  of  the 
Nebraska  militia,  were  killed  in  the  same  connection.     With  the  6 


872  THE    GHOST-DANCE   RELIGION  [eth.ann.U 

Indian  police  killed  in  arresting  Sitting  Bull,  this  makes  a  total  of  49 
deaths  on  the  government  side,  including  7  Indians  and  a  negro : 

Adams,  William.  Kelley,  James  E. 

Bone,     Albert    S.      (corporal,     died    of  Kellner,  August. 

wounds).  Korn,  Gustav  (blacksmith). 

Casey,    Edward    W.     (first    lieutenant  Logan,  James. 

Twenty-second  infantry,  January  7).  McClintock,  William  F. 

Coffey,  Dora  S.  (first  sergeant).  McCue,  John  M. 

Cook,  Kalph  L.  Mann,  James  D.  (first  lieutenant,  died  of 
Corwine,  Richard  W.  (sergeant  major).         wounds,  January  15). 

Costello,  John.  Meil,  John  W.  (killed  in  railroad  acci- 
Cummings,  Pierce.  dent,  January  26). 

De  Vreede,  Jan.  Mezo,  William  S. 

Dyer,  Arthur  C.  (sergeant).  Murphy,  Joseph. 

Elliott,  George  (died  of  wounds,  Janu-  Nettles,  Robert  H.  (sergeant). 

ary  13).  Newell,  Charles  H.  (corporal,  died  of 
Francischetti,  Dominic   (December  30).         wounds). 

Forrest,  Harry  R.  (corporal).  Follock,  Oscar  (hospital  steward). 

Frey,  Henry.  Regan,  Michael. 

Grauberg,  Herman  (died  of  wounds,  De-  Reinecky,  Frank  T. 

cember  30).  Schartel,  Thomas  (First  artillery,  killed 
Haywood,  Charles  (Ninth   cavalry,  col-         in  railroad  accident,  January  26). 

ored,  December  30).  ,  SchwenkeJ',  Philip. 

High  Backbone  (Indian  scout).  Stone,  Harry  B.  (died  of  wounds,  Janu- 
Hodges,  William  T.  (sergeant).  ary  12). 

Howard,Henry(sergeant,diedof  wounds,  Twohig,  Daniel. 

January  23).  Wallace,  George  B.  (captain). 

Johnson,  George  P.  Zehnder,  Bernhard  (died  of  wounds). 

The  heroic  missionary  priest.  Father  Craft,  who  had  given  a  large 
part  of  his  life  to  work  among  the  Sioux,  by  whom  he  was  loved  and 
respected,  had  endeavored  at  the  beginning  of  the  trouble  to  persuade 
the  stampeded  Indians  to  come  into  the  agency,  but  without  success, 
the  Indians  claiming  that  no  single  treaty  ever  made  with  them  had 
been  fulfilled  in  all  its  stipulations.  Many  of  the  soldiers  being  of  his 
own  faith,  he  accompanied  the  detachment  which  received  the  surren- 
der of  Big  Foot,  to  render  such  good  offices  as  might  be  possible  to 
either  party.  In  the  desperate  encounter  he  was  stabbed  through  the 
lungs,  but  yet,  with  bullets  flying  about  him  and  hatchets  and  warclubs 
circling  through  the  air,  he  went  about  his  work,  administering  the 
last  religious  consolation  to  the  dying  until  he  fell  unconscious  from 
loss  of  blood.  He  was  brought  back  to  the  agency  along  with  the 
other  wounded,  and  although  his  life  was  despaired  of  for  some  time, 
he  finally  recovered.  In  talking  about  Wounded  Knee  with  one  of  the 
friendly  warriors  who  had  gone  into  the  Bad  Lauds  to  urge  the  hostiles 
to  come  in,  he  spoke  with  warm  admiration  of  Father  Craft,  and  I 
asked  why  it  was,  then,  that  the  Indians  had  tried  to  kill  him.  He 
replied,  "They  did  not  know  him.  Father  Jutz  [the  priest  at  the 
Drexel  Catholic  mission,  previously  mentioned]  always  wears  his  black 
robe,  but  Father  Craft  on  that  day  wore  a  soldier's  cap  and  overcoat. 
If  he  had  worn  his  black  robe,  no  Indian  would  have  hurt  him."    On 


^^^^^^ 


MooNET]  THE   NEWS   AT   PINE    RIDGE  873 

inquiiiiif;  afterward  I  learned  that  this  was  not  correct,  as  Father 
Craft  did  liaveon  his  priestly  robes.  From  the  Indian  statement,  how- 
ever, and  tlie  well-known  affection  in  which  he  was  held  by  the  Sioux, 
it  is  probable  that  the  Indian  who  stabbed  him  was  too  much  excited 
at  the  moment  to  recognize  him. 

The  news  of  the  battle  was  brought  to  the  agency  by  Lieutenant 
Guy  Preston,  of  the  Ninth  cavalry,  who,  in  company  with  a  soldier  and 
an  Indian  scout,  made  the  ride  of  10  or  18  miles  in  a  little  over  an  hour, 
one  horse  falling  dead  of  exhaustion  on  the  way.  There  were  then  at 
the  agency,  under  command  of  General  Brooke,  about  3()0  men  of  the 
Second  infantry  and  50  Indian  police. 

The  liring  at  Wounded  Knee  was  plainly  heard  by  the  thousands  of 
Indians  camped  about  the  agency  at  Pine  Eidge,  who  had  come  in 
from  the  Bad  Lands  to  surrender.  They  were  at  once  thrown  into 
great  excitement,  undoubtedly  believing  that  there  was  a  deliberate 
purpose  on  foot  to  disarm  and  massacre  them  all,  and  when  the  fugi- 
tives— women  and  children,  most  of  them — began  to  come  in,  telling 
the  story  of  the  terrible  slaughter  of  their  friends  and  showing  their 
bleeding  wounds  in  evidence,  the  camp  was  divided  between  iianic  and 
desperation.  A  number  of  warriors  mounted  in  haste  and  made  all 
speed  to  the  battle-ground,  only  about  two  hours  distant,  where  they 
met  the  troops,  who  were  now  scattered  about,  hunting  down  the  fugi- 
tives who  might  have  escaped  the  first  killing,  and  picking  u^j  the 
dead  and  wounded.  The  soldiers  were  driven  in  toward  the  center, 
where  they  threw  up  entrenchments,  by  means  of  which  they  were 
Anally  able  to  repel  the  attacking  party.  With  the  assistance  of  a 
body  of  Indian  scouts  and  police,  they  then  gathered  up  the  dead  and 
wounded  soldiers,  with  some  of  the  wounded  Indians  and  a  few  other 
l)risoners  to  the  number  of  51,  and  came  into  the  agency.  In  the  mean- 
time the  hostiles  under  Two  Strike  had  opened  lire  on  the  agency  from 
the  neighboring  hills  and  endeavored  to  approach,  by  way  of  a  deep 
ravine,  near  enough  to  set  tire  to  the  buildings.  General  Brooke,  desir- 
ing to  avoid  a  general  engagement,  ordered  out  the  Indian  police — a 
splendidly  drilled  body  of  50  brave  men — who  gallantly  took  their 
stand  in  the  center  of  tlie  agency  inclosure,  in  full  view  of  the  hostiles, 
some  of  whom  were  their  own  relatives,  and  kept  them  off,  returning 
the  tire  of  besiegers  with  such  good  effect  as  to  kill  two  and  wound 
several  others.  The  attacking  party,  as  well  as  those  who  rode  out  to 
help  their  kinsmen  at  Wounded  Knee,  were  not  the  Pine  Eidge  Indians 
(Ogalala)  but  the  Brule  from  Eosebud  under  the  lead  of  Two  Strike, 
Kicking  Bear,  and  Short  Bull.  On  the  approach  of  the  detachment 
returning  from  Wounded  Knee  almost  the  entire  body  that  had  come 
in  to  surrender  broke  away  and  fell  back  to  a  position  on  White  Clay 
creek,  where  the  next  day  found  a  camp  of  4,000  Indians,  and  including 
more  than  a  thousand  warriors  now  thoroughly  hostile.  On  the  even- 
ing of  the  battle  General  Miles  telegraphed  to  military  headquarters, 


874  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

"Last  night  everytbiug  looked  favorable  for  getting  all  the  Indians 
under  control;  since  report  from  Forsyth  it  looks  more  serious  than  at 
any  other  time."  {(?.  D.,  41.)  It  seemed  that  all  the  careful  work  of 
the  last  month  had  been  undone. 

At  the  first  indication  of  coming  trouble  in  November  all  the  out- 
lying schools  and  mission  stations  on  Pine  Eidge  reservation  had  been 
abandoned,  and  teachers,  farmers,  and  missionaries  had  fled  to  the 
agency  to  seek  the  protection  of  the  troops,  all  but  the  members  of  the 
Drexel  Catholic  mission,  5  miles  northwest  from  the  agency.  Here  the 
two  or  three  priests  and  five  Franciscan  sisters  remained  quietly  at 
their  post,  with  a  hundred  little  children  around  them,  safe  in  the  assur- 
ance of  the  "hostiles"  that  they  would  not  be  molested.  While  the 
fighting  was  going  on  at  Wounded  Knee  and  hundreds  of  furious  war- 
riors were  firing  into  the  agency,  where  the  handful  of  whites  were 
shivering  in  spite  of  the  presence  of  troops  and  police,  these  gentle 
women  and  the  kindly  old  German  priest  were  looking  after  the  chil- 
dren, feeding-  the  frightened  fugitive  women,  and  tenderly  caring  for 
the  wounded  Indians  who  were  being  brought  in  from  Wounded  Knee 
and  the  agency.  Throughout  all  these  weeks  of  terror  they  went  calmlj'- 
about  the  duties  to  which  they  had  consecrated  their  lives,  and  kept 
their  little  flock  together  and  their  school  in  operation,  without  the 
presence  of  a  single  soldier,  completely  cut  off  from  the  troops  and  the 
agency  and  surrounded  by  thousands  of  wild  Indians. 

Some  time  afterward,  in  talking  with  the  Indians  about  the  events 
of  the  campaign,  the  warrior  who  had  spoken  with  such  admiration  of 
Father  Craft  referred  with  the  same  affectionate  enthusiasm  to  Father 
Jutz,  and  said  that  when  the  infuriated  Indians  attacked  the  agency  on 
hearing  of  the  slaughter  at  Wounded  Knee  they  had  sent  word  to  the 
mission  that  no  one  there  need  be  afraid.  "We  told  him  to  stay  where 
he  was  and  no  Indian  would  disturb  him,"  said  the  warrior.  He  told 
how  the  priest  and  the  sisters  had  fed  the  starving  refugees  and  bound 
up  the  wounds  of  the  survivors  who  escaped  the  slaughter,  and  then 
after  a  pause  he  said:  "He  is  a  brave  man;  braver  than  any  Indian." 
Curious  to  know  why  this  man  had  not  joined  the  hostiles,  among  whom 
were  several  of  his  near  relatives,  I  asked  him  the  question.  His  reply 
was  simple :  "  I  had  a  little  boy  at  the  Drexel  mission.  He  died  and 
Father  Jutz  put  a  white  stone  over  him.  That  is  why  I  did  not  join 
the  hostiles." 

While  visiting  Pine  Eidge  in  1891 1  went  out  to  seethe  Drexel  school 
and  found  Father  John  Jutz,  a  simple,  kindly  old  German  from  the 
Tyrol,  with  one  or  two  other  German  lay  brothers  and  five  Franciscan 
sisters,  Americans.  Although  but  a  recent  establishment,  the  school 
was  in  flourishing  condition,  bearing  in  everything  the  evidences  of 
orderly  industry.  Like  a  true  German  of  the  Alps,  Father  Jutz  had 
already  devised  a  way  to  make  jelly  from  the  wild  plums  and  excellent 
wine  from  the  chokecherry.    While  talking,  the  recess  hour  arrived  and 


or  TUB 


[Uiri7ERSIT' 


PP" 


I 


/. 


II-   -si 


HooNEY]  HOSTILITY  RENEWED  875 

a  bevy  of  small  children  came  troopinjj  in,  pushing  over  one  another  in 
the  effort  to  get  hold  of  a  finger  of  the  good  father,  or  at  least  to  hold 
on  to  his  robe  while  he  led  them  into  another  room  where  one  of  the 
sisters  gave  to  each  a  ginger  cake,  hot  from  the  oven.  The  room  was 
filled  with  the  shouts  and  laughter  of  the  children  and  the  father 
explained,  "Children  get  hungry,  and  we  always  have  some  cakes  for 
the  little  ones  at  recess.  I  let  the  boys  be  noisy  in  the  playroom  as 
long  as  they  don't  fight.  It  is  good  for  them."  Looking  at  the  happy, 
noisy  crowd  around  the  black-gowned  missionary  and  sister,  it  was  easy 
to  see  how  they  had  felt  safe  in  the  affection  of  the  Indians  through  all 
the  days  and  nights  when  others  were  trembling  behind  breastworks 
and  files  of  soldiers.  Eeferring  to  what  the  Indians  had  told  me,  I 
asked  Father  Jutz  if  it  was  true  that  the  hostiles  had  sent  word  to 
them  not  to  be  afraid.  He  replied,  "Yes;  they  had  sent  word  that  no 
one  in  the  mission  need  be  alarmed,"  and  then,  with  a  gentle  smile, 
he  added,  "But  it  was  never  our  intention  to  leave."  It  was  plain 
enough  that  beneath  the  quiet  exterior  there  burned  the  old  missionary 
fire  of  Jogues  and  Marquette. 

The  conflict  at  Wounded  Knee  bore  speedy  fruit.  On  the  same  day, 
as  has  been  said,  a  part  of  the  Indians  under  Two  Strike  attacked  the 
agency  and  the  whole  body  of  nearly  4,000  who  had  come  in  to  sur- 
render started  back  again  to  intrench  themselves  in  preparation  for 
renewed  hostilities.  On  the  morning  of  December  30,  the  next  day 
after  the  fight,  the  wagon  train  of  the  Ninth  cavalry  (colored)  was 
attacked  within  2  miles  of  the  agency  while  coming  in  with  supplies. 
One  soldier  was  killed,  but  the  Indians  were  repulsed  with  the  loss  of 
several  of  their  number. 

On  the  same  day  news  came  to  the  agency  that  the  hostiles  had 
attacked  the  Catholic  mission  5  miles  out,  and  Colonel  Forsyth  with 
eight  troops  of  the  Seventh  cavalry  and  one  piece  of  artillery  was 
ordered  by  General  Brooke  to  go  out  and  drive  them  off.  '  It  proved 
that  the  hostiles  had  set  fire  to  several  houses  between  the  mission  and 
the  agency,  but  the  mission  had  not  been  disturbed.  As  the  troops 
api»roached  the  hostiles  fell  back,  but  Forsyth  failed  to  occupy  the 
commanding  hills  and  was  consequently  surrounded  by  the  Indians, 
who  endeavored  to  draw  him  into  a'canyon  and  pressed  him  so  closely 
that^he  was  obliged  to  send  back  three  times  for  reinforcements. 
Major  Henry  had  just  arrived  at  the  agency  with  a  detachment  of  the 
Ninth  cavalry,  and  on  hearing  the  noise  of  the  firing  started  at  once  to 
the  relief  of  Forsyth  with  lour  troops  of  cavalry  and  a  Hotchkiss  gun. 
On  arriving  on  the  ground  he  occupied  the  hills  and  thus  succeeded 
in  driving  off"  the  hostiles  without  further  casualty,  and  rescued  the 
Seventh  from  its,  dangerous  position.  In  this  skirmish,  known  as  the 
"mission  fight,"  the  Seventh  lost  one  officer.  Lieutenant  Mann,  and  a 
private,  Dominic  Francischetti,  killed,  and  seven  wounded.  ( War,  20; 
0.  B.,  12.) 


876  THE    GHOST-DANCE   RELIGION  [eth.ann.u 

The  conduct  of  the  colored  troops  of  the  Ninth  calvary  on  this  occa- 
sion deserves  the  highest  commendation.  At  the  time  of  the  battle  at 
Wounded  Knee,  the  day  before,  they  were  in  the  Bad  Lands,  about  80 
or  90  miles  out  from  Pine  Eidge,  when  the  order  was  sent  for  them  to 
come  iu  to  aid  in  repelling  the  attack  on  the  agency.  By  riding  all 
night  they  arrived  at  the  agency  at  daylight,  together  with  two  Hotch- 
kiss  guns,  in  charge  of  Lieutenant  John  Hayden  of  the  First  artillery. 
Hardly  had  they  dismounted  when  word  arrived  that  their  wagon  train, 
coming  on  behind,  was  attacked,  and  they  were  obliged  to  go  out  again 
to  its  relief,  as  already  described.  On  coming  in  again  they  lay  down 
to  rest  after  their  long  night  ride,  when  they  were  once  more  called 
out  to  go  to  the  aid  of  the  Seventh  at  the  mission.  Jumping  into  the 
saddle  they  rode  at  full  speed  to  the  mission,  o  miles  out,  repelled 
the  hostiles  and  saved  the  command,  and  returned  to  the  agency,  after 
having  ridden  over  100  miles  and  fought  two  engagements  within  thirty 
hours.  Lieutenant  Hayden,  with  his  Hotchkiss,  who  had  come  in  with 
them  from  the  Bad  Lands,  took  part  also  with  them  in  the  mission  fight. 

On  the  same  evening  Standing  Soldier,  an  Indian  scout,  arrived  at 
the  agency  with  a  party  of  65  Indians,  including  18  men.  These  were 
a  part  of  Big  Foot's  or  Sliort  Bull's  following,  who  had  lost  their  way 
during  the  flight  from  Cheyenne  river  and  were  hunting  for  the  rest  of 
the  band  when  captured  by  the  scoilts.  They  were  not  aware  of  the 
death  of  Big  Foot  and  the  extermination  of  his  band,  but  after  having 
been  disarmed  and  puf  under  guard  they  were  informed  of  it,  but  only 
in  a  mild  way,  in  order  not  to  provoke  undue  excitement.     {G.  I).,  43.) 

Immediately  after  the  battle  of  Wounded  Knee,  in  consequence  of  the 
panic  among  the  frontier  settlers  of  Nebraska,  the  Nebraska  state  troops 
were  called  out  under  command  of  General  L.  W.  Colby.  They  were 
stationed  at  the  most  exposed  points  between  the  settlements  and  the 
reservation  and  remained  in  the  field  until  the  surrender  of  the  hostiles 
two  weeks  later.  The  only  casualty  among  them  was  the  death  of 
private  George  Wilhauer,  who  was  accidentally  shot  by  a  picket. 
{Colby,  6.) 

On  New  Year's  day  of  1891,  three  days  after  the  battle,  a  detachment 
of  troops  was  sent  out  to  Wounded  Knee  to  gather  uj)  and  bury  the 
Indian  dead  and  to  bring  in  the  wounded  who  might  be  still  alive  on 
the  field.  In  the  meantime  there  had  been  a  heavy  snowstorm,  culmi- 
nating in  a  blizzard.  The  bodies  of  the  slaughtered  men,  women,  and 
children  were  found  lying  about  under  the  snow,  frozen  stiff  and  covered 
with  blood  (plate  xoviii).  Almost  all  the  dead  warriors  were  found 
lying  near  where  the  fight  began,  about  Big  Foot's  tipi,  but  the  bodies  of 
the  women  and  children  were  found  scattered  along  for  2  miles  from  the 
scene  of  the  encounter,  showing  that  they  had  been  killed  while  trying 
to  escape.  (Comr.,  37;  Colby,  C.)  A  number  of  women  and  children 
were  found  still  alive,  but  all  badly  wounded  or  frozen,  or  both,  and 
most  of  them  died  after  being  brought  in.    Four  babies  were  found 


[UiriVBRSITT] 


>^ 


^^\\ 


L 


SURVIVORS   OF    WOUNDED    KNEE 


877 


alive  under  the  snow,  wrapped  in  shawls  and  lying  besid6  their  dead 
mothers,  whose  last  thought  had  been  of  them.  They  were  all  badly 
frozen  and  only  one  lived.    The  tenacity  of  life  so  characteristic  of  wild 


Fid.  79— Survivors  of  Wounded  Kneo— Blue  Whirlwind  and  children  (1891). 

people  as  well  as  of  wild  beasts  was  strikingly  illustrated  in  the  case 
of  these  wounded  and  helpless  Indian  women  and  children  who  thus 
lived  three  days  through  a  Dakota  blizzard,  without  food,  shelter,  or 
attention  to  their  wounds.     It  is  a  commentary  on  our  boasted  Christian 


878 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


civilization  that  althougli  tliere  were  two  or  tliree  salaried  missionaries 
at  the  agency  not  one  went  out  to  say  a  iirayer  over  the  poor  mangled 
bodies  of  these  victims  of  war.  The  Catholic  priests  had  reasons  for  not 
being  present,  as  one  of  them.  Father  Craft,  was  lying  in  the  hospital 
with  a  dangerous  wound  received  on  the  battlefield  while  bravely  admin- 
istering to  the  dying  wants  of  the  soldiers  in  the  heat  of  the  encounter, 
and  the  other.  Father  Jutz,  an  old  man  of  70  years,  was  at  the  mission 
school  5  miles  away,  still  attending  to  his  little  tiock  of  100  children 


Fig.  80— Survivors  of  Wounded  Knee— Marguerite  Zitkala-noni  (1891). 

as  before  the  trouble  began,  and  unaware  of  what  was  transpiring  at 
the  agency. 

A  long  trench  was  dug  and  into  it  were  thrown  all  the  bodies,  piled 
one  upon  another  like  so  much  cordwood,  until  the  pit  was  full,  when 
the  earth  was  heaped  over  them  and  the  funeral  was  complete  (plate  c). 
Many  of  the  bodies  were  stripped  by  the  whites,  who  went  out  in  order 
to  get  the  "  ghost  shirts,"  and  the  frozen  bodies  were  thrown  into  the 
trench  stiff  and  naked.  They  were  only  dead  Indians.  As  one  of  the 
burial  party  said,  "  It  was  a  thing  to  melt  the  heart  of  a  man,  if  it  was 


/■^    Of   THS      '< 

[UiriTBRSITT] 


IIOONEY] 


SURVIVORS   OF    WOUNDED    KNEE 


879 


ot  stone,  to  see  those  little  children,  with  their  bodies  shot  to  pieces, 
thrown  naked  into  the  pit."  The  dead  soldiers  had  already  been 
brought  in  and  bnried  decently  at  the  agency.  When  the  writer  visited 
the  spot  the  following  winter,  the  Indians  had  put  up  a  wire  fence 
around  the  trench  and  smeared  the  posts  with  sacred  red  medicine 
paint  (plate  ci). 

A  baby  girl  of  only  three  or  four  months  was  found  under  the  snow, 
carefully  wrapped  up  in  a  shawl,  beside  her  dead  mother,  whose  body 
was  pierced  by  two  bullets.     On  her  head  was  a  little  cap  of  buckskin, 


Fio.  81 — Survivora  of  Wounded  Knee — Jennie  Sword  (1891). 

upon  which  the  American  flag  was  embroidered  in  bright  beadwork. 
She  had  lived  through  all  the  exposure,  being  only  slightly  frozen,  and 
soon  recovered  after  being  brought  in  to  the  agency.  Her  mother  being 
killed,  and,  in  all  probability,  her  father  also,  she  was  adopted  by  Gen- 
eral Colby,  commanding  the  Nebraska  state  troops.  The  Indian  women 
in  camp  gave  her  the  poetic  name  of  Zitkala-noni,  "  Lost  Bird,"  and  by 
the  family  of  her  adoption  she  was  baptized  under  the  name  of  Mar- 
guerite (figure  80).  She  is  now  (189G)  living  in  the  general's  family  at 
Washington,  a  chubby  little  girl  C  years  of  age,  as  happy  with  her  dolls 
and  playtliings  as  a  little  girl  of  that  age  ought  to  be. 
14  ETH — PT  2 16 


880 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  11 


Another  little  girl  about  5  years  of  age  was  picked  up  on  the  battle- 
field and  brought  in  by  the  Indian  police  on  the  afternoon  of  tlie  flglit. 
She  was  adopted  by  George  Sword,  captain  of  the  Indian  police,  and  is 
now  living  with  him  under  the  name  of  Jennie  Sword,  a  remarkably 
pretty  little  girl,  gentle  and  engaging  in  her  manners  (figure  81). 

A  little  boy  of  four  years,  the  son  of  Yellow  Bird,  the  medicine-man, 
was  playing  on  his  pony  in  front  of  a  tipi  when  the  firing  began.    As 


Fig. 82 — Survivors  of  Wounded  Knee — Herbert  Zitkalazi  (1892). 

he  described  it  some  time  ago  in  lisping  English:  "My  father  ran  and 
fell  down  and  the  blood  came  out  of  his  mouth  [he  was  shot  through 
the  head],  and  then  a  soldier  put  his  gun  up  to  my  white  pony's  nose  and 
shot  him,  and  then  I  ran  and  a  policeman  got  me."  As  his  father  was 
thus  killed  and  his  mother  was  already  dead,  he  was  adopted  by  Mrs 
Lucy  Arnold,  who  had  been  a  teacher  among  the  Sioux  and  knew  his 


or  xaj 


[TIiriVBRSITT] 


MooNEv)  LOYALTY   OK   THE   SCOUTS '  881 

family  before  the  trouble  began.  She  bad  already  given  Lira  his  name, 
Herbert  Zitkalazi,  the  last  word  being  the  Sioux  form  of  his  father's 
name,  "Yellow  Bird."  She  brought  him  back  with  her  to  Washington, 
where  he  soon  learned  English  and  became  a  gener:il  favorite  of  all 
who  knew  him  for  his  affectionate  disposition  and  unusual  intelligence, 
with  genuine  boyish  enthusiasm  in  all  he  undertook.  His  picture  here 
given  (ligure  82)  is  from  a  photograpli  made  in  Lafayette  park,  Wash- 
ington, in  1892.  His  adopted  mother  having  resumed  her  school  work 
among  his  tribe,  he  is  now  back  with  her,  attending  school  under  her 
supervision  at  Standing  Kock,  where,  as  in  Washington,  he  seems  to 
be  a  natural  leader  among  those  of  his  own  age.  When  we  think  of 
these  cliildren  and  consider  that  only  by  the  merest  accident  they 
escaped  the  death  that  overtook  a  hundred  other  children  at  Wounded 
Knee,  who  may  all  have  had  in  themselves  the  same  possibilities  of 
affection,  education,  and  happy  usefulness,  we  can  understand  the 
sickeningmeaningof  such  affairs  as  the  Chivington  massacre  in  Colo- 
rado and  the  Custer  fight  on  the  Washita,  where  the  newspaper  reports 
merely  that "  the  enemy  was  surprised  and  the  Indian  camp  destroyed." 

The  Indian  scouts  at  Wounded  Knee,  like  the  Indian  police  at  Grand 
river  and  Pine  Eidge,  were  brave  and  loyal,  as  has  been  the  almost 
universal  rule  with  Indians  when  enlisted  in  the  government  service, 
even  when  called  on,  as  were  these,  to  serve  against  their  own  tribe  and 
relatives.  The  prairie  Indian  is  a  born  soldier,  with  all  the  soldier's 
pride  of  loyalty  to  duty,  and  may  be  trusted  implicitly  after  he  has  once 
consented  to  enter  tlie  service.  The  scouts  at  Wounded  Knee  were 
Sioux,  .with  Philip  Wells  as  iiiterpreter.  Other  Sioux  scouts  were 
ranging  the  country  between  the  agency  and  the  hostile  camp  in  the 
Bad  Lands,  and  acted  as  mediators  in  the  peace  negotiations  which  led 
to  the  final  surrender.  Fifty  Cheyeune  and  about  as  many  Crow  scouts 
were  also  employed  in  the  same  section  of  country.  Throughout  the 
entire  campaign  the  Indian  scouts  and  police  were  faithful  and  received 
the  warmest  commendation  of  their  officers. 

On  New  Year's  day,  1891,  Henry  Miller,  a  herder,  was  killed  by 
Indians  a  few  miles  from  the  agency.  This  was  the  only  noncombatant 
killed  by  the  Indians  during  the  entire  campaign,  and  during  the  same 
period  there  was  no  depredation  committed  by  them  outside  of  the 
reservation.  On  the  next  day  the  agent  reported  that  the  school  build- 
ings and  Episcopal  church  on  White  Clay  creek  had  been  burned  by 
hostiles,  who  were  then  camped  to  the  number  of  about  3,000  on  Grass 
creek,  15  miles  northeast  of  the  agency.  They  had  captured  the  gov- 
ernment beef  herd  and  were  depending  on  it  for  food.  Eed  Cloud, 
Little  Wound,  and  their  people  were  with  them  and  were  reported  as 
anxious  to  return,  but  prevented  by  the  hostile  leaders.  Two  Strike, 
Short  Bull,  and  Kicking  Bear,  who  threatened  to  kill  the  first  one  who 
made  a  moye  to  come  in.    (G.  D.,  44.)    A  few  days  later  a  number  of 


882  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

Eed  Cloud's  men  came  in  and  surrendered  and  reported  that  the  old 
chief  was  practically  a  prisoner  and  wanted  the  soldiers  to  come  and 
rescue  him  from  the  hostiles,  who  were  trying  to  force  him  into  the  war. 
They  reported  further  that  there  was  much  suffering  from  cold  and  hun- 
ger in  the  Indian  camp,  and  that  all  the  Ogalala  (Red  Cloud's  people 
of  Pine  Ridge)  were  intending  to  come  in  at  once  iii  a  body. 

On  the  3d  of  January  General  Miles  took  up  his  headquarters  at  Pine 
Ridge  and  directed  General  Brooke  to  assume  immediate  command  of 
the  troops  surrounding  the  hostile  camp.  Brooke's  men  swung  out  to 
form  the  western  and  northern  part  of  a  circle  about  the  hostiles,  cut- 
ting them  off'  from  the  Bad  Lands,  while  the  troops  under  General  Carr 
closed  in  on  the  east  and  northeast  in  such  a  way  that  the  Indians  were 
hemmed  in  and  unable  to  make  a  move  in  any  direction  excepting 
toward  the  agency. 

On  January  3  a  party  of  hostiles  attacked  a  detachment  of  the  Sixth 
cavalry  under  Captain  Kerr  on  Grass  creek,  a  few  miles  north  of  the 
agency,  but  were  quickly  repulsed  with  the  loss  of  four  of  their  number, 
the  troops  having  been  reinforced  by  other  detachments  iu  the  vicinity. 
In  this  engagement  the  Indian  scouts  again  distinguished  themselves. 
( War,  21.)  The  effect  of  this  repulse  was  to  check  the  westward  move- 
ment of  the  hostiles  and  hold  tliem  iu  their  position  along  White  Clay 
creek  until  their  j)assion  had  somewhat  abated. 

On  January  5  there  was  another  encounter  on  Wounded  Knee  creek. 
A  small  detachment  which  had  been  sent  out  to  meet  a  supply  train 
coming  into  the  agency  found  the  wagons  drawn  up  in  a  square  to 
resist  an  attack  made  by  a  band  of  about  50  Indians.  The  soldiers 
joined  forces  with  the  teamsters,  and  by  firing  from  behind  the  protection 
of  the  wagons  succeeded  in  driving  off  the  Indians  and  killing  a  num- 
ber of  their  horses.  The  hostiles  were  reinforced,  however,  and  a  hard 
skirmish  was  kept  up  for  several  hours  until  more  troops  arrived  from 
the  agency  about  dark,  having  been  sent  in  answer  to  a  courier  who 
managed  to  elude  the  attacking  party.  The  troops  charged  on  a  gallop 
and  the  Indians  retreated,  having  lost  several  killed  and  wounded, 
besides  a  number  of  their  horses.     (Colby,  7.) 

Amid  all  these  warlike  alarms  the  gentle  muse  Calliope  hovered  over 
the  field  and  inspired  W.  H.  Prather,  a  colored  private  of  troop  I  of  the 
Ninth  cavalry,  to  the  production  of  the  ballad  given  below,  one  of  the 
few  good  specimens  of  American  ballad  poetry,  and  worthy  of  equal 
place  with  "  Captain  Lovewell's  Fight,"  "  Old  Quebec,"  or  anything  that 
originated  in  the  late  rebellion.  It  became  a  favorite  among  the  troops 
in  camp  and  with  the  scattered  frontiersmen  of  Dakota  and  Nebraska, 
being  sung  to  a  simple  air  with  vigor  and  expression  and  a  particularly 
rousing  chorus,  and  is  probably  by  this  time  a  classic  of  the  barracks. 
It  is  here  reproduced  verbatim  from  the  printed  slip  published  for  dis- 
tribution among  the  soldiers  during  the  campaign. 


MOONKV] 


A   GHOST-DANCE    BALLAD  883 


TiiK  Indiax  Ghost  Da.nck  and  Wau 


TliB  Red  Skins  left  their  A'ieiicy,  tlie  Soldiers  left  their  Post, 
All  on  the  strength  of  an  In<li:in  tale  abont  Messiah's  ghost 
Got  np  by  savage  chieftains  to  lead  their  tribes  astray; 
IJnt  Uncle  .Sam  wouldn't  have  it  so,  for  lie  ain't  bnilt  that  way. 
They  swore  that  this  Messiah  <atne  to  them  in  visions  sleep, 
And  promised  to  restore  tlieir  game  and  Hntl'alos  a  heap, 
So  they  must  start  a  big  ghost  dance,  then  all  would  join  their  band, 
And  may  bo  so  we  lead  the  way  into  the  great  Bad  Land. 
Chorus  : 

They  claimed  the  shirt  Messiah  gave,  no  bullet  could  go  through, 
But  when  the  Soldiers  fired  at  them  they  saw  this  was  not  true. 
The  Mediciue  man  supplied  them  with  their  great  Messiah's  grace, 
And  he,  too,  pulled  his  freight  and  swore  the  7th  hard  to  face. 

About  their  tents  the  Soldiers  stood,  awaiting  one  and  all, 
That  they  might  hear  the  trumpet  clear  when  sounding  General  call 
Or  Hoots  and  Saddles  in  a  rush,  that  each  and  every  man 
Might  mount  in  haste,  ride  soon  and  fast  to  stop  this  devilish  band 
But  (Jeuorals  great  like  ililes  and  Brooke  don't  do  things  up  that  way, 
For  they  know  an  Indian  like  a  book,  and  let  him  have  his  sway 
Until  they  think  him  far  enough  and  then  to  John  they'll  say, 
"  You  had  better  stop  your  fooling  or  we'll  bring  our  guns  to  play." 
Chorus. — They  claimed  the  shirt,  etc. 

The  9th  marclied  out  with  splendid  cheer  the  Bad  Lands  to  explo'e — 
With  Col.  Henry  at  their  head  they  never  fear  the  foe; 
So  on  they  rode  from  Xmas  eve  'till  dawn  of  Xmas  day  ; 
The  Red  Skins  heard  the  9th  was  near  and  fled  in  great  dismay; 
The  7th  is  of  courage  bold  both  officers  and  men, 
4Jut  bad  luck  seems  to  follow  them  and  twice  has  took  them  in; 
They  came  in  contact  with  Big  Foot's  warriors  in  their  lierce  might 
This  chief  made  sure  he  had  a  chance  of  vantage  in  the  fight. 
Chorus. — They  cl.airaed  the  shirt,  etc. 

A  fight  took  place,  'twas  hand  to  hand,  unwarned  by  trumpet  call, 
While  the  Sioux  were  dropping  man  by  man — the  7th  killed  them  all. 
And  to  that  regiment  be  said  "  Ye.  noble  braves,  well  done, 
Although  you  lost  some  gallant  men  a  glorious  fight  you've  won." 
The  8th  was  there,  the  sixth  rode  miles  to  swell  that  great  command 
And  waited  orders  night  and  day  to  round  up  Short  Bull's  band. 
The  Infantry  marched  ui)  in  mass  the  Cavalry's  support, 
And  while  the  latter  rounded  up,  the  former  held  the  fort. 
Chorus. — They  claimed  the  shirt,  etc. 

E  battery  of  the  1st  stood  by  and  did  their  duty  well. 
For  every  time  the  Hotchkiss  barked  they  say  a  hostile  fell. 
Some  Indian  soldiers  chipped  in  too  and  helped  to  quell  the  fray. 
And  now  the  campaign's  ended  and  the  soldiers  marched  away. 
So  all  have  done  their  share,  you  see,  whether  it  was  thick  or  thin, 
And  all  helped  break  the  ghost  dance  up  and  drive  the  hostiles  in. 
The  settlers  iu  that  region  now  can  breathe  with  better  grace; 
They  only  ask  and  pray  to  God  to  make  John  hold  his  base. 
Chorus. — They  claimed  the  shirt,  etc. 

(W.  H.  Prather,  I,  9th  Cavalry), 


884  THE    GHOST-DANCE   RELIGION  Tethansu 

APPENDIX— THE    INDIAN    STORY    OF   ^A^OUNDED    KNEE 

[From  the  lieport  of  the  Commissioner  of  Indian  Affairs  for  1S91,  volume  J,  pages  179-ISl.  Extracts 
from  verbatim  stenographic  report  of  council  held  by  delegations  of  Sioux  with  Commissioner  of  Indian 
Affairs,  at  Washington,  Februai-y  11,  ISOl.] 

Turning  Hawk,  Pine  Ridge  (Mr  Cook,  interpreter).  Mr  Commissioner,  my  pur- 
pose to-day  is  to  tell  yon  what  I  know  of  the  condition  of  affairs  at  the  agency  where 
I  live.  A  certain  falsehood  came  to  our  agency  from  the  west  which  had  the  effect 
of  a  fire  upon  the  Indians,  and  when  this  certain  fire  came  npon  our  people  those 
who  had  farsightedness  and  could  see  into  the  matter  made  np  their  minds  to  stand 
up  against  it  and  fight  it.  The  reason  we  took  this  hostile  attitude  to  this  fire  was 
because  we  believed  that  you  yourself  would  not  be  in  favor  of  this  particular  mis- 
chief-making thing;  but  just  as  wo  expected,  the  people  in  authority  did  not  like 
this  thing  and  we  were  quietly  told  that  we  must  give  up  or  have  nothing  to  do  with 
this  certain  movement.  Though  this  is  the  advice  from  our  good  friends  in  the  east, 
there  were,  of  course,  many  silly  young  men  who  were  longing  to  become  identified 
with  the  movement,  although  they  knew  that  there  was  nothing  absolutely  bad. 
nor  did  they  know  there  was  anything  absolutely  good,  in  connection  with  the 
movement. 

In  the  course  of  time  we  heard  that  the  soldiers  were  moving  toward  the  scene  of 
trouble.  After  awhile  some  of  the  soldiers  finally  reached  our  place  and  we  heard 
that  a  number  of  them  also  reached  our  friends  at  Rosebud.  Of  course,  when  a 
large  body  of  soldiers  is  moving  toward  a  certain  direction  they  inspire  a  more  or 
less  amount  of  awe,  and  it  is  natural  that  the  women  and  children  who  see  this  large 
moving  mass  are  made  afraid  of  it  and  be  put  in  a  condition  to  make  them  run  away. 
At  first  we  thought  that  Pine  Ridge  and  Rosebud  were  the  only  two  agencies  where 
soldiers  were  sent,  but  finally  we  heard  that  the  other  agencies  fared  likewise.  We 
heard  and  saw  tliat  about  half  our  friends  at  Rosebud  agency,  from  fear  at  seeing 
the  soldiers,  began  the  move  of  running  away  from  their  agency  toward  ours  (Pine 
Ridge),  and  when  they  had  gotten  inside  of  our  reservation  they  there  learned  that 
right  ahead  of  them  at  our  agency  was  another  large  crowd  of  soldiers,  and  while 
the  soldiers  were  there,  there  was  constantly  a  great  deal  of  false  rumor  flying  back 
and  forth.  The  special  rumor  I  have  in  mind  is  the  threat  that  the  soldiers  had 
come  there  to  disarm  the  Indians  entirely  and  to  take  away  all  their  horses  from 
them.     That  was  the  oft-repeated  story. 

So  constantly  repeated  was  this  story  that  our  friends  from  Rosebud,  instead  of 
going  to  Pine  Ridge,  the  place  of  their  destination,  veered  off  and  went  to  some 
other  direction  toward  the  "Bad  Lands."  We  did  not  know  definitely  how  many, 
but  understood  there  were  300  lodges  of  them,  about  1,700  people.  Eagle  Pipe, 
Turning  Bear,  High  Hawk,  Short  Bull,  Lance,  No  Flesh,  Pine  Bird,  Crow  Dog,  Two 
Strike,  and  White  Horse  were  the  leaders. 

Well,  the  people  after  veering  off  iu  this  way,  many  of  them  who  believe  in  peace 
and  order  at  our  agency,  were  very  anxious  that  some  influence  should  be  brought 
upon  these  people.  In  addition  to  our  love  of  peace  wo  remembered  that  many  of 
these  people  were  related  to  us  by  blood.  So  we  sent  out  peace  commissioners  to  the 
people  who  were  thus  running  away  from  their  agency. 

I  understood  at  the  time  that  they  were  simply  going  away  from  fear  because  of 
so  many  soldiers.  So  constant  was  the  word  of  these  good  men  from  Pine  Ridge 
agency  that  finally  they  succeeded  iu  getting  away  half  of  the  party  from  Rosebud, 
from  the  place  where  they  took  refuge,  and  finally  were  brought  to  the  agency  at 
Pine  Ridge.  Young-Man-Afraid-of-his-Horses,  Little  Wound,  Fast  Thunder,  Louis 
Shangreau,  John  Grass,  Jack  Red  Cloud,  and  myself  were  some  of  these  peace- 
makers. 

The  remnant  of  the  party  from  Rosebud  not  taken  to  the  agency  finally  reached 
the  wilds  of  the  Bad  Lands.  Seeing  that  we  had  succeeded  so  Avell,  once  more  we 
sent  to  the  same  party  in  the  Bad  Lands  and  succeeded  in  bringing  these  very  Indians 


MooNEY]  ^  INDIAN   STORY   OF   WOUNDED   KNEE  885 

out  of  tho  depths  of  tlie  I?ad  Lauds  aud  were  beiug  brought  toward  the  agency. 
When  we  were  about  a  day's  journey  from  our  agency  we  heard  that  a  certain  piirty 
of  Iiuliaus  (liig  Toot's  band)  from  the  Cheyenne  River  agency  was  coming  toward 
Pine  Ridge  in  flight. 

Captain  Swoud.  Those  who  actually  went  off  of  the  Cheyenne  Eiver  agency 
probably  number  303,  aud  tliere  were  a  few  from  the  Standing  Kock  reserve  with 
them,  but  iis  to  their  number  I  do  not  know.  Tliero  were  a  number  of  Ogalallas, 
old  meu  and  several  school  boys,  coming  back  with  that  very  same  party,  and  oneof 
the  very  seriously  wounded  boys  was  a  member  of  the  Ogalalla  boarding  school  at 
Pine  Ridge  agency.  Ho  was  not  on  the  warpath,  but  was  simply  returning  home  to 
his  agency  and  to  his  school  after  a  summer  visit  to  relatives  on  the  Cheyenne  river. 

TURNiN'ii  Hawk.  When  we  heard  that  these  people  were  coming  toward  our 
agency  we  also  heard  this.  These  people  were  coming  toward  Pine  Ridge  agency, 
aud  when  they  were  almost  on  the  agency  they  were  met  by  the  soldiers  and  sur- 
rounded an<l  finally  taken  to  the  Wounded  Knee  creek,  and  there  at  a  given  time 
their  guns  were  demanded.  When  they  had  delivered  them  up,  the  men  were  sepa- 
rated from  their  families,  from  their  tipis,  and  taken  to  a  certain  spot.  When  the 
guns  were  thus  taken  and  the  men  thus  separated,  there  was  a  crazy  man,  a  young 
man  of  very  bad  influence  and  in  fact  a  nobody,  among  th.it  bunch  of  Indians  fired 
his  gun,  and  of  course  the  tiring  of  a  gun  must  have  been  the  breaking  of  a  military 
rule  of  some  sort,  because  immediately  the  soldiers  returned  fire  and  indiscriminate 
killing  followed. 

Si'OTTKi)  Horse.  This  man  shot  an  officer  in  the  army;  the  first  shot  killed  this 
officer.  I  was  a  voluntary  scout  at  that  encouuter  and  I  saw  exactly  what  was  done, 
and  that  was  what  I  noticed;  that  the  first  shot  killed  an  officer.  As  soon  as  this 
shot  was  fired  the  Indians  immediately  began  drawing  their  knives,  and  they  were 
exhorted  from  all  sides  to  desist,  but  this  was  not  obeyed.  Consequently  the  firing 
began  immediately  on  the  part  of  the  soldiers. 

Tl'RNiNG  Hawk.  All  the  men  who  were  in  a  bunch  were  killed  right  there,  and 
those  who  escaped  that  first  fire  got  into  the  ravine,  and  as  they  went  along  up  the 
ravine  for  a  long  distance  they  were  pursued  on  both  sides  by  the  soldiers  and  shot 
down,  as  the  dead  bodies  showed  afterwards.  The  women  were  standing  off  at  a 
different  place  from  where  the  men  were  stationed,  and  when  the  firing  began,  those 
of  the  men  who  escaped  the  first  onslaught  went  in  one  direction  up  the  ravine,  and 
then  the  women,  who  were  bunched  together  at  another  place,  went  entirely  in  a 
different  direction  through  an  open  field,  and  the  women  fared  the  s^^e  fate  as  the 
men  who  went  up  the  deep  ravine. 

American  Horsk.  The  men  were  separated,  as  has  already  been  said,  from  the 
women,  and  they  were  surrounded  by  the  soldiers.  Then  came  next  the  village  of 
the  Indians  and  that  was  entirely  surrounded  by  the  soldiers  also.  When  the  firing 
began,  of  course  the  people  who  were  standing  immediately  around  the  young  man 
who  fired  tho  first  shot  were  killed  right  together,  and  then  they  turned  their  guns, 
Hotchkiss  guns,  etc.,  upon  the  women  who  were  in  the  lo<lges  standing  there  under 
a  flag  of  truce,  and -of  course  as  soon  as  they  were  fired  upon  they  fled,  the  men  flee- 
ing in  one  direction  and  the  women  running  in  two  different  directions.  So  that 
there  were  three  general  directions  in  which  they  took  flight. 

There  was  a  women  with  an  infant  in  her  arms  who  was  killed  as  she  almost 
touched  the  flag  of  truce,  and  the  women  aud  children  of  course  were  strewn  all 
along  the  circular  village  until  tbey  were  dispatched.  Right  near  the  flag  of  truce 
a  mother  was  shot  down  with  her  infant;  the  child  not  knowing  that  its  mother 
was  dead  was  still  nursing,  aud  that  especially  was  a  very  sad  sight.  The  women 
as  they  were  fleeing  with  their  babes  were  killed  together,  shot  right  through,  and 
the  women  who  were  very  heavy  with  child  were  also  killed.  All  the  Indians  fled 
in  these  three  directions,  and  after  most  all  of  them  had  been  killed  a  cry  was  made 
that  all  those  who  were  not  killed  or  wounded  should  come  forth  and  they  would 
be  safe.     Little  boys  who  were  not  wounded  came  out  of  their  places  of  refuge,  and 


886  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

as  soon  as  they  came  in  sight  a  number  of  soldiers  surrounded  them  and  butchered 
them  there. 

Of  course  we  all  feel  very  sad  about  this  affair.  I  stood  very  loyal  to  the  govern- 
ment all  through  those  troublesome  days,  and  believing  so  much  in  the  government 
and  being  so  loyal  to  it,  my  disappointment  was  very  strong,  and  I  have  come  to 
Washington  with  a  very  great  blame  on  my  heart.  Of  course  it  would  have  been 
all  right  if  only  the  men  were  killed ;  we  would  feel  almost  grateful  for  it.  But  the 
fact  of  the  killing  of  the  women,  and  more  especially  the  killing  of  the  young  boys 
and  girls  who  are  to  go  to  make  up  the  future  strength  of  the  Indian  people,  is  the 
saddest  part  of  the  whole  affair  and  we  feel  it  very  sorely. 

I  was  not  thereat  the  lime  before  the  burial  of  the  bodies,  but  I  did  go  there  with 
some  of  the  police  and  the  Indian  doctor  and  a  great  many  of  the  people,  men  from 
the  agency,  and  we  went  through  the  battlefield  and  saw  where  the  bodies  were 
from  the  track  of  the  blood. 

Turning  Hawk.  I  had  just  reached  the  point  where  I  said  that  the  women  were 
killed.  We  heard,  besides  the  killing  of  the  men,  of  the  onslaught  also  made  upon 
the  women  and  children,  and  they  were  treated  as  roughly  and  indiscriminately  as 
the  men  and  boys  were. 

Of  course  this  affair  brought  a  great  deal  of  distress  upon  all  the  people,  but 
especially  upon  the  minds  of  those  who  stood  loyal  to  the  government  and  who  did 
all  that  they  were  able  to  do  in  the  matter  of  bringing  about  peace.  They  espe- 
cially have  suffered  much  distress  and  are  very  much  hurt  at  heart.  These  peace- 
makers continued  on  in  their  good  work,  but  there  were  a  great  many  fickle  youu"' 
men  who  were  ready  to  be  moved  by  the  change  in  the  events  there,  and  conse- 
quently, in  spite  of  the  great  fire  that  was  brought  upon  all,  they  were  ready  to 
assume  any  hostile  attitude.  These  young  men  got  themselves  in  readiness  and 
went  in  the  direction  of  the  scene  of  battle  so  they  might  be  of  service  there.  They 
got  there  and  finally  exchanged  shots  with  the  soldiers.  This  party  of  voung  men 
was  made  up  from  Rosebud,  Ogalalla  (Pino  Ridge),  and  members  of  any  other 
agencies  that  happened  to  be  there  at  the  time.     While  this  was  goin"  on  in  the 

neighborhood  of  Wounded  Knee—  the  Indians  and  soldiers  exchanging  shots the 

agency,  our  home,  was  also  fired  into  by  the  Indians.  Matters  went  on  in  this  strain 
until  the  evening  came  on,  and  then  the  Indians  went  off  down  by  White  Clay  creek. 
When  the  agency  was  fired  upon  by  the  Indians  from  the  hillside,  of  course  the  shots 
were  returned  by  the  Indian  police  who  were  guarding  the  agency  buildings. 

Although  fighting  seemed  to  have  been  in  the  air,  yet  those  who  believed  in  peace 
were  still  constant  at  their  work.  Young-Man-Afraid-of-his-Uorses,  who  had  been 
on  a  visit  to  some  other  agency  in  the  north  ornorthwest,  returned,  and  immediately 
went  out  to  the  people  living  about  White  Clay  creek,  on  the  border  of  the  Bad 
Lands,  and  brought  his  people  out.  He  succeeded  in  obtaining  the  consent  of  the 
people  to  come  out  of  their  place  of  refuge  and  return  to  the  agency.  Thus  the 
remaining  portion  of  the  Indians  who  started  from  Rosebud  were  brought  back  into 
the  agency.  Mr  Commissioner,  during  the  days  of  the  great  whirlwind  out  there, 
those  good  men  tried  to  hold  up  a  counteracting  power,  and  that  was  "Peace."  We 
have  now  come  to  realize  that  peace  has  i)revailed  and  won  the  day.  While  we  were 
eugiiged  in  bringing  about  peace  our  property  was  left  behind,  of  course,  and  most 
of  ush.ave  lost  everything,  even  down  to  the  matter  of  guns  with  which  to  kill  ducks, 
rabbits,  etc,  shotguns,  and  guns  of  that  order.  When  Young-Man-Afraid  brought 
the  people  in  and  their  guns  were  a.sked  for,  both  men  who  were  called  hostile  and 
men  who  stood  loyal  to  the  government  delivered  up  their  gnus. 


Chapter  XIV 

CLOSE  OF  THE  OUTBREAK— THE  GHOST  DANCE  IN  THE 

SOUTH 

In  the  meantime  overtures  of  peace  had  been  maae  oy  General  Miles 
to  the  hostiles,  most  of  whose  leaders  he  knew  personally,  having 
received  their  surrender  on  the  Yellowstone  ten  years  before,  at  the 
close  of  the  Custer  war.  On  the  urgent  representations  of  himself 
and  others  Congress  had  also  appropriated  the  necessary  funds  for  car- 
rying out  the  terms  of  the  late  treaty,  by  the  disregard  of  which  most 
of  the  trouble  had  been  caused,  so  that  the  commander  was  now  able 
to  assure  the  Indians  that  their  rights  and  necessities  would  receive 
attention.  They  were  urged  to  come  in  and  surrender,  with  a  guaranty 
that  the  general  himself  would  represent  their  case  with  the  govern- 
ment. At  the  same  time  they  were  informed  that  retreat  was  cut  off 
and  that  further  resistance  would  be  unavailing.  As  an  additional 
step  toward  regaining  their  confidence,  the  civilian  agents  were  removed 
from  the  several  disturbed  agencies,  which  were  then  put  in  charge  of 
military  officers  well  known  and  respected  by  the  Indians,  Cheyenne 
Kiver  agency  was  assigned  to  Captain  J.  H.  Hurst,  and  Rosebud  agency 
to  Captain  J.  M.  Lee,  while  Royer,  at  Pine  Ridge,  was  superseded  on 
January  8  by  Captain  F.  E.  Pierce.  The  last  named  officer  was  after- 
ward relieved  by  Captain  Charles  G.  Penney,  who  is  now  in  charge. 
(  War,  22;  Comr.,  38;  O.  D.,45.)  « 

The  friendly  overtures  made  by  General  Miles,  with  evidences  that 
the  government  desired  to  remedy  their  grievances,  and  that  longer 
resistance  was  hopeless,  had  their  effect  on  the  hostiles.  Little  Wound, 
Young-man-afraid-of-his-horses  (more  properly,  "  Young-man-of-whose- 
horses-they-are  afraid).  Big  Road,  and  other  friendly  chiefs,  also  used 
their  persuasions  with  such  good  effect  that  by  January  12  the  whole 
body  of  nearly  4,000  Indians  had  moved  in  to  within  sight  of  the 
agency  and  expressed  their  desire  for  peace.  The  troops  closed  in 
around  them,  and  on  the  16th  of  January,  1891,  the  hostiles  surren- 
dered, and  the  outbreak  was  at  an  end.  They  complied  with  every 
order  and  direction  given  by  the  commander,  and  gave  np  nearly  200 
rifles,  Which,  with  other  arms  already  surrendered,  made  a  total  of 
between  fiOO  and  700  guns,  more  than  had  ever  before  been  surrendered 
by  the  Sioux  at  one  time.  As  a  further  guaranty  of  good  faith,  the 
commander  demanded  the  surrender  of  Kicking  Bear  and  Short  Bull, 
the  principal  leaders,  with  about  twenty  other  prominent  warriors,  as 

887 


888  THE   GHOST-DANCE   RELIGION  [eth.anx.14 

hostages.  The  demand  was  readily  complied  with,  and  the  men  desig- 
nated came  forward  voluntarily  and  gave  themselves  up  as  sureties  for 
the  good  conduct  of  tlieir  people.  They  were  sent  to  Fort  Sheridan, 
Illinois,  near  Chicago,  where  they  were  kept  until  there  was  no  further 
apprehension,  and  were  then  returned  to  their  homes.  ( War,  23;  Colby, 
8.)  After  the  surrender  the  late  hostiles  pitched  their  camp,  number- 
ing in  all  742  tipis,  in  the  bottom  along  White  Clay  creek,  just  west  of 
the  agency,  where  General  Miles  had  supplies  of  beef,  coft'ee,  and  sugar 
issued  to  them  from  the  commissary  department,  and  that  night  they 
enjoyed  the  first  full  meal  they  had  known  in  several  weeks. 

Thus  ended  the  so  called  Sioux  outbreak  of  1890-91.  It  might  be 
better  designated,  however,  as  a  Sioux  panic  and  stampede,  for,  to 
quote  the  expressive  letter  of  McGillycuddy,  writing  under  date  of 
January  15,  1891,  "Up  to  date  there  has  been  neither  a  Sioux  out- 
break or  war.  No  citizen  in  Nebraska  or  Dakota  has  been  killed, 
molested,  or  can  show  the  scratch  of  a  pin,  and  no  property  has  been 
destroyed  off  the  reservation."  [Colby,  9.)  Only  a  single  noncombatant 
was  killed  by  the  Indians,  and  that  was  close  to  the  agency.  The 
entire  time  occupied  by  the  campaign,  from  the  killing  of  Sitting  Bull 
to  the  surrender  at  Pine  Ridge,  was  only  thirty-two  days.  The  late 
hostiles  were  returned  to  their  homes  as  speedily  as  i)ossible.  The 
Brule  of  Rosebud,  regarded  as  the  most  turbulent  of  the  hostiles,  were 
taken  back  to  the  agency  by  Cai^tain  Lee,  for  whom  they  had  respect, 
founded  on  an  acquaintance  of  several  years'  standing,  without  escort 
and  during  the  most  intense  cold  of  winter,  but  without  any  trouble  or 
dissatisfaction  whatever.  The  military  were  returned  to  their  usual 
stations,  and  within  a  few  weeks  after  the  surrender  affairs  at  the  vari- 
ous agencies  were  moving  again  in  the  usual  channel. 

An  unfortunate  event  occurred  just  before  the  surrender  in  the  killing 
of  Lieutenant  E.  W.  Casey  of  the  Twenty-second  infantry  by  Plenty 
Horses,  a  young  Brule,  on  January  7.  Lieutenant  Casey  was  in  com- 
mand of  a  troop  of  Cheyenne  scouts,  and  was  stationed  at  the  mouth 
of  White  Clay  creek,  charged  with  the  special  duty  of  watching  the 
hostile  camp,  which  was  located  8  miles  farther  up  the  creek  at  No 
Water's  place.  On  the  day  before  his  death  several  of  the  hostiles  had 
visited  him  and  held  a  friendly  conference.  The  next  morning,  in  com- 
pany with  two  scouts,  he  went  out  avowedly  for  the  purpose  of  observ- 
ing the  hostile  camp  more  closely.  He  rode  up  to  within  a  short  distance 
of  the  camp,  meeting  and  talking  with  several  of  the  Indians  on  the 
way,  and  had  stopped  to  talk  with  a  half-blood  relative  of  Red  Cloud, 
when  Plenty  Horses,  a  short  distance  away,  deliberately  shot  him 
through  the  head,  and  he  fell  from  his  horse  dead.  His  body  was  not 
disturbed  by  the  Indians,  but  was  brought  in  by  some  of  the  Cheyenne 
scouts  soon  after.  Plenty  Horses  was  arraigned  before  a  United  States 
court,  but  was  acquitted  on  the  ground  that  as  the  Sioux  were  then  at 
war  and  the  ofiScer  was  practically  a  spy  upon  the  Indian  camp,  the  act 


UOONEY] 


THE    FEW-TAILS   AFFAIR  889 


was  not  murner  in  the  legal  sense  of  tiie  word.  Lieutenant  Casey  had 
been  for  a  year  in  charge  of  the  Cheyenne  scouts  and  had  taken  great 
interest  in  their  welfare  and  proficiency,  and  his  death  waa  greatly 
deplored  l)y  the  Indians  as  the  insane  act  of  a  boy  overcome  by  the 
excitement  of  tlio  times.  {War,2i;  Comr.,  3!);  Colby,  JO;  G.  I).,  46.) 
On  January  11  an  unprovoked  murder  was  committed  on  a  small 
party  of  peaceable  Indians  on  Belle  Fourche,  or  North  fork  of  Cheyenne 
river,  by  which  the  Indians  who  had  come  in  to  surrender  were  once 
more  tlirown  into  such  alarm  that  for  a  time  it  seemed  as  if  serious 
trouble  might  result.  A  party  of  Ogalala  from  Pine  Ridge,  consisting 
of  Few  Tails,  a  kindly,  peaceable  old  man,  with  his  wife,  an  old  woman, 
and  One  Feather,  with  his  wife  and  two  children — one  a  girl  about  13 
years  of  age  and  the  other  an  infant — had  been  hunting  in  the  Black 
Hills  under  a  pass  from  the  agency.  They  had  had  a  successful  hunt,  and 
were  returning  with  their  two  wagons  well  loaded  with  meat,  when  they 
camped  for  the  night  at  the  mouth  of  Alkali  creek.  During  the  even- 
ing they  were  visited  by  some  soldiers  stopping  at  a  ranch  a  few  miles 
distant,  who  examined  their  pass  and  pronounced  it  <ill  right.  In  the 
moxning,  after  breakfast,  the  Indians  started  on  again  toward  the  agency, 
but  had  gone  only  a  few  hundred  yards  when  they  were  fired  upon  by 
a  party  of  white  men  concealed  near  the  road.  The  leaders  of  the 
whites  were  three  brothers  named  Cnlbertson,  one  of  whom  had  but 
recently  returned  from  the  penitentiary.  One  of  the  murderers  had 
visited  the  Indians  in  their  camp  the  night  before,  and  even  that  very 
morning.  At  the  first  fire  Few  Tails  was  killed,  together  with  both 
ponies  attaclied  to  the  wagon.  His  wife  jumped  out  and  received  two 
bullets,  which  brought  her  to  the  ground.  The  murderers  rode  past  her, 
however,  to  get  at  the  other  Indian,  who  was  coming  up  behind  in  the 
other  wagon  with  his  wife  and  two  children.  As  soon  as  he  saw  his 
companion  killed,  One  Feather  turned  his  wagon  in  the  other  direction, 
and,  telling  his  wife,  who  had  also  been  shot,  to  drive  on  as  fast  as  she 
could  to  save  the  children,  he  jumped  upon  one  of  the  spare  ponies  and 
held  off  the  murderers  until  his  family  had  had  time  to  make  some.dis- 
tance.  He  then  turned  and  joined  his  fomily  and  drove  on  for  some  8  or 
10  miles  until  tlie  pursuers  came  up  again,  when  he  again  turned  and 
fought  them  off,  while  his  wife  went  ahead  with  the  wagon  and  the 
children.  The  wounded  woman  bravely  drove  on,  while  the  two  little 
children  lay  down  in  the  wagon  with  their  heads  covered  up  in  the 
blankets.  As  they  drove  they  passed  near  a  house,  from  which  several 
other  shots  were  fired  at  the  flying  mother,  when  her  husband  again 
rode  up  and  kept  off  the  whole  party  until  the  wagon  could  get  ahead. 
Finally,  as  the  ponies  were  tired  out,  this  heroic  man  abandoned  the 
wagon  and  put  the  two  children  on  one  of  the  spare  ponies  and  his 
wounded  wife  and  himself  upon  another  and  continued  to  retreat  until 
the  whites  gave  up  the  pursuit.  He  finally  reached  the  agency  with  the 
wife  and  children. 


890  THE    GHOST-DANCE    RELIGION  [etii.ann.u 

The  wife  of  Few  Tails,  after  falling  wounded  by  two  bullets  beside  the 
wagon  in  which  was  her  dead  husband,  lay  helpless  and  probably  uncon- 
scious upon  the  ground  through  all  the  long  winter  night  until  morning, 
when  she  revived,  and  finding  one  of  the  horses  still  alive,  mounted  it 
and  managed  by  night  to  reach  a  settler's  house  about  15  miles  away. 
Instead  of  meeting  help  and  sympathy,  however,  she  was  driven  oft'  by 
the  two  men  there  with  loaded  rifles,  and  leaving  her  horse  in  her  fright, 
she  hurried  away  as  well  as  she  could  with  a  bullet  in  her  leg  and 
another  in  her  breast,  passing  by  the  trail  of  One  Feather's  wagon  Avith 
the  tracks  of  his  pursuers  fresh  behind  it,  until  she  came  near  a  trader's 
store  about  20  miles  farther  south.  Afraid  to  go  near  it  on  account  of 
her  last  experience,  the  poor  woman  circled  around  it,  and  continued, 
wounded,  cold,  and  starving  as  she  was,  to  travel  by  night  and  hide 
by  day  until  she  reached  the  Bad  Lands.  The  rest  may  be  told  in  her 
own  words : 

After  that  I  traveled  every  night,  resting  daytime,  until  I  got  here  at  the  beef  cor- 
ral. Then  I  was  very  tired,  and  was  near  the  military  camp,  and  early  in  the  morn- 
ing a  soldier  came  out  and  he  shouted  something  back,  and  in  a  few  minutes  fifty 
men  were  there,  and  they  got  a  blanket  and  took  me  to  a  tent.  I  had  no  blanket 
and  my  feet  were  swelled,  and  I  was  about  ready  to  die.  After  I  got  to  the  tent  a 
doctor  came  \n — a  soldier  doctor,  because  he  had  straps  on  his  shoulders — and 
washed  me  and  treated  me  well. 

A  few  of  the  soldiers  camped  near  the  sceneof  the  attack  had  joined 
in  the  pursuit  at  the  beginning,  on  the  representations  of  some  of  the 
murderers,  but  abandoned  it  as  soon  as  they  found  their  mistake. 
According  to  all  the  testimony,  the  killing  was  a  wanton,  unprovoked, 
and  deliberate  murder,  yet  the  criminals  were  acquitted  in  the  local 
courts.  The  apathy  displayed  by  the  authorities  of  Meade  county, 
South  Dakota,  in  which  the  murder  was  committed,  called  forth  some 
vigorous  protests.  Colonel  Shafter,  in  his  statement  of  the  case,  con- 
cludes, referring  to  the  recent  killing  of  Lieutenant  Casey :  "So  long  as 
Indians  are  being  arrested  and  held  for  killing  armed  men  under  condi- 
tions of  war,  it  seems  to  me  that  the  white  murderers  of  a  part  of  a 
band  of  peaceful  Indians  should  not  be  permitted  to  escape  punish- 
ment." The  Indians  took  the  same  view  of  the  case,  and  when  General 
Miles  demanded  of  Young  nian-afraid-of-his-horses  the  surrender  of 
the  slayers  of  Casey  and  the  herder  Miller,  the  old  chief  indignantly 
replied:  "No;  I  willnot  surrender  them,  but  if  you  will  bring  the  white 
men  who  killed  Few  Tails,  I  will  bring  the  Indians  who  killed  the  white 
soldier  and  the  herder;  and  right  out  here  in  front  of  your  tipi  I  will 
have  my  young  men  shoot  the  Indians  and  you  have  your  soldiers  shoot 
the  white  men,  and  then  we  will  be  done  with  the  whole  business." 

In  regard  to  the  heroic  conduct  of  One  Feather,  the  ofiicer  then  in 
charge  of  the  agency  says:  "The  determination  and  genuine  courage, 
as  well  as  the  generalship  he  manifested  in  keeping  at  a  distance  the 
six  men  who  were  pursuing  him,  and  the  devotion  he  showed  toward 
his  family,  risking  his  life  against  great  odds,  designate  him  as  entitled 
to  a  place  on  the  list  of  heroes."    ( War,  25;  Comr.,  40;  G.  I).,  47.) 


MooNKY]  THK    RESULTS    OK    TIIK    TROUBLE  891 

Oil  tlio  rccofiimendation  of  Oeneral  ^liles,  a  larjie  delefjation  of  the 
priiici])al  leaders  of  both  friendly  aud  hostile  parties  among  the  .Sioux 
was  allowed  to  visit  Washington  in  February,  1891,  to  present  their 
grievances  and  sujigest  remedies  for  dissatisfaction  in  the  future. 
Airiong  the  principal  speakers  were:  From  Pine  Kidge,  American 
Horse,  Captain  George  Sword,  Big  l?oad,  and  He  Dog;  from  Rosebud, 
White  Bird  and  Turning  Hawk ;  from  Cheyenne  River,  Little  No  Heart 
and  Straight  Head;  from  Standing  Rock,  John  Grass  and  Mad  Beiir. 
The  interpreters  were  Reverend  C.  S.  Cook,  David  Zephier,  Louis 
Primean,  Louis  Richard,  Clarence  Three  Stars,  and  Louis  Shangreaii. 
Their  visit  was  eminently  satisfactory  and  resulted  in  the  inauguration 
of  a  more  efficient  administration  of  Sioux  aftairs  for  the  future.  Steps 
were  taken  to  reimburse  those  whose  ponies  had  been  confiscated  at  the 
time  of  the  Custer  war  in  187f>,  and  additional  appropriations  were 
made  for  rations,  so  that  before  the  end  of  the  year  the  Indians  were 
receiving  half  as  much  more  as  before  the  outbreak.  [War,  2(>.)  On 
returning  to  their  homes  the  Indians  of  the  various  Sioux  agencies 
went  to  work  in  good  faith  putting  in  their  crops  and  caring  for  their 
stock,  and  in  a  short  time  all  further  apprehension  was  at  an  end. 

The  discussion  of  Indian  aft'airs  in  connection  with  the  outbreak  led 
to  the  passage  by  Congress  of  a  bill  which  enacted  that  all  future 
vacancies  in  the  office  of  Indian  agent  should  be  filled  by  military 
officers  selected  by  the  Indian  office  and  detailed  for  the  purpose  from 
the  army.  At  the  same  time  a  plan  was  originated  to  enlist  Indians  as 
a  component  part  of  the  regular  army.  Small  parties  from  various 
tribes  hud  long  been  attached  to  various  posts  and  commands  in  an 
irregular  capacity  as  scouts.  These  bodies  of  scouts  were  now  reduced 
in  number  or  disbanded  altogether,  and  in  their  stead  were  organized 
Indian  troops  or  companies  to  be  regularly  attached  to  the  different 
cavalry  or  infantry  regiments.  In  the  spring  of  1891  offlcers'were  sent 
out  to  various  western  reservations,  and  succeeded  in  thus  recruiting  a 
number  of  regular  troojis  from  among  the  most  warlike  of  the  tribes, 
a  considerable  part  of  these  coming  from  the  late  hostile  Sioux. 

Although  the  campaign  lasted  only  about  a  month  tlie  destruction 
of  life  was  great,  for  an  Indian  war,  and  the  money  loss  to  the  govern- 
ment and  to  individuals  was  something  enormous.  Three  officers  and 
28  privates  were  killed  or  mortally  wounded  during  the  campaign,  and 
4  officers  and  38  ])rivates  were  less  seriously  wounded,  several  of  these 
dying  later  on.  (  War,  37.)  The  Indian  loss  can  not  be  stated  exactly. 
In  the  arrest  of  Sitting  Bull  there  were  killed  or  mortally  wounded  8 
of  Sitting  Bull's  party  and  0  police,  a  total  of  14.  Those  killed  in  the 
Wounded  Knee  fight,  or  who  afterward  died  of  wounds  or  exposure, 
numbered,  according  to  the  best  estimates,  at  least  250.  Those  after- 
ward killed  in  the  various  small  skirmishes,  including  the  Few  Tails 
affair,  may  have  numbered  20  or  30.  In  all,  the  campaign  cost  the 
lives  of  40  whites  and  others  on  the  government  side  and  about  300  or 
more  Indians. 


892  THE    GHOST-DANCE    RELIGION  [eth.anx.14 

The  direct  or  incidental  expenses  of  the  campaign  were  as  follows: 
Expenses  of  the  Department  of  Justice  for  defending  Plenty  Horses  and 
prosecuting  the  murderers  of  Few  Tails,  unknown ;  appropriation  by 
Congress  to  reimburse  Nebraska  national  guard  for  expense  of  service 
during  the  campaign,  $43,000;  paid  out  under  act  of  Congress  to  reim- 
burse friendly  Indians  and  other  legal  residents  on  tlie  reservations  for 
property  destroyed  by  hostiles,  $97,046.85  {Conir.,  41);  extra  expense 
of  Commissary  department  of  the  army,  $37,764.09;  extra  expense  of 
the  Medical  department  of  the  army,  $1,164,  besides  extra  supplies  pur- 
chased by  individuals;  extra  expenses  of  Ordnance  department  of  the 
army,  for  ammunition,  not  accounted  for;  total  extra  expense  of  Quar- 
termaster's department  of  the  army,  $915,078.81,  including  $120,634.17 
for  transportation  of  troops  over  bonded  railroads.  [A.  G.  0.,8.)  The 
total  expense,  public  or  private,  was  probably  but  little  short  of 
$1,200,000,  or  nearly  $40,000  per  day,  a  significant  commentary  on  the 
bad  policy  of  breaking  faith  with  Indians. 

According  to  the  report  of  the  agency  farmer  sent  out  after  the 
trouble  to  learn  tlieextent  of  property  of  the  friendly  Indians  destroyed 
by  tlie  hostiles  on  Pine  Ridge  agency,  there  were  burned  53  Indian 
dwellings,  1  church,  2  schoolhouses,  and  a  bridge,  all  on  White  Clay 
creek,  while  nearly  every  remaining  house  along  the  creek  had  the  win- 
dows broken  out.  A  great  deal  of  farming  machinery  and  nearly  all 
of  the  hay  were  burned,  while  stoves  were  broken  to  pieces  and  stock 
killed.  A  few  of  the  friendly  Indians  had  been  so  overcome  by  the 
excitement  that  they  had  burned  their  own  houses  and  run  their 
machinery  down  high  hills  into  the  river,  where  it  was  found  frozen 
in  the  ice  several  months  later.     (G.  J>.,  ^c9.) 

In  view  of  the  fact  that  only  one  noncombatant  was  killed  and  no 
depredations  were  committed  off  the  reservation,  the  panic  among  the 
frontier  settlers  of  both  Dakotas,  Nebraska,  and  Iowa  was  something 
ludicrous.  The  inhabitants  worked  themselves  into  such  a  high  panic 
that  ranches  and  even  whole  villages  were  temporarily  abandoned  and 
the  people  flocked  into  the  railroad  cities  with  vivid  stories  of  murder, 
scalping,  and  desolation  that  had  no  foundation  whatever  in  fact.  A 
reliable  authority  who  was  on  the  ground  shortly  after  the  scare  had 
subsided  gives  this  characteristic  instance  among  others: 

lu  another  city,  a  place  of  3,000  inhabitants,  75  miles  from  any  Indians  and  150 
miles  from  any  hostiles,  word  came  about  2  o'clock  Sunday  morning  for  the  militia 
to  be  in  readiness.  The  company  promptly  assembled,  were  instructed  and  drilled. 
In  an  eveninj;  church  service  one  of  the  pastors  broke  out  in  prayer :  "  O  Lord,  pre- 
pare us  fbr  what  awaits  us.  We  have  just  been  listening  to  the  sweet  sounds  of 
praise,  but  ere  the  morning  sun  we  may  hear  the  war  whoop  of  the  red  man."  The 
eifect  on  children  and  nervous  persons  may  be  imagined.  The  legislature  was  in 
session  and  the  impression  upon  that  body  was  such  as  to  lead  it  to  make  an  appro- 
priation for  the  benelit  of  the  state  militia  at  the  expense  of  one  to  the  state  agricul- 
tural fair.     (Comr.,43.) 

The  crisis  produced  the  usual  crop  of  patriots,  all  ready  to  serve  their 
conntry — usually  for  a  consideration.    Among  these  was  a  lady  of  Utica, 


MooNEY]  PATRIOTIC    OFFERS   OF   AID  893 

New  York,  claiming  to  be  of  the  renowned  Iroqnois  blood,  and  styliup 
herself  tlie  "Doctor  Princess  Viroijna,"  who,  with  her  sister  "Wyninia," 
wrote  to  the  Indian  Oflicti  for  a  commission  to  go  out  to  try  the  effect  of 
moral  suasion  on  the  belligerent  Sioux,  representing  that  by  virtue  of 
her  descent  from  a  long  line  of  aboriginal  princes  she  would  be  wel- 
comed with  enthusiasm  and  accomplish  her  mission  of  peace.  ( 0.  D.,4!).) 
As  a  nnitter  of  fact,  neither  of  the  names  Viroqua  or  Wynima  could 
be  pronounced  by  a  genuine  Iroquois  knowing  only  his  own  tongue,  and 
the  second  one,  Wynima,  is  borrowed  from  Meacham's  sensational  his- 
tory of  the  Modoc  war  in  California. 

The  proprietor  of  a  "wild  west"  show  in  New  York,  signing  himself 
Texas  Ben,  wrote  also  volunteering  his  services  and  submitting  as 
credentials  his  museum  letter-head,  stating  that  he  had  served  with 
Quantrell,  and  had  the  written  indorsement  of  Cole  Younger.  An  old 
veteran  of  the  Iowa  soldiers'  home  wrote  to  Secretary  Noble,  with  a 
redundance  of  capitals  and  much  bad  spelling,  offering  his  help  against 
the  hostiles,  saying  that  he  had  been  "liAZeD"  among  them  and  could 
"ToLK  The  TUN"  and  was  ready  to  "Do  eneThin  FoH  mY  CuntRY," 
{O.  I).,  50.) 

A  band  of  patriots  in  Minnesota,  whose  early  education  appears  to 
have  been  somewhat  neglected,  wrote  to  the  Secretary  of  the  Interior 
offering  to  organize  a  company  of  50  meti  to  put  down  the  outbreak, 
provided  the  government  would  look  after  a  few  items  which  they 
enumerated :  "  The  government  to  Furnish  us  with  Two  good  Horses 
Each  a  good  Winchester  Rifle,  Two  good  Cotes  Revolvers  and  give  us 
$300.00  .Bounty  and  say  a  Salary  of  Fifty  Per  Month,  Each  and  our 
own  judgment  <ind  we  will  settel  this  Indian  question  For  Ever,  and 
Rations  and  Ammunition.  We  Should  Have  in  addition  to  this  say 
Five  dollars  a  Head."     (G.  J).,  51.) 

A  man  named  Albert  Hopkins  appeared  at  Pine  Ridge  in  December, 
1890,  wearing  a  blanket  and  claiming  to  be  the  Indian  messiah,  and 
announced  his  intention  of  going  alone  into  the  Bad  Lands  to  the 
Indians,  who  were  expecting  his  arrival,  with  the  "Pansy  Banner  of 
Peace."  His  claims  were  ridiculed  by  Red  Cloud  and  others,  and  he 
was  promptly  arrested  and  put  off  the  reservation.  However,  he  was 
not  dead,  but  only  sleeping,  and  on  March,  1893,  having  come  to  Wash- 
ington, he  addressed  an  urgent  letter  to  Secretary  Noble  requesting 
official  authority  to  visit  the  Sioux  reservations  and  to  preach  to  the 
Indians,  stating  that  "with  the  help  of  the  Pansy  and  its  motto  and 
manifest  teaching,  '  Union,  Culture,  and  Peace,'  and  the  star-pansy 
banner,  of  which  I  inclose  an  illustration,  I  hope  to  establish  the  per- 
manent peace  of  the  border."  He  signs  himself  "Albert  C.  Hopkins, 
Pres.  Pro.  tem.  The  Pansy  Society  of  America." 

The  letter  was  referred  to  the  Indian  Office,  which  refused  permission. 
This  brought  a  reply  from  Hopkins,  who  this  time  signs  himself  "The 
Indian  Messiah,"  in  which  he  states  that  as  the  Indians  were  expecting 
the  messiah  in  the  spring,  "  in  accordance  witL  the  prophecy  of  Sitting 


894         .  THE    GHOST-DANCE   KELIGION  [eth.a!«k.U 

Bull,"  it  was  necessarj  that  lie  should  go  to  them  at  once,  so  that  they 
might  "  accept  the  teaching  of  the  pansy  and  its  motto,  which  now 
they  only  partially  or  very  doubtfully  accept." 

Keceiving  no  answer,  he  wrote  again  about  the  end  of  March,  both 
to  the  Secretary  and  to  the  Indian  Oommissioner,  stating  that  messiahs, 
being  human,  were  subject  to  human  limitations,  of  which  fact  the 
Indians  were  well  aware,  but  warning  these  officials  that  if  these  limi- 
tations were  set  by  the  government  it  would  be  held  responsible  for 
his  nonappearance  to  the  Indians,  as  he  had  promised,  "before  the 
native  pansies  blossom  on  the  prairies."  He  ends  by  stating  that  he 
would  leave  on  Easter  Sunday  for  the  Sioux  country,  but  as  nothing  was 
heard  of  him  later,  it  is  presumed  that  he  succumbed  to  the  limitations. 
((?.!>.,  55.) 

The  first  direct  knowledge  of  the  messiah  and  the  Ghost  dance  came 
to  the  northern  Arapaho  in  Wyoming,  through  Nakash,  "Sage,"  who, 
with  several  Shoshoni,  visited  the  messiah  in  the  early  spring  of  1889, 
and  on  his  return  brought  back  to  his  people  the  first  songs  of  the 
dance,  these  being  probably  some  of  the  original  Paiute  songs  of  the 
messiah  himself.  The  Ghost  dance  was  at  once  inaugurated  among 
the  Shoshoni  and  northern  Arapaho.  In  the  summer  of  the  same  year 
the  first  rumors  of  the  liew  redeemer  reached  the  southern  Arapaho 
and  Cheyenne  in  Oklahoma,  through  the  medium  of  letters  written  by 
returned  pupils  of  eastern  government  schools. 

Fresh  reports  of  wonderful  things  beyond  the  mountains  were  con- 
stantly coming  to  the  northern  prairie  tribes,  and  the  excitement  grew 
until  the  close  of  the  year  1889,  when  a  large  delegation,  including 
Sioux,  northern  Cheyenne,  and  northern  Arapaho,  crossed  the  moun- 
tains to  the  Paiute  country  to  see  and  talk  with  the  messiah.  Among 
the  Sioux  delegates  were  Short  Bull,  Fire  Thunder,  and  Kicking  Bear, 
as  already  stated.  Among  the  Cheyenne  were  Porcupine  and  several 
others,  including  one  woman.  The  Arapaho  representatives  were  Sit- 
ting Bull  (Hiinii'chathi'ak)  and  Friday.  The  delegates  from  the  differ- 
ent tribes  met  at  Wind  Eiver  reservation,  in  Wyoming,  which  they  left 
about  Christmas,  and  after  stopping  a  short  time  among  the  Bannock 
and  Shoshoni  at  Fort  Hall,  went  on  to  Walker  lake,  in  Nevada.  They 
were  gone  some  time  and  returned  to  Wyoming  in  March  of  1890,  the 
Sioux  and  Cheyenne  continuing  on  to  their  homes  farther  east.  Accord- 
ing to  the  statement  of  Nakash  they  had  a  five  days'  conference  with  the 
messiah,  who  at  one  time  went  into  a  trance,  but  his  visitors  did  not. 

Before  their  return  the  southern  Arapaho,  in  Oklahoma,  had  sent  up 
Wa'tiin-ga'a,  "Black  Coyote,"  an  officer  of  the  Indian  police,  and 
Wasliee,  a  scout  at  Fort  ileno,  to  their  relatives  in  Wyoming  to  learn 
definitely  as  to  the  truth  or  falsity  of  the  rumors.  Washee  went  on  to 
Fort  Hall,  where  his  faith  failed  him,  and  he  came  back  with  the  report 
that  the  messiah  was  only  a  half  blood.  This  was  not  correct,  but 
Washee  himself  afterward  acknowledged  that  he  had  based  his  report 


MooNEY]  SITTING   BULL   THE   AIIAPAHO  895 

on  hearsay.  Black  Coyote  remained  until  the  other  delegates  returned 
from  the  I'aiute  country  with  the  announcemeut  that  all  that  had  been 
said  of  the  messiah  and  the  advent  of  a  new  earth  was  true.  He  listened 
eajjerly  to  all  they  had  to  tell,  took  part  with  the  rest  in  the  dance, 
learned  the  songs,  and  returned  in  April,  1890,  and  inaugurated  the 
first  (ihost  dance  in  the  south  among  the  Arapaho. 

The  Cheyenne,  being  skeptical  by  nature,  were  unwilling  to  trust 
entirely  to  the  report  of  Black  Coyote  and  so  sent  up  two  delegates  of 
their  own,  Little  Chief  and  Bark,  to  investigate  the  story  in  the  north. 
Somewhat  later  White  Shield,  another  Cheyenne,  went  up  alone  on  the 
same  errand.  Their  report  being  favorable,  the  Cheyenne  also  took  up 
the  Ghost  dance  in  the  summer  of  1890.  They  never  went  into  it  with 
the  same  fervor,  however,  and  although  they  had  their  separate  dance 
with  songs  in  their  own  language,  they  more  commonly  danced  together 
with  the  Arapaho  and  sang  with  them  the  Arapaho  songs.  For  several 
years  the  old  Indian  dances  had  been  nearly  obsolete  with  these  tribes, 
but  as  the  new  religion  meant  a  revival  of  the  Indian  idea  they  soon 
became  common  again,  with  the  exception  of  the  war  dance  and  others 
of  that  kind  which  were  strictly  prohibited  by  the  messiah. 

From  this  time  the  Ghost  dance  grew  in  fervor  and  frequency  among 
the  Arapaho  and  Cheyenne.  In  almost  every  cami^  the  dance  would  be 
held  two  or  three  times  a  week,  beginning  about  sunset  and  often  con- 
tinuing until  daylight.  The  excitement  reached  fever  heat  in  September, 
1890,  when  Sitting  Bull  came  down  from  the  northern  Arapaho  to 
instruct  the  southern  tribes  in  the  doctrine  and  ceremony. 

At  a  great  Ghost  dance  held  on  South  Canadian  river,  about  2  miles 
below  the  agency  at  Darlington,  Oklahoma,  it  was  estimated  that  3,000 
Indians  were  present,  including  nearly  all  of  the  Arapaho  and 
Cheyenne,  with  a  number  of  Caddo,  Wichita,  Kiowa,  and  others.  The 
first  trances  of  the  Ghost  dance  among  the  southern  tribes  occurred 
at  this  time  through  the  medium  of  Sitting  Bull.  One  informant  states 
that  a  leader  named  Howling  Bull  had  produced  trances  at  a  dance  on 
the  Washita  some  time  before,  but  the  statement  lacks  confirmation. 

As  Sitting  Bull  was  the  great  apostle  of  the  Ghost  dance  among  the 
southern  tribes,  being  regarded  almost  in  the  same  light  as  the  mes- 
siah himself,  he  merits  special  notice.  He  is  now  about  42  years  of 
age  and  at  the  beginning  of  his  apostleship  in  1890  was  but  36.  He  is 
a  full-blood  Arapaho,  although  rather  light  in  complexion  and  color  of 
eyes,  and  speaks  only  his  native  language,  but  converses  with  ease  in 
the  universal  sign  language  of  the  plains.  It  was  chiefly  by  means  of 
this  sign  language  that  he  instructed  his  disciples  among  the  Caddo, 
Wichita,  and  Kiowa.  He  is  about  5  feet  8  inches  tall,  dignified  but 
plain  in  his  bearing,  and  with  a  particularly  winning  smile.  His  power 
over  those  with  whom  he  comes  in  contact  is  evident  from  the  report  of 
Lieutenant  (now  Captain)  Scott,  who  had  been  ordered  by  the  War 
Department  to  investigate  the  Ghost  dance,  and  who  for  weeks  had 
14  ETH— PT  2 17 


896  THE    GHOST-DANCE   RELIGION  [etu.ann.u 

been  denouncing  him  as  a  liumbug,  but  wlio,  on  finally  meeting  him  for 
the  first  time,  declares  that  the  opinion  formed  before  seeing  him 
began  to  change  in  his  favor  almost  immediately.  {6.  D.,  53.)  In  con- 
versation with  the  author  Sitting  Bull  stated  that  he  was  originally  a 
southern  Arapaho,  but  went  up  to  live  with  the  northern  branch  of  the 
tribe,  in  Wyoming,  about  1876.  When  a  boy  in  the  south  he  was 
known  as  BitJiye,  "Captor,"  but  on  reaching  manhood  his  name  was 
changed,  in  conformity  with  a  common  Indian  custom,  to  Hana'cha-thi'ftk, 
"Sitting  Bull."  On  returning  to  the  south,  after  having  visited  the 
messiah,  he  found  his  brother  known  under  the  same  name,  and  to 
avoid  confusion  the  brother  then  adopted  the  name  of  Scabby  Bull, 
by  which  he  is  now  known.     It  should  be  mentioned  that  an  Indian 


Fio.  83 — Sitting  Bull  the  Arapaho  apostle. 

\  "brother"  may  be  only  a  cousin,  as  no  distinction  is  made  in  the  Indian 

i  system.    On  removing  to  the  south  he  fixed  his  abode  near  Cantonment, 

\  Oklahoma,  where  he  now  resides. 

With  regard  to  the  reverence  in  which  he  was  held  by  his  disciples 
at  this  time,  and  of  his  own  sincerity.  Captain  Scott  says: 

yit  was  very  difficult  to  get  an  opiiortiinity  to  talk  with  him  quietly  on  account  of 
the  persistent  manner  in  which  he  was  followed  about.  All  sorts  of  people  wanted 
to  touch  him,  men  and  women  would  come  in,  rub  their  hands  on  him,  and  cry,  which 
demonstration  he  received  with  a  patient  fortitude  that  was  rather  ludicrous  at 
times.  While  he  by  no  means  told  ns  everything  he  knew,  it  was  easy  to  believe 
that  he  was  not  the  rank  impostor  that  1  had  before  considered  him.  He  makes  no 
demands  for  presents  while  at  these  camps.     This  trip  entailed  a  ride  of  200  miles  in 


f-^^    Of   Tfl«      *, 

(tyKIVBRSITTl 


L-^r 


MooNET]  BLACK   COYOTE  897 

the  winter  seiisou,  at  the  request  of  the  Wichitas,  for  which  I  understand  they  paid 
hiui  $50  before  starting,  but  everything  that  was  given  him  while  at  this  camp 
was  a  \oluntary  gift,  prompted  entirely  by  the  good  wishes  of  the  giver.  He  took 
but  little  property  away  when  he  left,  and  I  saw  but  one  horse  that  I  thought  he 
had  not  brought  down  with  him. 

Upon  being  asked  concerning  his  religion,  he  said  that  all  I  had  heard  must  not 
be  attributed  to  him,  as  some  of  it  was  false;  that  he  does  not  believe  that  he  saw 
the  veritable  "Jesus"  alive  in  the  north,  but  he  did  see  a  man  there  whom  "Jesus" 
had  helped  or  inspired.  This  jierson  told  him  that  if  he  persevered  in  the  dance  it 
would  cause  sickness  and  death  to  disappear.  He  avoided  some  of  the  questions 
about  the  coming  of  the  buffalo,  etc,  and  under  the  circumstances  it  was  not  possi- 
ble to  draw  him  out  further,  and  the  subject  of  religion  was  then  dropped,  with  the 
intention  of  taking  it  up  at  a  more  favorable  time,  but  this  time  never  came.  A 
great  many  of  the  doings  seen  at  these  dances  are  the  afterthoughts  of  all  kinds  of 
people.  I  have  seen  some  of  them  arise  and  have  watched  their  growth.  These  are 
not  the  teachings  of  Sitting  Bull,  although  he  refrains  from  interfering  with  tEem 
through  policy.  He  took  no  part  in  the  humbuggery  going  on,  but  danced  and 
sang  like  the  humblest  individual  there.  These  things,  taken  in  connection  with 
Apiatan's  letter,  would  make  it  seem  that  Sitting  UuU  has  been  a  dupe  himself 
partly,  and  there  is  a  possibility  that  he  is  largely  sincere  in  his  teachings.  There  is 
this  to  be  said  in  his  favor,  that  he  has  given  these  people  a  better  religion  than  they 
ever  had  before,  taught  them  precepts  which  if  faithftilly  carried  out  will  bring 
them  into  better  accord  with  their  white  neighbors,  and  has  prepared  the  way  for 
their  final  Christianizatiou.     For  this  he  is  entitled  to  no  little  credit.     (G,  D.,  54. ) 

He  made  no  claim  to  be  a  regular  mediciiie-man,  and  so  far  as  known 
never  went  into  a  trance  himself.  Since  the  failure  of  his  predictions, 
especially  with  regard  to  the  recovery  of  the  ceded  reservation,  he  has 
fallen  from  his  high  estate.  Truth  compels  us  also  to  state  that,  in  spite 
of  his  apostolic  character,  he  is  about  as  uncertain  in  his  movements  as 
the  average  Indian. 

After  Sitting  Bull,  the  principal  leader  of  the  Ghost  dance  among  the 
southern  Arapaho  is  Wa'tiin-ga'a  or  Black  Coyote,  from  whom  the 
town  of  Watoiiga,  in  Canadian  county,  derives  its  name.  Black  Coyote 
is  a  man  of  considerable  importance  both  in  his  tribe  and  in  his  own  esti- 
mation, and  aspires  to  be  a  leader  in  anything  that  concerns  his  people.. 
With  a  natural  predisposition  to  religious  things,  it  is  the  dream  of  his 
life  to  be  a  great  priest  and  medicineman.  At  the  same  time  he  keeps 
a  sharp  lookout  for  his  temporal  aftairs,  and  has  managed  to  accu- 
mulate considerable  property  in  wagons  and  livestock,  including  three 
wives.  Although  still  a  young  man,  being  but  little  more  than  40  years 
of  age,  he  has  had  his  share  of  the  world's  honors,  being  not  only  a 
leader  in  the  Ghost  dance  and  other  Indian  ceremonies,  tribal  delegate 
to  Washington,  and  captain  of  the  Indian  police,  but  also,  in  his  new 
character  of  an  American  citizen,  deputy  sherift"  of  Canadian  county. 
He  is  a  good-natured  fellow,  and  vain  of  his  possessions  and  titles,  but 
at  the  same  time  thoroughly  loyal  and  reliable  in  the  discharge  of  his 
duties,  and  always  ready  to  execute  his  orders  at  whatever  personal 
risk.  His  priestly  ambition  led  llim  to  make  the  journey  to  the  north, 
in  which  he  brought  back  the  first  songs  of  the  Ghost  dance,  and  thus 
became  a  leader,  and  a  year  later  he  headed  a  delegation  from  Gkla- 


898  THE    GHOST-DANCE    RELIGION  [eth,ann.14 

homa  to  the  messiah  of  Walker  lake.  He  has  repeatedly  asked  me  to 
get  for  him  a  permanent  license  from  the  government  to  enable  him  to 
visit  the  various  reservations  at  will  as  a  general  evangel  of  Indian 
medicine  and  ceremony.  Black  Coyote  in  full  uniform,  with  official 
badge,  a  Harrison  medal,  and  an  immense  police  overcoat,  which  he  pro- 
cured in  Washington,  and  riding  with  his  three  wives  in  his  own  double- 
seated  coach,  is  a  spectacle  magnificent  and  impressive.  Black  Coyote 
in  breechcloth,  paint,  and  feathers,  leading  the  Ghost  dance,  or  sitting 
flat  on  the  ground  and  beating  the  earth  with  his  hand  in  excess 
of  religious  fervor,  is  equally  impressive.  It  was  this  combination  of 
vanity  of  leadership  and  sense  of  duty  as  a  government  officer  that 
made  him  my  first  and  most  willing  informant  on  the  Ghost  dance, 
and  enabled  me  through  him  to  do  so  much  with  the  Arapaho. 

In  his  portrait  (plate  cv)  a  number  of  scars  will  be  noticed  on  his 
chest  and  arms.  The  full  number  of  these  scars  is  seventy,  arranged 
in  various  patterns  of  lines,  circles,  crosses,  etc,  with  a  long  figure  of 
the  sacred  pipe  on  one  arm.  According  to  his  own  statement  they  were 
made  in  obedience  to  a  dream  as  a  sacrifice  to  save  the  lives  of  his 
children.  Several  of  his  children  had  died  in  rapid  succession,  and  in 
accordance  with  Indian  custom  he  undertook  a  fast  of  four  days  as  an 
expiation  to  the  overruling  spirit.  During  this  time,  while  lying  on  his 
bed,  he  heard  a  voice,  somewhat  resembling  the  cry  of  an  owl  or  the 
subdued  bark  of  a  dog.  The  voice  told  him  that  if  he  wished  to  save 
his  other  children  he  must  cutout  seventy  pieces  of  skin  and  otter  them 
to  the  sun.  He  at  once  cut  out  seven  pieces,  held  them  out  to  the  sun 
and  prayed,  and  then  buried  them.  But  the  sun  was  not  satisfied,  and 
soon  after  he  was  warned  in  a  vision  that  the  full  number  of  seventy 
must  be  sacrificed  if  he  would  save  his  children.  He  then  did  as 
directed,  cutting  out  the  pieces  of  skin  in  the  various  patterns  indicated, 
offering  each  in  turn  to  the  sun  with  a  prayer  for  the  health  of  his 
family,  and  then  burying  them.  Since  then  there  has  been  no  death 
in  his  family.  In  cutting  out  the  larger  pieces,  some  of  which  were 
several  inches  long  and  nearly  half  au  inch  wide,  the  skin  was  first 
lifted  up  with  an  awl  and  then  sliced  away  with  a  knife.  This  had  to 
be  done  by  an  assistant,  and  Black  Coyote  was  particular  to  show  me 
by  signs,  sitting  very  erect  and  bracing  himself  firmly,  that  he  had  not 
flinched  during  the  process. 

As  has  been  stated,  the  first  trances  in  the  southern  Ghost  dance 
occurred  at  the  great  dance  held  near  the  Cheyenne  and  Arapaho 
agency  under  the  auspices  of  Sitting  Bull  in  September,  1890.  On 
this  occasion  Cheyenne  and  Arapaho,  Caddo,  Wichita,  Kiowa,  and 
Apache  to  the  number  of  perhaps  3,000  assembled,  and  remained  together 
for  about  two  weeks,  dancing  every  night  until  dayliglit.  This  was  the 
largest  Ghost  dance  ever  held  in  the  s^uth.  After  dances  had  been  held 
for  two  or  three  nights  Sitting  Bull  announced  that  at  the  next  one  he 
would  perform  a  great  wonder  in  the  sight  of  all  the  people,  after 


RURFAU  OF  ETHNOLOGY 


FOURTEENTH  ANNUAL  REPORT       PL.    OV 


BLACK  COYOTE 


TTirirBIlSITT] 


MooKKY]  HYPNOTISM   IN   THE   DA^NCE  899 

which  they  would  be  able  to  make  songs  for  themselves.  He  said  no 
more,  but  dismissed  them  to  their  tipis,  wondering  what  this  miracle 
could  be.  On  the  next  night  he  appeared  wearing  a  wide-brim  hat 
with  a  single  eagle  feather,  the  same  hat  in  which  he  is  generally  seen. 
Nearly  all  of  the  two  tribes  of  Cheyenne  and  Arapaho  were  present, 
and  probably  GOO  or  800  weie  in  the  dance  circle  at  one  time.  Nothing 
unusual  occurred  for  several  hours  until  the  dancers  had  gradually 
worked  themselves  up  to  a  high  state  of  excitement,  when  Sitting  Bull 
stepped  into  the  circle,  and  going  up  close  in  front  of  a  young  Arapaho 
woman,  he  began  to  make  hypnotic  passes  before  her  face  with  the 
eagle  feather.  In  a  few  seconds  she  became  rigid  and  then  fell  to  the 
ground  unconscious.  Sitting  Bull  then  turned  his  attention  to  another 
and  another,  and  the  same  thing  happened  to  each  in  turn  until  nearly 
a  hundred  were  stretched  out  on  the  ground  at  once.  As  usual  in  the 
trances  some  lay  thus  for  a  long  time,  and  others  recovered  sooner,  but 
none  were  disturbed,  as  Sitting  Bull  told  the  dancers  that  these  were 
now  beholding  happy  visions  of  the  spirit  world.  When  next  they 
came  together  those  who  had  been  in  the  trance  related  their  exi^eriences 
in  the  other  world,  how  they  had  met  and  talked  with  their  departed 
friends  and  Joined  in  their  oldtime  amusements.  Many  of  them 
embodied  their  visions  in  songs,  which  were  sung  that  night  and  after- 
ward in  the  dance,  and  from  that  time  the  Ghost  dance  was  naturalized 
in  the  south  and  developed  rapidly  along  new  lines.  Each  succeeding 
dance  residted  in  other  visions  and  new  songs,  and  from  time  to  timel 
other  hypnotists  arose,  until  almost  every  camp  had  its  own. 

About  ^his  time  a  commission  arrived  to  treat  with  the  Cheyenne 
and  Arapaho  for  the  sale  of  their  reservation.  The  Indians  were 
much  divided  in  opinion,  the  great  majority  opposing  any  sale  what- 
soever, even  of  their  claim  in  the  Cherokee  strip,  which  they  believed 
was  all  that  the  agreement  was  intended  to  cover.  While  tlte  debate 
was  in  progress  Left  Hand,  chief  of  the  Arapaho,  went  to  Sitting 
Bull  and  asked  his  opinion  on  the  matter.  Sitting  Bull  advised  him 
to  sell  for  what  they  could  get,  as  they  had  need  of  the  money,  and 
in  a  short  time  the  messiah  would  come  and  restore  the  land  to  them. , 
On  this  advice  Left  Hand  signed  the  agreement,  in  the  face  of  threats  J 
from  those  opposed  to  it,  and  his  example  was  followed  by  nearly  all  of 
his  tribe.  This  incident  shows  how  thoroughly  Sitting  Bull  and  the 
other  Arapaho  believed  in  the  new  doctrine.  In  view  of  the  misery 
that  has  come  on  these  tribes  from  the  sale  of  their  reservation,  it  is 
sad  to  think  that  they  could  have  so  deceived  themselves  by  false 
hopes  of  divine  interposition.  A  large  party  of  the  Cheyenne  refused 
to  have  anything  to  do  with  the  sale  or  to  countenance  the  transaction 
by  accepting  their  share  of  the  purchase  money,  even  after  the  whites 
had  taken  possession  of  the  lands. 

The  troubles  in  the  Sioux  country  now  began  to  attract  public  atten- 
tion, and  there  was   suggestion  of  military  interference.    The  news- 


900  THE    GHOST-DANCE    RELIGION  (eth.ann.u 

paper  liar  has  reached  an  abnormal  development  in  Oklahoma,  and 
dispatches  from  Guthrie,  El  Eeno,  and  Oklahoma  City  were  filled 
with  vivid  accounts  of  war  dances,  scalping  parties,  and  imminent  out- 
breaks, mingled  with  frantic  appeals  for  troops.  A  specimen  dispatch 
stated  that  a  thousand  Kickapoo  were  dancing,  whereas  in  fact  the 
whole  tribe  numbers  only  325,  very  few  of  whom  were  in  any  way  con- 
cerned with  the  Ghost  dance,  Indian  Commissioner  Morgan  was  at  this 
time  (!N"ovember,  1890)  on  a  tour  of  inspection  among  the  western  tribes 
of  Oklahoma,  and  satisfied  himself  that  all  such  sensational  reports 
were  false,  and  that  there  was  no  danger  to  be  apprehended  from  the 
dance.  {G.D.,  55.)  At  the  same  time  the  War  Department  commis- 
sioned Lieutenant  (now  Captain)  H.  L.  Scott,  of  the  Seventh  cavalry, 
then  and  now  stationed  at  Fort  Sill,  Oklahoma,  to  investigate  the  mean- 
ing of  the  excitement  and  the  possibility  of  an  outbreak.  Captain 
Scott  was  eminently  fitted  for  the  work  by  his  intimate  acquaintance 
with  the  Indians  and  his  perfect  knowledge  of  the  sign  language.  In 
the  course  of  December,  1890,  and  January  and  February,  1891,  he  vis- 
ited the  various  camps  of  the  western  tribes  of  the  territory,  attended 
a  number  of  dances,  and  talked  with  the  leaders.  His  reports  on  the 
Ghost  dance  are  most  valuable,  and  confirmed  the  War  Department  in 
its  previous  opinion  that  no  danger  was  to  be  apprehended,  and  that 
the  true  policy  was  one  of  noninterference. 

The  dance  constantly  gathered  strength  among  the  Arapaho  and 
Cheyenne,  in  spite  of  the  failure  of  the  first  prediction,  and  spread 
rapidly  to  the  neighboring  tribes.  Sitting  Bull  himself  being  the  high 
priest  and  chief  propagandist.  The  adverse  report  brought  back  by 
A'piatan,  the  Kiowa,  in  the  spring  of  1891  had  no  effect  outside  of  his 
own  tribe.  In  the  early  part  of  that  year  the  Arapaho  and  Cheyenne 
sent  a  delegation,  including  one  woman,  to  visit  the  messiahin  Nevada 
and  bring  back  the  latest  news  from  heaven.  They  were  gone  a  consid- 
erable time  and  returned  with  some  of  the  sacred  medicine  paint  given 
them  by  Wovoka,  after  having  taken  part  with  the  Paiute  in  a  Ghost 
dance  under  his  leadership  at  the  regular  dance  ground  near  Mason 
valley.  Tall  Bull,  captain  of  the  Cheyenne  police,  was  one  of  this  party, 
and  Arnold  Woolworth,  a  Carlisle  student,  acted  as  interpreter. 

In  August,  1891,  another  delegation  went  out,  consisting  of  Black 
Coyote,  Little  Raven,  Bed  Wolf,  Grant  Left  Hand,  and  Casper  Edson  J) 
(Arapaho),  and  Black  Shari)(  Nose  and  Standing  Bull  (Cheyenne), 
Grant  Left  Hand  and  Casper  Edson,  Carlisle  students,  acted  as  inter- 
preters, wrote  down  the  words  of  the  messiah,  and  delivered  his  message 
to  their  people  on  their  return.  This  message,  as  written  down  at  the 
time  by  Casper  Edson,  is  given  in  the  preceding  chapter  on  the  doctrine 
of  the  Ghost  dance.  In  accord  with  the  messiah's  instructions  the  two 
tribes  now  changed  their  manner  of  dancing  from  frequent  small  dances 
at  each  camp  at  irregular  intervals  to  larger  dances  participated  in  by 
several  camps  together  at  regular  intervals  of  six  weeks,  each  dance 


MooNEY)  A   VISIT   TO   THE   MESSIAH  901 

continuing  for  five  consecutive  days.  The  Caddo  and  Wichita  also 
adopted  the  new  rule  in  agreement  with  instructions  brought  back  by 
a  delegation  sent  out  about  the  same  tiuie.  The  change  was  opposed 
by  Sitting  Bull  and  some  others,  but  the  delegates,  having  the  authority 
of  the  messiali  Ibr  the  innovation,  succeeded  in  carrying  their  jwint, 
and  thereafter  assumed  a  leadership  on  equal  terms  with  Sitting  Bull, 
who  from  that  time  lost  much  of  his  interest  in  the  dance.  They  were 
gone  about  two  weeks,  and  brought  back  with  them  a  quantity  of  the 
sacred  paint  and  a  large  number  of  magpie  feathers,  the  kind  commonly 
worn  by  the  Paiute  in  the  Ghost  dance.  This  started  a  demand  for 
magpie  feathers,  and  the  shrewd  traders  soon  turned  the  fact  to  their 
own  advantage  by  importing  selected  vaow  feathers,  which  they  sold  to 
the  unsuspecting  Indians  for  the  genuine  article  at  the  rate  of  two 
feathers  for  a  quarter.  While  in  the  land  of  the  Paiute  the  delegates 
took  part  in  the  Ghost  dance  at  Mason  valley,  and  were  thrown  into  a 
trance  by  Wovoka,  as  related  in  chapter  ix.  i 

The  Ghost  dance  practically  superseded  all  other  dances  among  the 
(3heyenne  and  Arapaho,  and  constantly  developed  new  features,  nota- 
bly the  auxiliary  "crow  dance,"  which  was  organized  by  Grant  Left 
Hand.  This  was  claimed  as  a  dance  seen  in  a  trance  vision  of  the  spirit 
world,  but  is  really  only  a  modification  of  the  "Omaha  dance,"  common 
to  the  northern  prairie  tribes.  The  opening  of  the  reservation  and 
the  influx  of  the  whites  served  to  intensify  the  religious  fervor  of  the 
Indians,  who  were  now  more  than  ever  made  to  feel  their  dependent 
and  helpless  condition.  It  was  impossible,  however,  that  the  intense 
mental  strain  could  endure  forever,  and  after  the  failure  of  the  predic- 
tions on  the  appointed  dates  the  wild  excitement  gradually  cooled  and 
crystallized  into  a  fixed  but  tranquil  expectation  of  ultimate  happiness 
under  the  old  conditions  in  another  world. 

In  October,  1892,  another  delegation,  consisting  of  Sitting  Bull  and 
his  wife,  with  Washee  and  two  other  Arapaho,  and  Edward  Guerrier,  a 
half-blood  Cheyenne,  visited  the  messiah.  They  brought  back  a  very 
discouraging  report,  which  was  in  substance  that  the  messiah  was 
tired  of  so  many  visitors  and  Avanted  them  to  go  home  and  tell  their 
tribes  to  stop  dancing.  Although  the  Indians  generally  refused  to 
accept  the  message  as  genuine,  the  effect  was  naturally  depressing. 
A  year  later,  in  October,  1803,  Black  Coyote  and  several  others  dictated 
through  me  a  letter  to  Wovoka,  asking  him  to  send  them  some  of  the 
sacred  paint  or  anything  else  that  would  make  them  think  of  him, 
with  "  some  good  words  to  help  us  and  our  children,"  and  requesting 
to  know  whether  he  had  been  truthfully  reported  by  the  delegates  of 
the  preceding  year.  To  one  who  knows  these  people  their  simple 
religious  faith  is  too  touching  to  be  a  subject  of  amusement. 

The  messiah  doctrine  never  gained  many  converts  among  the  Coman- 
che, excepting  those  of  the  Peuate'ka  division  and  a  few  others  living 


902  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

on  tlie  Little  Washita  and  other  streams  on  the  northern  boundary  of 
the  reservation,  adjoining  the  tribes  most  interested  in  the  Ghost  dance. 
These  Comanche  hehi  a  few  Ghost  dances  and  made  a  few  songs,  but  the 
,  body  of  the  tribe  would  have  nothing  to  do  with  it.  This  lack  of  interest 
was  due  partly  to  the  general  skeptical  temperament  of  the  Comanche, 
evinced  in  their  carelessness  in  regard  to  ceremonial  forms,  and  partly 
to  their  tribal  pride,  which  forbade  their  following  after  the  strange  gods 
of  another  people,  as  they  considered  their  own  mescal  rite  sufficient  to 
all  their  needs.  Quanah  Parker,  their  head  chief,  a  shrewd  half-blood, 
opposed  the  new  doctrine  and  prevented  its  spread  among  his  tribe. 

The  Ghost  dance  was  brought  to  the  Pawnee,  Ponca,  Oto,  Missouri, 
Kansa,  Iowa,  Osage,  and  other  tribes  in  central  Oklahoma  by  delegates 
from  the  Arapaho  and  Cheyenne  in  the  west.  The  doctrine  made  slow 
progress  for  some  time,  but  by  February,  1892,  the  majority  of  the 
Pawnee  were  dancing  in  confident  expectation  of  the  speedy  coming  of 
the  messiah  and  the  buffalo.  Of  all  these  tribes  the  Pawnee  took  most 
interest  in  the  new  doctrine,  becoming  as  much  devoted  to  the  Ghost 
dance  as  the  Arapaho  themselves.  The  leader  among  the  Pawnee  was 
Fi*ank  White,  and  among  the  Oto  was  Buffalo  Black.  The  agent  in 
charge  took  stringent  measures  against  the  dance,  and  had  the  Oto 
prophet  arrested  and  confined  in  the  Wichita  jail,  threatening  at  the 
same  time  to  cut  off  supplies  from  the  tribe.  As  the  confederated  Oto 
and  Missouri  number  only  362  in  all,  they  were  easily  brought  into  sub- 
jection, and  the  dance  was  abandoned.  The  same  method  was  pursued 
with  the  Pawnee  jjrophet  and  his  people,  but  as  they  are  stronger  in 
number  than  the  Oto,  they  were  proportionately  harder  to  deal  with, 
but  the  final  result  was  the  same.  (Comr.,  43.)  The  Osage  gave  but 
little  heed  to  the  story,  perhaps  from  the  fact  that,  as  they  are  the 
wealthiest  tribe  in  the  country,  they  feel  no  such  urgent  need  of  a 
redeemer  as  their  less  fortunate  brethren.  The  Sauk,  Fox,  Kickapoo, 
and  Potawatomi  engaged  in  the  dance  only  to  a  limited  extent,  for  the 
reason  that  a  number  of  the  natives  of  these  tribes,  particularly  the 
Potawatomi,  are  under  Catholic  influences,  while  most  of  the  others 
adhere  to  the  doctrine  of  Kiinakuk,  the  Potawatomi  prophet  mentioned 

in  chapter  v. 

I 

The  Ghost  dance  doctrine  was  communicated  directly  to  the  Caddo, 
Wichita,  Kichai,  Delaware,  and  Kiowa  by  the  Arapaho  and  Cheyenne, 
their  neighbors  on  the  north.  We  shall  speak  now  of  the  tribes  first 
mentioned,  leaving  the  Kiowa  until  the  last.  The  Caddo,  Wichita, 
Kichai,  and  several  remnants  of  cognate  tribes,  with  a  small  band  of 
the  Delaware,  numbering  in  all  about  a  thousand  Indians,  occupy  a 
reservation  between  the  Washita  and  the  South  Canadian  in  v  estern 
Oklahoma,  having  the  Arapaho  and  Cheyenne  on  the  north  and  west, 
the  Kiowa  on  the  south,  and  the  whites  of  Oklahoma  and  the  Chick- 
asaw nation  on  the  east.    The  Caddo  are  the  leading  tribe,  numbering 


MoosKY]  OTHER   MESSIAH    DELEGATIONS  903 

more  than  half  of  the  whole  body.  They  were  the  first  of  these  to  take 
tip  the  dance,  and  have  manifested  the  greatest  interest  in  it  from  the 
time  it  was  introduced  among  them. 

A  number  of  Caddo  first  attended  the  great  Ghost  dance  held  by  the 
Cheyenne  and  Arapaho  on  the  South  Canadian  in  the  fall  of  1800  on 
the  occasion  when  Sitting  Bull  came  down  from  the  north  and  inaugu- 
rated the  trances.  On  returning  to  their  homes  they  started  the  Ghost 
dance,  which  they  kept  up,  singing  the  Arapaho  songs  as  they  had  heard 
them  on  the  Canadian,  until  Sitting  Bull  came  down  about  December, 

1890,  to  give  them  further  instruction  in  the  doctrine  and  to  "  give  the 
feather"  to  the  seven  persons  selected  to  lead  the  ceremony.  From  this 
time  the  Caddo  had  songs  and  trances  of  their  own,  the  chief  priest 
and  hypnotist  of  the  dance  being  NIshku'ntu,  "Moon  Head,"  or  John 
Wilson.  The  Caddo  and  the  Delaware  usually  danced  together  on 
Boggy  creek.  The  Wichita  and  the  Kichai,  who  took  the  doctrine 
from  the  Caddo,  usually  danced  together  on  Sugar  creek  about  15  miles 
from  the  agency  at  Anadarko,  but  manifested  less  interest  in  the 
matter  until  Sitting  Bull  came  down  about  the  beginning  of  February, 

1891,  and  "gave  the  feather"  to  the  leaders.  From  this  time  all  these 
tribes  went  into  the  dance  heart  and  soul,  on  some  occasions  dancihg 
for  days  and  nights  together  from  the  middle  of  the  afternoon  until  the 
sun  was  well  up  in  the  morning.  The  usual  custom  was  to  continue 
until  about  midnight.  Cold  weather  had  no  deterrent  effect,  and  they 
kept  up  the  dance  in  the  snow,  the  trance  subjects  sometimes  lying 
unconscious  in  the  snow  for  half  an  hour  at  a  time.  At  this  time  it  was 
confidently  expected  that  the  great  change  would  occur  in  the  spring, 
and  as  tile  time  drew  near  the  excitement  became  most  intense.  The 
return  of  the  Kiowa  delegate,  A'piatan,  in  the  middle  of  February,  1891, 
with  a  report  adverse  to  the  messiah,  produced  no  ettect  on  the  Caddo 
and  their  confederates,  who  refused  to  put  any  faith  in  his  statements, 
claiming  that  he  had  not  seen  the  real  messiah  or  else  had  befen  bribed 
by  the  whites  to  make  a  false  report. 

About  the  time  that  Black  Coyote  and  the  others  went  out  to  see  the 
messiah  in  the  fall  of  1891  the  Caddo  and  their  confederates  sent  out  a 
delegation  for  the  same  purpose.  The  delegates  were  Billy  Wilson  and 
Squirrel  (Caddo),  l^ashtowi  and  Lawrie  Tatum  (Wichita),  and  Jack 
Harry  (Delaware).  Tatum  was  a  schoolboy  and  acted  as  interpreter 
for  the  i)arty.  Like  the  Arapaho  they  came  back  impressed  with  rev- 
erence for  the  messiah,  and  at  once  changed  the  time  and  method  of  the 
dancing,  in  accordance  with  his  instructions,  to  periodical  dances  at 
intervals  of  six  weeks,  continuing  for  five  consecutive  days,  the  dance 
on  the  last  night  being  kept  up  until  daylight,  when  all  the  participants 
Avent  down  to  bathe  in  the  stream  and  then  dispersed  to  their  homes. 
Tliey  were  dancing  in  this  fashion  when  last  visited  in  the  fall  of  1893. 

The  principal  leader  of  the  Ghost  dance  among  the  Caddo  is  NIsh- 
ku'ntu, "  Moon  Head,"  known  to  the  whites  as  John  Wilson.  Although 
considered  a  Caddo,  and  speaking  only  that  language,  he  is  very  much 


904  THE    GHOST-D4NCE    RELIGION  [eth.anx.U 

of  a  mixture,  being  half  Delaware,  one-fourth  Caddo,  and  one-fourth 
French.  One  of  his  grandfathers  was  a  Frenchman.  As  the  Caddo 
lived  originally  in  Louisiana,  there  is  a  considerable  mixture  of  French 
blood  among  them,  which  manifests  itself  in  his  case  in  a  fairly  heavy 
beard.  He  is  about  50  years  of  age,  rather  tall  and  well  built,  and 
wears  his  hair  at  full  length  flowing  loosely  over  his  shoulders.  With 
a  good  head  and  strong,  intelligent  features,  he  presents  the  appear- 
ance of  a  natural  leader.  lie  is  also  prominent  in  the  mescal  rite, 
which  has  recently  come  to  his  tribe  from  the  Kiowa  and  Comanche, 
He  was  one  of  the  first  Caddo  to  go  into  a  trance,  the  occasion  being 
the  great  Ghost  dance  held  by  the  Arapaho  and  Cheyenne  near 
Darlington  agency,  at  which  Sitting  Bull  presided,  in  the  fall  of  1890. 
On  his  return  to  consciousness  he  had  wonderful  things  to  tell  of  his 
experiences  in  the  spirit  world,  composed  a  new  song,  and  from  that 
time  became  the  high  priest  of  the  Caddo  dance.  Since  then  his 
trances  have  been  frequent,  both  in  and  out  of  the  Ghost  dance,  and 
in  addition  to  his  leadership  in  this  connection  he  assumes  the  occult 
powers  and  authority  of  a  great  medicine-man,  all  the  powers  claimed 
by  him  being  freely  conceded  by  his  people. 

When  Captain  Scott  was  investigating  the  Ghost  dance  among  the 
Caddo  and  other  tribes  of  that  section,  at  the  period  of  greatest  excite- 
ment, in  the  winter  of  1890-91,  he  met  Wilson,  of  whom  he  has  this 
to  say : 

John  Wilson,  a  Caddo  man  of  much  prominence,  was  especially  affected,  perform- 
ing a  series  of  gyrations  that  were  most  remarkable.  At  all  hours  of  the  day  and 
night  his  cry  could  be  heard  all  over  camp,  and  when  found  he  would  be  dancing  in 
the  ring,  possibly  upon  one  foot,  with  his  eyes  closed  and  the  forefinger  of  his  right 
hand  pointed  upward,  or  in  some  other  ridiculous  posture.  Upon  being  asked  his 
reasons  for  assuming  these  attitudes  he  replied  that  he  could  not  help  it;  that  it 
came  over  him  just  like  cramps. 

Somewhat  later  Captain  Scott  says : 

.John  Wilson  had  progressed  finely,  and  was  now  a  full-fledged  doctor,  a  healer  of 
diseases,  and  a  finder  of  stolen  property  through  supernatural  means.  One  day, 
while  we  were  in  his  teut,  a  Wichita  woman  entered,  led  by  the  spirit.  It  was 
explained  to  us  that  she  did  not  even  know  who  lived  there,  but  some  force  she 
could  not  account  for  brought  her.  Having  stated  her  case  to  John,  he  went  off 
into  a  fit  of  the  jerks,  in  which  his  spirit  went  up  and  saw  "his  father"  [i.e.,  God], 
who  directed  him  how  to  cure  this  woman.  When  ho  came  to,  he  explained  the  cure 
to  her,  and  sent  her  away  rejoicing.  Soon  iifterwards  a  Keechei  man  came  in,  who 
was  blind  of  one  eye,  and  who  desired  to  have  the  vision  restored.  John  again 
consulted  his  father,  who  informed  him  that  nothing  could  be  done  for  that  eye 
because  that  man  held  aloof  from  the  dance. 

While  the  author  was  visiting  the  Caddo  on  Sugar  creek  iu  the  fall 
of  1893,  John  Wilson  came  down  from  his  own  camp  to  explain  his  part 
in  the  Ghost  dance.  He  wore  a  wide-brim  hat,  with  his  hair  flowing 
down  to  his  shoulders,  and  on  his  breast,  suspended  from  a  cord  about 
his  neck,  was  a  curious  amulet  consisting  of  the  polished  end  of  a 
buffalo  horn,  surrounded  by  a  circlet  of  downy  red  feathers,  within 
another  circle  of  badger  and  owl  claws.     He  explained  that  this  was  the 


MooNEv]  A   NATIVE    BLESSING  905 

source  of  his  prophetic  and  clairvoyant  inspiration.  The  buffalo  horn 
was  "God's  heart,"  the  red  feathers  contained  his  own  heart,  and  the 
circle  of  claws  represented  the  world.  When  he  prayed  for  help,  his 
heart  conununed  with  "God's  heart,"  and  he  learned  what  he  wished  to 
know.  He  had  much  to  say  also  of  the  moon.  Sometimes  in  his  trances 
he  went  to  the  moon  and  the  moon  tanght  him  secrets.  It  must  be 
remembered  that  sun,  moon,  stars,  and  almost  every  other  thing  in 
nature  are  considered  by  the  Indians  as  endowed  with  life  and  spirit. 
He  claimed  an  intimate  acquaintance  with  the  other  world  and  asserted 
positively  that  he  could  tell  me  "just  what  heaven  is  like."  Another 
man  who  accompanied  him  had  a  yellow  sun  with  green  rays  painted  on 
his  forehead,  with  an  elaborate  rayed  crescent  in  green,  red,  and  yellow 
on  his  chin,  and  wore  a  necklace  from  which  depended  a  crucifix  and  a 
brass  clock-wheel,  the  latter,  as  he  stated,  representing  the  sun. 

On  entering  the  room  where  I  sat  awaiting  him,  Nlshku'ntu  ap- 
proached and  performed  mystic  passes  in  front  of  my  face  with  bis 
hands,  after  the  manner  of  the  hypnotist  priests  in  the  Ghost  dance, 
blowing  upon  me  the  while,  as  he  afterward  explained  to  blow  evil 
things  away  from  me  before  beginning  to  talk  on  religious  subjects. 
He  was  good  enough  to  state  also  that  he  had  prayed  for  light  before 
coming,  and  had  found  that  my  heart  was  good.  Laying  one  hand  on 
my  head,  and  grasping  my  own  hand  with  the  other,  he  prayed  silently 
for  some  time  with  bowed  head,  and  then  lifting  his  hand  from  my 
head,  he  passed  it  over  my  face,  down  my  shoulder  and  arm  to  the 
hand,  which  he  grasped  and  pressed  slightly,  and  then  released  the 
fingers  with  a  graceful  upward  sweep,  as  in  the  minuet.  The  first 
part  of  this — the  laying  of  the  hands  upon  the  head,  afterward  draw- 
ing them  down  along  the  face  and  chest  or  arms — is  the  regular 
Indian  form  of  blessing,  reverential  gratitude,  or  prayerful  entreaty, 
and  is  of  frequent  occurrence  in  connection  with  the  Ghost  dance, 
when  the  believers  ask  help  of  the  priests  or  beg  the  prayers  of  the 
older  people.  The  next  day  about  twenty  or  more  Caddo  came  by  on 
their  way  to  the  agency,  all  dressed  and  painted  for  a  dance  that  was 
to  be  held  that  night.  They  stopped  awhile  to  see  us,  and  on  entering 
the  room  where  we  were  the  whole  company,  men,  women,  and  children, 
went  through  the  same  ceremony,  with  each  one  of  the  inmates  in 
turn,  beginning  with  Wilson  and  myself,  and  ending  with  the  members 
of  the  family.  The  ceremony  occupied  a  considerable  time,  and  was 
at  once  beautiful  and  impressive.  Not  a  word  was  said  by  either 
party  during  the  while,  excepting  as  someone  in  excess  of  devotion 
would  utter  prayerful  exclamations  aloud  like  the  undertone  of  a 
litany.  Every  face  wore  a  look  of  reverent  solemnity,  from  the  old 
men  and  women  down  to  little  children  of  G  and  8  years.  Several  of 
them,  the  women  especially,  trembled  while  praying,  as  under  the 
excitement  of  the  Ghost  dance.  The  religious  greeting  being  over, 
the  women  of  the  family,  with  those  of  the  party,  went  out  to  prepare 
the  dinner,  while  the  rest  remained  to  listen  to  the  doctrinal  discussion. 


906  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

/  The  Kiowa  were  predisposed  to  accept  the  doctrine  of  the  Ghost 
Hance.  No  tribe  had  made  more  desperate  resistance  to  the  encroach- 
inents  of  the  whites  npon  their  hunting  grounds,  and  even  after  the 
failure  of  the  last  effort  of  the  confederated  tribes  in  1874-75,  the 
Kiowa  were  slow  to  accept  the  verdict  of  defeat.  The  result  of  this 
unsuccessful  struggle  was  to  put  an  end  to  the  boundless  freedom  of 
the  prairie,  where  they  had  roamed  unquestioned  from  Dakota  almost 
to  central  Mexico,  and  henceforth  the  tribes  were  confined  within  the 
narrow  limits  of  reservations.  Within  five  years  the  great  southern 
buffalo  herd  was  extinct  and  the  Indians  found  themselves  at  once 
prisoners  and  paupers.  The  change  was  so  swift  and  terrible  in  its 
effects  that  they  could  not  believe  it  real  and  final.  It  seemed  to  them 
like  a  dream  of  sorrow,  a  supernatural  cloud  of  darkness  to  punish 
their  derelictions,  but  which  could  be  lifted  from  them  by  prayer  and 
sacrifice.  Their  old  men  told  of  years  when  the  buffalo  was  scarce  or 
had  gone  a  long  way  off",  but  never  since  the  beginning  of  the  world  of 
a  time  when  there  was  no  buffalo.  The  buffalo  still  lived  beyond  their 
horizon  or  in  caves  under  the  earth,  and  with  its  return  would  come 
back  prosperity  and  freedom.  Before  we  wonder  at  their  faith  we 
must  remember  that  the  disappearance  of  these  millions  of  buffalo  in 
the  space  of  a  few  years  has  no  parallel  in  the  annals  of  natural  history. 

In  1881  a  young  Kiowa  named  Da'tekafi,  "Keeps-his-name-always," 
began  to  "make  medicine"  to  bring  back  the  buffalo.  He  set  up  a 
sacred  tipi,  in  front  of  which  he  erected  a  pole  with  a  buffalo  skin  at  the 
top,  and  made  for  himself  a  priestly  robe  of  red  color,  trimmed  with 
rows  of  eagle  feathers.  Then  standing  in  front  of  his  tipi  he  called  the 
people  around  him  and  told  them  that  he  had  been  commanded  and 
empowered  in  a  dream  to  bring  back  the  buffalo,  and  if  they  observed 
strictly  the  prayers  and  ceremonies  which  he  enjoined  the  great  herds 
would  once  more  cover  -the  prairie.  His  hearers  believed  his  words, 
promised  strict  obedience,  and  gave  freely  of  their  blankets  and  other 
property  to  reward  his  efforts  in  their  behalf.  Da'tekan  retired  to  his 
sacred  tipi,  where,  in  his  feathered  robe  of  office,  he  continued  to 
prophesy  and  make  buffalo  medicine  for  a  year,  when  he  died  without 
seeing  the  realization  of  his  hopes.  The  excitement  caused  by  his  pre- 
dictions came  to  the  notice  of  the  agent  then  in  charge,  who  mentions 
it  in  his  annual  report,  without  understanding  the  cause.  On  a  Kiowa 
calendar  obtained  by  the  author  the  event  is  recorded  in  a  pictograph 
which  represents  the  medicine-man  in  his  tipi,  with  his  scarlet  robe 
over  his  shoulders  and  a  buffalo  beneath  his  feet  (figure  8-t). 

About  six  years  later,  in  1887,  another  prophet,  named  Pa'-ingya, 
"In  the  Middle,"  revived  the  prophecy,  claiming  to  be  heir  to  all  the 
supernatural  powers  of  his  late  predecessor.  He  amplified  the  doctrine 
by  asserting,  logically  enough,  that  as  the  whites  were  responsible 
for  the  disappearance  of  the  buffalo,  the  whites  themselves  would  be 
destroyed  by  the  gods  when  the  time  Mas  at  hand  for  the  return  of 


MOONEY] 


A    KIOWA    PREDICTION 


907 


the  bufialo.  Ho  preached  also  his  own  invulnerability  and  claimed 
the  power  to  kill  with  a  look  those  who  might  oftend  him,  as  far  as 
his  glance  could  reach.  He  fixed  his  head(|Uiirters  on  Elk  creek,  near 
the  western  limit  of  the  reservation,  where  he  inaugurated  a  regular 
series  of  ritual  observances,  under  the  management  of  ten  chosen 
assistants.  Finally  he  announced  that  the  time  was  at  hand  when  the 
whites  w<mld  be  removed  and  the  buffalo  would  return.  He  ordered 
all  the  tribe  to  assemble  on  Elk  creek,  where  after  four  days  he  would 
bring  down  fire  from  heaven  which  would  destroy  the  agency,  the 
schools,  and  the  white  race,  with  the  Indian  unbelievers  all  together. 
The  fiiithful  need  not  fear  pursuit  by  the  troops,  for  the  soldiers  who 
might  follow  would 
wither  before  his  glance 
and  their  bullets  would 
have  no  effect  oii  the 
Indians.  On  the  same 
Kiowa  calendar  this 
prediction  is  recorded  in 
another  pictograph  in- 
tended to  represent  fly- 
ing bullets.  The  whole 
Kiowa  tribe  caught  the 
ijifection  of  his  words. 
Every  camp  was  aban- 
doned, parents  took 
their  children  from  the 
schools,  and  all  tied  to 
the  rendezvous  on  Elk 
creek.  Here  they  waited 
patiently  for  their  de- 
liverance till  the  pre- 
dicted day  came  and 
passed  without  event, 
when    they   returned 

with  sadness  to  their  camps  and  their  government  rations  of  white 
man's  beef.  Pa'-ingya  still  lives,  but  the  halo  of  prophecy  no  longer 
surrounds  him.  To  account  for  the  disappointment  he  claimed  that  his 
people  had  violated  some  of  the  ordinances  and  thereby  postponed  the 
destined  happiness.  In  this  way  their  minds  were  kept  dwelling  on 
the  subject,  and  when  at  last  the  rumor  of  a  niessiah  came  from  the 
north  he  hailed  it  as  the  fulfillment  of  the  prediction. 

Early  in  the  summer  of  1890  the  news  of  the  advent  of  the  messiah 
reached  the  Kiowa,  and  in  June  of  that  year  they  sent  a  delegation  of 
about  twenty  men  under  the  leadership  of  Pa'tadal,  "Poor  Buffalo,"  to 
Cheyenne  and  Arapaho  agency  at  Darlington  to  learn  more  about  the 
matter.     They  brought  back  a  favorable  report  and  also  a  quantity  of 


Iv!o\va  ]ir()i 


908 


THE    GHOST-DA>'CE    RELIGION 


[btr.  asn.  14 


the  sacred  red  paint  procured  originally  from  the  country  of  the  messiah. 
Soon  after  there  was  a  great  gathering  of  the  Kiowa  and  Apache  at  the 
agency  at  Anadarko  to  receive  a  payment  of  "grass  money"  due  from 
tlie  cattlemen  for  tlie  lease  of  pasturage  on  the  reservation.  On  this 
occasion  the  Ghost  dance  was  formally  inaugurated  among  the  Kiowa, 
Poor  Buffalo  assuming  direction  of  the  ceremony,  and  painting  the 
principal  i^articipants  withthesacred  red  paint  with  his  own  hands.   The 

dance  was  carried  back 
to  their  various  cami>s  and 
became  a  part  of  the  tribal 
life. 

About  this  time  a  Sioux 
chief,  High  "VVolf,  came 
down  from  the  north  to 
visit  the  Cheyenne,  Arap- 
aho,  Kiowa,  and  other 
tribes  in  that  section.  He 
remained  sometime  among 
them,  and  on  his  return  to 
the  nortli  invited  a  young 
Kiowa  named  A'piatail, 
"Wooden  Lance,"  whose 
grandmother  had  been  a 
Sioux  captive,  to  come  uj) 
and  visit  his  relatives  at 
PineEidge.  Theinvitation 
was  accepted  by  A'piataii, 
partly  for  the  pleasure  of 
seeing  a  new  tribe  and 
meeting  his  mother's  kin- 
dred, but  chiefly  for  the 
purpose  of  investigating 
for  himself  and  for  the 
Kiowa  the  truth  of  the 
messiah  story.  Ajjiataii, 
who  speaks  but  little  Eng- 
lish, and  wlio  was  then  about  30  years  of  age,  had  recently  lost  a  child 
to  whom  he  had  been  very  much  attached.  He  brooded  over  his  loss 
until  the  new  doctrine  came  with  its  ijromise  of  a  reunion  with  departed 
friends  and  its  i)ossibility  of  seeing  and  talking  with  them  in  visions  of 
the  trance.  Moved  by  i)arental  affection,  which  is  the  ruling  passion 
with  an  Indian,  he  determined  on  this  long  journey  in  search  of  the 
messiah,  who  was  vaguely  reported  to  be  somewhere  in  the  north,  to 
learn  from  his  own  lips  the  wonderful  story,  and  to  see  if  it  were  possi- 
ble to  talk  again  with  his  child.  He  discussed  the  matter  with  the 
chiefs,  wlio  decided  to  send  him  as  a  delegate  to  find  the  messiah  and 


rio.  85— Poor  Buffalo. 


Bureau  of  ethnology 


FOUHTEENTM  ANKUAL  REPORt      PL.   CVI 


BIANK  !,   THE   KIOWA   DREAMER 


V^    Of  TH»^^^ 

["airi7BRSlT7 


MOONEY] 


KIOWA  CALENDAR  RECORDS 


909 


learn  the  truth  or  falsity  of  the  reports,  in  order  that  the  Kiowa  might 
be  guided  hy  the  result  on  his  return.  A  sufficient  sum  of  money  was 
raised  for  liis  expenses,  and  he  left  for  the  north  in  September,  1890. 
Almost  the  whole  tribe  had  assembled  at  the  agency  to  witness  his 
departure,  and  each  in  turn  of  the  principal  men  performed  over  him 
a  ceremony  of  blessing,  such  as  has  already  been  described.  Ilis  going 
and  return  are  both  recorded  on  tlie  calendar  previously  mentioned. 

In  October,  1890,  shortly  after  A'ljiatan's  departure.  Sitting  Bull,  the 
Arapaho  proi)het  of  the  (rhost  dance,  came  down  from  his  tribe  and 
gave  new  impetus  to  the  excitement  among  tlie  Kiowa.  This  event  also 
is  recorded  on  the  sanie  Kiowa  calendar  in  a  well-drawn  picture  repre- 
senting a  buffalo  standing  beside  the  figure  of  a  man  (figure  86).  It  is 
also  iiulicated  less  definitely  on  another  calendar  obtained  from  the  tribe. 
Sitting  IJull  confirmed,  as  by  personal  knowledge,  all  that  had  been  told 
of  the  messiah, 
and  predicted 
that  the  new 
earth  would  ar- 
rive in  the  follow- 
ing spring,  1891. 
The  Kiowa  as- 
sembled on  the 
Washita,  at  the 
mouth  of  Rainy 
Mountain  creek, 
and  here,  at  the 
largest  Ghost 
dance  ever  held 
by  the  tribe,  Sit- 
ting Hull  conse- 
crated seven  men 

and  women  as  leaders  of  the  dance  and  teachers  of  the  doctrine  by  giv- 
ing to  each  one  a  sacred  feather  to  be  worn  in  the  dance  as  the  badge  of 
priesthood.  Until  the  Ghost  dance  came  to  the  prairie  tribes  their 
women  had  never  before  been  raised  to  such  dignity  as  to  be  allowed 
to  wear  feathers  in  their  hair.  After  "giving  the  feather"  to  the 
leaders  thus  chosen,  they  were  taught  the  songs  and  ritual  of  the 
dance.  At  first  the  songs  were  all  in  the  Arapaho  language,  but  after 
the  trances,  which  now  began  to  be  frequent,  the  Kiowa  composed 
songs  of  their  own. 

Among  the  dreamers  and  prophets  who  now  came  to  the  front  was  one 
who  merits  more  than  a  passing  notice.  His  original  name  was  Bi'iiiik'i, 
"  Eater,"  but  on  account  of  his  fre(iuent  visits  to  the  spirit  world  he  is 
now  known  as  ^isa'tito'la,  which  may  be  freely  rendered  "The  Messen- 
ger." For  a  long  time  he  had  been  in  the  habit  of  going  alone  upon  the 
mountain,  there  to  fast  and  pray  until  visions  came  to  him,  when  he  would 


Fio.  86— Sitting  Bull  comua  down  (fruiu  a  Kiowa  calendar). 


910  THE    GHOST-DANCE    RELIGION  [eth.ann.m 

return  and  give  to  liis  people  the  message  of  inspiration.  Frequently 
these  vigils  were  undertaken  at  the  request  of  friends  of  sick  people 
to  obtain  spiritual  knowledge  of  the  proper  remedies  to  be  applied,  or 
at  the  request  of  surviving  relatives  who  wished  to  hear  from  their 
departed  friends  in  the  other  world.  He  is  now  about  55  years  of  age, 
quiet  and  dignified  in  manner,  with  a  thoughtful  cast  of  countenance 
which  accords  well  with  his  character  as  a  priest  and  seer.  His  intel- 
lectual bent  is  further  shown  by  the  fact  that  he  has  invented  a  system 
of  ideographic  writing  which  is  nearly  as  distinct  from  the  ordinary 
Indian  pictograph  system  as  it  is  from  our  own  alphabet.  It  is  based 
on  the  sign  language  of  the  plains  tribes,  the  primary  effort  being  to 
convey  the  idea  by  a  pictured  representation  of  the  gesture  sign ;  but, 
as  in  the  evolution  of  the  alphabet,  a  part  is  frequently  put  for  the 
whole,  and  numerous  arbitrary  or  auxiliary  characters  are  added,  until 
the  result  is  a  well  developed  germ  of  an  alphabetic  system.  He  has 
taught  the  system  to  his  sons,  and  by  this  means  was  able  to  keep  up  a 
correspondence  with  them  while  they  were  attepdiiig  Carlisle  school. 
It  is  unintelligible  to  the  rest  of  the  tribe.  I  have  specimens  of  this 
curious  graphic  method,  obtained  from  the  father  and  his  sons,  which 
may  be  treated  at  length  at  some  future  time.  In  the  picture  of  Asa'ti- 
to'la  (plate  ovi),  he  holds  in  one  hand  a  .paper  on  which  is  depicted 
one  of  his  visions,  while  in  the  other  is  the  pointer  with  which  he 
explains  its  meaning. 

Plate  cvii  herewith  represents  this  vision.  On  this  occasion,  after 
reaching  the  spirit  world  he  found  himself  on  a  vast  prairie  covered 
with  herds  of  buffalo  and  ponies,  represented  respectively  in  the 
picture  by  short  black  and  green  lines  at  the  top.  He  went  on  through 
the  buffalo,  the  way  being  indicated  by  the  dotted  green  lines,  until  he 
came  to  a  large  Kiowa  camp,  in  which,  according  to  their  old  custom, 
nearly  every  tipi  had  its  distinctive  style  of  painting  or  ornamentation 
to  show  to  what  family  it  belonged,  all  these  families  being  still  repre- 
sented in  the  tribe.  He  went  on  to  the  point  indicated  by  the  first 
heavy  blue  mark,  where  he  met  four  young  women,  whom  he  knew  as 
having  died  years  before,  returning  on  horseback  with  their  saddle- 
pouches  filled  with  wild  plums.  After  some  conversation  he  asked 
them  about  two  brothers,  his  relatives,  who  had  died  some  time  ago. 
He  went  in  the  direction  pointed  out  by  the  young  women  and  soon 
met  the  two  young  men  coming  into  camp  with  a  load  of  fresh  buffalo 
meat  hung  at  their  saddles.  Their  names  were  Emanki'na,  "Can't- 
hold-it,"  a  policeman,  and  E''pea,  "  Afraid-of-him,"  who  had  died 
while  held  as  a  prisoner  of  war  in  Florida  about  fifteen  years  before. 
It  will  be  noted  that  they  are  represented  in  the  picture  as  armed  only 
with  bows  and  arrows,  in  agreement  with  the  Ghost-dance  doctrine  of 
a  return  to  aboriginal  things.  After  proceedifig  some  distance  he 
retraced  his  steps  and  met  two  curious  beings,  represented  in  the 
picture  by  green  figures  with  crosses  instead  of  heads.    These  told  him 


21 


BUREAU  OF  ETHNOLOGY 


( 


wmimM 


FOURTEENTH   ANNUAL  REPORT,   PL.  CVll. 


SI  ON 


f^±^ 


'y^  or  Tils 


[UJri7Bii:iT7} 


MooNKY]  APIATANS   PILGRIMAGE  911 

to  go  on,  and  on  doing  so  he  came  to  an  immense  circle  of  Kiowa  danc- 
ing the  Uhost  dance  around  a  cedar  tree,  indicated  by  the  bhick  circle 
with  a  green  figure  resembling  a  tree  in  the  center.  He  stood  for  a 
while  near  the  tree,  sliown  by  another  blue  mark,  when  be  saw  a  woman, 
whom  he  knew,  leave  the  dance.  He  hurried  after  her  until  she  reached 
her  own  tipi  and  went  into  it; — shown  by  the  blue  mark  beside  the  red 
tip!  with  red  flags  on  the  ends  of  the  tipi  poles — when  he  turned  around 
and  came  back.  She  belonged  to  the  family  of  the  great  chief  Set- 
t'ainti,  "  White  Bear,"  as  indicated  by  the  red  tipi  with  red  flags,  no 
other  warrior  in  the  tribe  having  such  a  tipi.  On  inquiring  for  his 
own  relatives  he  was  directed  to  the  other  side  of  the  camp,  where  he 
met  a  man — represented  by  the  heavy  black  mark — who  told  him  his 
own  i)cople  were  inside  of  the  next  tipi.  On  entering  he  found  the 
whole  family,  consisting  of  his  father,  two  brothers,  two  sisters,  and 
several  children,  feasting  on  fresh  buffalo  beef  from  a  kettle  hung 
over  the  fire.  They  welcomed  him  and  offered  him  some  of  the  meat, 
which  for  some  reason  he  was  afraid  to  taste.  To  convince  him  that  it 
was  good  they  held  it  up  for  him  to  smell,  when  he  awoke  and  found 
himself  lying  alone  upon  the  mountain. 

A'piatan  went  on  first  to  Pine  Ridge,  where  he  was  well  received  by 
the  Sioux,  who  had  much  to  say  of  the  new  messiah  in  the  west.  He 
was  urged  to  stop  and  join  them  in  the  Ghost  dance,  but  refused  and 
hurried  on  to  Fort  Washakie,  wher«  he. met  the  northern  Arapaho  and 
the  Shoshoni,  whom  he  called  the  "  northeru  Comanches."  Here  the  new 
prophecy  was  the  one  topic  of  conversation,  and  after  stopping  only 
long 'enough  to  learn  the  proper  route  to  the  Paiute  country,  he  went 
on  over  the  Union  Pacific  railroad  to  Xevada.  On  arriving  at  the 
agency  at  Pyramid  lake  the  Paiute  furnished  him  a  wagon  and  an 
Indian  guide  across  the  country  to  the  home  of  Wovoka  in  the  upper 
end  of  Mason  valley.  The  next  day  he  was  admitted  to  his  jyesence. 
The  result  was  a  complete  disappointment.  A  single  interview  con- 
vinced him  of  the  utter  falsity  of  the  pretensions  of  the  messiah  and  the 
deceptive  character  of  the  hopes  held  out  to  the  believers. 

Saddened  and  disgusted,  A'piatan  made  no  stay,  but  started  at  once 
on  his  return  home.  On  his  way  back  he  stopped  at  Bannock  agency 
at  Fort  Hall,  Idaho,  and  from  there  sent  a  letter  to  his  people,  stating 
briefly  that  he  had  seen  the  messiah  and  that  the  messiah  was  a  fraud. 
This  was  the  first  intimation  the  Kiowa  had  received  from  an  Indian 
source  that  their  hopes  were  not  well  grounded.  The  author  was  pres- 
ent when  the  letter  was  received  at  Anadarko  and  read  to  the  assem- 
bled Indians  by  A'piatan's  sister,  an  educated  woman  named  Laura 
Dunmoi,  formerly  of  Carlisle  school.  Tlie  result  was  a  division  of 
opinion.  Some  of  the  Indians,  feeling  that  the  ground  had  been  taken 
from  under  them,  at  once  gave  up  all  hope  and  accepted  the  inevitable 
of  despair.  Others  were  disposed  to  doubt  the  genuineness  of  the  let- 
ter, as  it  had  come  through  the  medium  of  a  white  man,  and  decided 
14  ETH     PT  2 18 


912 


THE    GHOST-DANCE    RELIGION 


[eth.  anx.  14 


to  withhold  their  decision  until  they  could  hear  directly  from  the  dele- 
gate himself.  A'piatan  returned  in  the  middle  of  February,  1891.  The 
agent  sent  notice  to  the  various  camps  on  the  reservation  for  tlie  Indians 


FI0.8T— A'iii;itari. 


to  assemble  at  the  agency  to  hear  his  report,  and  also  sent  a  request  to 
Cheyenne  and  Arapaho  agency  to  have  Sitting  Bull  come  down  at  the 
same  time  so  that  the  Indians  might  hear  both  sides  of  the  story. 


[ITKIVERSIT' 


■-^1^ 


_^ 


-  \ 


MooNKY]  A ' PI. \ tan's  kkturn  913 

The  council  was  held  iit  the  ajjfeiicy  ut  .Vnadarko,  ()klaho?na,  on  Feb- 
ruary 10,  1891,  the  author  being  aiiioiiiLj  those  present  on  the  occasion. 
It  was  a  great  gathering,  representing  every  tribe  on  the  reservation, 
there  being  also  in  attendanc<'  a  number  of  Arapaho  who  had  a<;coiu- 
])anied  Sitting  15,iill  from  the  other  agency.  Everything  said  was  inter- 
l)reted  in  turn  into  English,  Kiowa,  Comanche,  Caddo,  Wichita,  and 
Ara])alio.  This  was  a  slow  process,  aiul  necessitated  frequent  repetition, 
so  that  the  talk  occupied  all  day.  A'^iiatan  first  made  his  report,  whicli 
was  interprete<l  into  the  various  languages.  C^uestions  were  asked  by 
the  agent,  Mr  Adams,  and  by  leading  Indians,  and  after  the  full  details 
had  been  obtained  in  this  manner  Sitting  Bull,  the  Arapaho,  was  called 
on  to  make  his  statement.  The  scene  was*  dramatic  in  the  highest 
degree.  Although  in  a  certain  sense  Sitting  Bull  himself  was  on  trial, 
it  meant  more  than  that  to  the  assembled  tribe.  Their  power,  pros- 
])erity,  and  happiness  had  gone  down,  their  very  race  was  withering 
away  before  the- white  man.  The  messiah  doctrine  promised  a  restora- 
tion of  the  old  conditions  through  supernatural  assistance.  If  this 
hope  was  without  foundation,  the  Indiau  had  no  future  and  his  day 
was  forever  past. 

After  some  preliminaries  A'piatan  arose  and  tdld  Iris  story,  lie  had 
gone  on  as  related  until  he  arrived  at  the  home  of  Wovoka  in  Mason 
valley.  Here  he  was  told  that  the  messiah  could  not  be  seen  until  the 
next  day.  Gu  being  finally  admitted  to  his  presence  he  found  him  lying 
down,  his  face  covered  with  a  blanket,  and  singing  to  himself.  When 
he  had  finished  the  song  the  messiah  uncovered  Iiis  face  and  asked 
A'pisltau,  through  an  interpreter,  what  he  wanted.  As  A'piatan  had 
approached  with  great  reverence  under  the  full  belief  that  the  messiah 
was  omniscient,  able  to  read  his  secret  thoughts  and  to  speak  all  lan- 
guages, this  qujestion  was  a  great  surprise  to'him, 'aitd  hisfaith  at  once 
began  to  waver.  However,  he  told  who  he  was  and  why  he  liatl  come, 
and  then  asked  that  he  be  j)erniitted  to  see  some  of  his  dead  relatives, 
particularly  his  little  child. '  Wovoka  replied  that  this  was  impossible, 
and  that  there  were  no  spirits  there  to  be  seen.  With  their  mixture  of 
Christian  and  aboriginal  ideas  many  of  the  Indians  had  claimed  that 
this  messiah  was  the  veritable  Christ  and  bore  upon  his  hands  and  feet 
the  scars  of  the  crucifixion.  Xot  seeing  these  scars,  A'piatan  expressed 
some  doubt  as  to  whether  Wovoka  was  really  the  messiah  he  had  come 
so  far  to  see,  to  which  Wovoka  replied  that  he  need  go  no  farther  for 
there  was  no  other  messiah,  and  went  on  to  say  that  he  had  preached  to 
Sitting  Bull  and  the  others  and  had  given  them  a  new  dance,  but  that 
some  of  them,  especially  the  Sioux,  had  twisted  things  and  made 
trouble,  and  now  A'piatan  had  better  go  home  and  tell  his  people  to  quit 
the  whole  business.  Discouraged  and  sick  at  heart  A'piatan  went  out 
from  his  presence,  convinced  that  there  was  no  longer  a  god  in  Israel. 

After  the  story  had  been  told  and  interjjreted  to  each  of  the  tribes. 
Sitting  Bull  was  called  on  for  his  statement.  He  told  how  he  had 
visited  the  messiah  a  year  before  and  what  the  messiah  had  said  to 


914  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

him.  The  two  versions  were  widely  dii¥erent,  and  there  cau  be  little 
question  that  Wovoka  made  claims  and  prophecies,  supported  by 
hypnotic  performances,  from  which  he  afterward  receded  when  he 
found  that  the  excitement  had  gone  beyond  his  control  and  resulted 
in  an  Indian  outbreak.  Sitting  Bull  insisted  on  the  truth  of  his 
own  representations,  and  when  accused  by  A'piatan  of  deceiving  the 
Indians  in  order  to  obtain  their  property  he  replied  that  he  had  never 
asked  them  for  the  ponies  which  they  had  given  him,  and  that  if  they 
did  not  believe  what  he  had  told  them  they  could  come  and  take  their 
ponies  again.  A'piatan  replied  that  that  was  not  the  Kiowa  road; 
what  had  once  been  given  was  not  taken  back.  Sitting  Bull  spoke  in 
a  low  musical  voice,  and  the  soft  Arapaho  syllables  contrasted  pleas- 
antly with  the  choking  sounds  of  the  Kiowa  and  the  boisterous  loud- 
ness of  the  Wichita.  I  could  not  help  a  feeling  of  pity  for  him  when  at 
the  close  of  the  council  he  drew  his  blanket  around  him  and  went  out 
from  the  gathering  to  cross  the  river  to  the  Gaddo  camp,  attended 
only  by  his  faithful  Arapahos.  For  his  services  in  reporting  against 
the  dance  A'piatan  received  a  medal  from  President  Harrison. 

This  was  for  some  time  the  end  of  the  Ghost  dance  among  the  Kiowa, 
for  while  some  few  of  the  tribes  were  disposed  to  doubt  the  honesty  or 
correctness  of  the  report,  the  majority  accepted  it  as  linalj  and  from 
that  time  the  dance  became  a  mere  amusement  for  children.  The  other 
tribes,  however — the  Caddo,  Wichita,  and  their  allies — refused  to  accept 
the  report,  claiming  that  A'piatan  had  been  hired  by  white  men  to  lie 
to  the  Indians,  and  that  he  had  never  really  seen  the  messiah,  as  he 
claimed.  Even  the  Apache,  although  in  close  tribal  connection  with 
the  Kiowa,  continued  to  hold  to  the  doctrine  and  the  dance. 

Note. — Since  the  above  was  written  and  while  awaiting  publication 
there  has  been  a  revival  of  the  Ghost  dance  among  the  Kiowa,  brought 
about  chiefly  through  the  efforts  of  Bi'ilnk'i,  Pa'tadal,  and  others  of  its 
former  priests.  After  several  times  dispersing  the  dancers  and  threat- 
ening them  with  severe  penalties  if  they  persisted,  the  agent  was  finally 
obliged  to  give  permission,  on  the  earnest  request  of  a  delegation  of 
chiefs  and  head  men  of  the  tribe,  with  the  result  that  in  September, 
1894,  the  Kiowa  publicly  revived  the  ceremony  in  a  great  dance  on  the 
Washita,  which  lasted  four-days  and  was  attended  by  several  thousand 
Indians  from  all  the  surrounding  tribes. 


r 


^^^^'^ 


KXPI.ANATION  OF  PKATK  OIX 

Tbo  oi  initial  <)t"  thJN  pictiiii'  was  dniwii  in  coloreil  inks  on  biickskiii  by  Yellow 
Nose,  a  Vlto  captive  amoiif;  the  Cheyenne,  in  1!<91.  It  Wiis  obtained  from  him  by  the 
author  and  is  now  deposited  in  the  National  Mtisenm  at  Washington.  Hesides  being 
a  particularly  lino  specimen  of  Iinlian  ])ictography,  it  gives  an  ex('e!lent  idea  of  the 
ghost  dunce  as  it  was  at  that  time  among  the  Cheyenne  and  Arapaho.  The  dancers 
arc  in  full  costume,  with  paint  and  feathers.  The  women  of  the  two  tribes  are 
plainly  distinguished  by  the  arrangement  of  their  hair,  the  Cheyenne  women  having 
the  hair  braided  at  the  side,  while  the  Arapaho  women  wear  it  hanging  loo.sely.  Two 
of  the  women  carry  ehiUlreu  on  their  backs.  One  of  the  men  carries  the  hii'iiali  wheel, 
another  a  shinny  stick,  and  a  woman  holds  out  the  sacred  crow,  while  several  wave 
handkerchiefs  which  aid  in  producing  the  hypnotic  etlect.  In  the  center  arc  several 
persons  with  arms  outstretched  and  rigid,  while  at  one  side  is  seen  the  medicine- 
man hypnotizing  a  subject  who  stretches  out  toward  him  a  blue  handkerchief.  The 
spotted  object  on  the  ground  behind  the  medicine-man  is  a  shawl  which  has  fallen 
from  the  shoulders  of  the  woman  standing  near. 


> 


^lEt^iT 


m 


'^IPO^ 


Ohaptbr  XV 
THE  CEKEMONY  OF  THE  GHOST  DANCE 

In  chapter  xi  we  have  spoken  of  the  Ghost  dance  as  it  existed  among 
the  Paiute,  Shoshoni,  Walapai,  and  Cohouino,  west  of  the  mountains. 
Wc  sliall  now  give  a  more  detailed  account  of  the  ceremony  and  con- 
nected ritual  among  the  prairie  tribes. 

AMONG  THE  NORTHERN  CHEYENNE 

fAccording  to  Dr  Grinnell  the  Ghost  dance  among  the  northern 
Cheyenne  had  several  features  not  found  in  the  south.  Four  fires 
were  built  outside  of  the  dance  circle  and  about  20  y^rds  back  from  it, 
toward  each  of  the  cardinal  points.  These  fires  wfepe  built  of  long 
poles  set  up  on  end,  so  as  to  form  a  rude  cone,  much  as^the  poles  of  a 
tipi  are  erected.  The  fires  were  lighted  at  the  bottom,  aijd  thus  made 
high  bonfires,  which  were  kept  Up  as  long  as  the  dance  continued.  ) 
(J.  F.  L.,  5.) 

AMONG  THE  SIOUX 

(  Perhaps  the  most  important  feature  in  connection  with  the  dance 
among  the  Sioux  was  the  ''ghost  sluxt,'M already  noticed  and  toN:^ 
described  more  fully  hereafter.  14O11  account  of  the  scarcity  of  buck-^ 
skin,  these  shirts  were  almost  always  made  of  white  cloth  cut  and 
figured  in  the  ludlan  fashion.  The  Sioux  wore  no  metal  of  any  kind 
in  the  dance,  ditt'eriiig  in  this  respect  from  the  southern  trijjes,  who 
wore  on  such  occasions  all  their  finery  of  German  silver  ornaments. 
The  Sioux  also  began  the  dance  sometimes  in  the  morning,  as  well  as 
in  the  afternoon  or  evening.  Another  important  feature  not  found 
among  the  southern  tribes,  excepting  the  Kiowa,  was  the  tree  planted 
in  the  center  of  the  circle  and  decorated  with  feathers,  stuffed  animals, 
and  strips  of  cloth.  )' 

At  a  Ghost  dance  at  No  Water's  camp,  near  Pine  Ridge,  as  described 
by  J.  F.  Asay,  formerly  a  trader  at  the  agency,  the  dancers  first  stood 
in  line  facing  the  sun,  while  the  leader,  standing  facing  them,  made  a 
prayer  and  waved  over  their  heads  the  "ghost  stick,"  a  staft"  about  6 
feet  long,  trimmed  with  red  cloth  and  feathers  of  the  same  color.  After 
thus  waving  the  stick  over  them,  he  faced  the  sun  and  made  another 
prayer,  after  which  the  line  closed  up  to  form  a  circle  around  the  tree 
and  the  dance  began.  During  the  prayer  a  woman  standing  near  the 
tree  held  out  a  pipe  toward  the  sun,  while  another  beside  her  held  out 
several  (four?)  arrows  from  which  the  points  had  been  removed.    On 

915 


916  THE    GHOST-DANCE    RELIGION  [etu.ann.U 

aDother  occasion,  at  a  Ghost  dance  at  the  same  camp,  four  arrows, 
headed  with  bone  in  the  olden  fashion,  were  shot  up  into  the  air  from 
the  center  of  the  circle  and  afterward  gathered  uj)  and  hung  upon  the 
tree,  together  with  the  bow,  a  gaming  wheel  and  sticks,  and  a  statt'  of 
peculiar  shape  (ghost  stick?).  See  plate  cxi.  The  ceremonies  of  fast- 
ing, painting,  and  the  sweat-bath  in  connection  with  the  Ghost  dance 
among  the  Sioux  have  been  already  described. 

The  best  accouut  of  the  dance  itself  and  of  the  ghost  shirt  is  given 
by  Mrs  Z.  A.  Parker,  at  that  time  a  teacher  on  the  Pine  liidge  reserva- 
tion, writing  of  a  Ghost  dance  observed  by  her  on  White  Clay  creek, 
on  June  20,  1890.     We  quote  at  length  from  her  description: 

We  drove  to  this  spot  about  10.30  oclock  on  a  delightful  October  day.  We  came 
upon  tents  scattered  here  and  there  in  low,  sheltered  places  long  before  reaching  the 
dance  ground.  Presently  we  saw  over  three  hundred  tents  placed  in  a  circle,  with  a 
large  pine  tree  in  the  center,  which  was  covered  with  strips  of  cloth  of  various 
colors,  eagle  feathers,  stuffed  birds,  claws,  and  horns — all  oflferings  to  the  Great 
Spirit.  The  cetemonies  had  just  begun.  In  the  center,  around  the  tree,  were 
gathered  their  medicine-men ;  also  those  who  had  been  so  fortunate  as  to  have  had 
visions  and  in  them  had  seen  and  talked  with  friends  who  had  died.  A  company  of 
fifteen  had  started  a  chant  and  were  inarching  abreast,  others  coming  in  behind  as 
they  marched.  After  marching  around  the  circle  of  tents  they  turned  to  the  center, 
where  many  had  gathered  and  were  seated  on  tlie  ground. 

I  think  they  wore  the  ghost  sliirt  or  ghost  dress  for  the  first  time  that  day.  I 
noticed  that  these  were  all  new  and  were  worn  by  about  8e\enty  men  and  forty 
women.  The  wife  of  a  man  called  Return-from-scout  had  seen  in  a  vision  that  her 
friends  all  wore  a  similar  robe,  and  on  reviving  from  her  trance  she  called  the  women 
together  and  they  made  a  great  number  of  the  sacred  garments.  They  were  of  white 
cotton  cloth.  The  women's  dress  was  cut  like  their  ordinary  dress,  a  loose  robe  with 
wide,  flowing  sleeves,  j)ainted  l)lue  in  the  neck,  in  the  sh.ape  of  a  three-cornered 
handkerchief,  with  moon,  stars,  birds,  etc,  interspersed  with  real  feathers,  painted 
on  the  waist  and  sleeves.  While  dancing  they  wound  their  shawls  about  their 
waists,  letting  them  fall  to  within  S  inches  of  the  ground,  the  fringe  at  the  bottom. 
In  the  hair,  near  the  crown,  a  feather  was  tied.  I  noticed  an  .al>seuce  of  any  manner 
of  bead  ornaments,  and,  as  I  knew  their  vanity  and  fondness  for  them,  wondered 
why  it  was.  Upon  making  inquiries  I  found  they  discarded  everything  they  could 
which  was  made  l)y  white  men. 

The  ghost  shirt  for  the  meu  was  made  of  the  same  material — shirts  and  leggings 
painted  in  red.  Some  of  the  leggings  were  painted  in  stripes  running  up  and  down, 
others  running  around.  The  shirt  was  painted  blue  .around  the  neck,  and  the  whole 
garment  was  fantastically  sprinkled  with  figures  of  birds,  bows  and  arrows,  sun, 
moon,  and  stars,  and  everything  they  saw  in  nature.  Down  the  outside  of  the 
sleeve  were  rows  of  feathers  tied  by  the  quill  ends  and  left  to  fly  in  the  breeze,  and 
also  a  row  around  the  neck  and  up  and  down  the  outside  of  the  leggings.  I  noticed 
that  .a  number  had  stuffed  birds,  squirrel  heads,  etc,  tied  in  their  long  hair.  The 
faces  of  all  were  painted  red  with  a  black  half-moon  on  the  foreliead  or  on  one 
cheek. 

As  the  crowd  gathered  about  the  tree  the  high  priest,  or  master  of  ceremonies, 
began  his  address,  giving  tliem  directions  as  to  the  chant  and  other  matters.  After 
he  had  spoken  for  about  fifteen  minutes  they  arose  and  formed  in  a  circle.  As  nearly 
as  I  could  count,  there  were  between  three  and  four  hundred  ])ersons.  One  stood 
directly  l)eUin:l  another,  each  with  his  hands  on  his  neighbor's  slioulders.  After 
walking  about  a  few  times,  chanting,  "  Father,  I  come,"  they  stopped  marching,  but 


MooNKYj  THE    SIOUX    GHOST   DANCE  917 

remained  in  tho  circle,  ifiid  set  up  the  most  fearful,  heart-picrcinn  wails  I  ever 
lu'aril — crying,  moaning,  groaning,  and  shrieking  out  their  grief,  and  naming  over 
their  departed  friends  and  relatives,  at  the  sanii'  time  taking  np  liandfnls  of  dnst  at 
their  fert,  washing  their  hands  in  it,  and  tlirowing  it  over  tlieir  heads.  Finally,  tliey 
raised  tlieir  eyes  to  heaven,  their  liands  clasped  liigh  above  their  heads,  an<l  stood 
straight  and  perfectly  still,  invoking  the  ]>owcr  of  the  Great  Spirit  to  allow  them  to 
se<'  and  talk  with  their  people  who  had  died.  This  ceremony  lasted  al)Out  lifteen 
minutes,  wlien  they  all  sat  down  where  they  were  and  listened  to  another  address, 
whicli  1  did  not  understand,  liiit  which  I  afterwards  learned  were  words  of  encour- 
aginieiit  and  assurance  of  the  coming  messiah. 

Wluii  they  amse  again,  they  enlarged  the  circle  by  facing  toward. the  center,  tak- 
ing hold  of  hands,  and  moving  around  in  the  manner  of  school  children  in  their  iday 
•  of  "needle's  eye."  And  now  the  most  intense  excitement  began.  They  would  go  as 
fast  as  they  could,  their  hands  moving  from  side  to  side,  their  bodies  swaying,  their 
arms,  with  hands  gripped  tightly  in  their  neighbors',  swinging  back  and  forth  with 
all  their  might.  If  one,  more  weak  and  frail,  eanie  near  falling,  he  would  be  jerked 
up  and  into  position  until  tired  nature  gave  way.  The  ground  had  been  worked  and 
worn  by  many  feet,  nntil  the  fine.  Hour-like  dust  lay  light  and  loose  to  the  depth  of 
two  or  three  inches.  The  wind,  which  had  increased,  would  sometimes  take  it  up, 
enveloping  the  dancers  and  hiding  them  from  view.  In  the  ring  were  men,  women, 
and  children;  the  strong  and  the  robust,  the  weak  consumptive,  and  those  near  to 
death's  door.  They  believed  those  who  were  sick  would  be  cured  by  joining  in  the 
dance  and  losing  consciousness.  From  the  beginning  they  chanted,  to  a  monotonous 
tunc,  tlie  words — 

Father,  I  come; 

Mother,  I  come ; 

Brother,  1  come; 

Father,  give  us  back  our  arrows. 

All  of  which  they  would  repeat  over  and  over  again  until  first  one  and  then 
another  would  break  from  the  ring  and  stagger  away  an<l  fall  down.  One  woman 
fell  a  few  feet  from  me.  She  came  toward  ns,  her  hair  flying  over  her  face,  which 
was  purple,  looking  as  if  the  blood  would  burst  through;  her  hands  and  arms  mov- 
ing wildly;  every  breath  a  pant  and  a  groan;  and  she  fell  on  her  back,  and  went 
down  like  a  log.  I  stepped  up  to  her  as  she  lay  there  motionless,  but  with  every 
muscle  twitcliing  and  quivering.  She  seemed  to  be  perfectly  unconscious.  Some 
of  the  men  and  a  few  of  the  women  would  run,  stepping  high  and  pawing  the  air 
in  a  frightful  mauiu'r.  Some  told  me  afterwards  that  they  had  a  sensation  a«  if  the 
ground  were  rising  toward  them  and  would  strike  tlicm  in  the  face.  Others  would 
drop  where  they  stood.  One  woman  fell  directly  into  the  ring,  and  her  husband 
stepi>ed  out  and  stood  over  lier  to  prevent  them  from  trampling  upon  her.  Xo  one 
ever  disturbed  those  wlio  fell  or  took  any  notice  of  them  except  to  keep  the  crowd 
away. 

They  kept  up  dancing  until  fully  100  persons  were  lying  unconscious.  Then  they 
stopped  and  seated  themselves  in  a  circle,  and  as  each  one  recovered  from  his  trance 
he  was  brought  to  the  center  of  the  ring  to  relate  his  experience.  Each  told  his 
story  to  the  medicine-man  and  he  sliouted  it  to  the  crowd.  Not  one  in  ten  claimed 
that  he  saw  anytliing.  I  asked  one  Indian — a  tall,  strong  fellow,  straight  as  an 
arrow — what  his  experience  was.  He  said  he  saw  an  eagle  coming  toward  him.  It 
flew  rouiKl  and  round,  drawing  nearer  and  nearer  until  he  put  out  his  hand  to  take 
it,  when  it  was  gone.  I  asked  him  what  ho  thought  of  it.  "Big  lie,''  he  replied. 
I  found  by  talking  to  them  that  not  one  in  twenty  believed  it.  After  resting  for  a 
time  they  would  go  through  the  same  performance,  perhaps  three  times  a  day. 
They  jiracticed  fasting,  and  every  inorning  those  who  joined  in  the  dan('e  were 
obliged  to  immerse  themselves  in  the  creek.     {Comr.,44.) 


918  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

r  "^ 

/   SONG  REHEARSALS 

As  with  church  choirs,  the  leaders,  both  men  and  women,  frequently- 
assembled  privately  in  a  tipi  to  rehearse  the  new  or  old  songs  for  the 
next  dance.  During  the  first  winter  spent  among  the  Arapaho  I  had 
frequent  opportunity  of  being  present  at  these  rehearsals,  as  for  a  long 
time  the  snow  was  too  deep  to  permit  dancing  outside.  After  having 
obtained  their  confidence  the  Arapaho  police  invited  me  to  come  up  to 
their  camp  at  night  to  hear  them  practice  the  songs  in  anticipation  of 
better  weather  for  dancing.  Thenceforth  rehearsals  were  held  in  Black 
Coyote's  tipi  almost  every  night  until  the  snow  melted,  each  session 
usually  lasting  about  three  hours. 

On  these  occasions  from  eight  to  twelve  persons  were  present,  sitting 
in  a  circle  on  the  low  beds  around  the  fire  in  the  center.  Black  Coyote 
acted  as  master  of  ceremonies  and  opened  proceedings  by  filling  and 
lighting  the  redstone  pipe,  oilering  the  first  whiff  to  the  sun,  then 
reversing  the  stem  in  ottering  to  the  earth,  next  presenting  the  pipe  to 
the  fire,  and  then  to  each  of  the  four  cardinal  points.  He  then  took  a 
few  putt's  himself,  after  which  ie  passed  the  pipe  to  his  next  neighbor, 
who  went  through  the  same  preliminaries  before  smoking,  and  thus  the 
pipe  went  round  the  circle,  each  one  taking  only  a  few  putts  before 
passing  it  on.  The  pipe  was  then  put  back  into  its  pouch,  and  Black 
Coyote,  standing  with  his  face  toward  the  northwest,  the  niessiah's 
country,  with  eyes  closed  and  arms  outstretched,  made  a  fervent  prayer 
for  help  and  prosperity  to  his  tribe,  closing  with  an  earnest  petition 
to  the  messiah  to  hasten  his  coming.  The  others  listened  in  silence 
with  bowed  heads.  The  prayer  ended,  they  consulted  as  to  the  song 
to  be  sung  first,  which  Black  Coyote  then  started  in  a  clear  musical 
bass,  the  others  joining.  From  time  to  time  explanations  were  made 
where  the  meaning  of  the  song  was  not  clear.  They  invited  me  to  call 
for  whatever  songs  I  wished  to  hear,  and  these  songs  were  repeated 
over  and  over  again  to  give  me  an  opportunity  to  write  them  down,  but 
they  waived  extended  discussion  until  another  time.  Usually  the  men 
alone  were  the  singers,  but  sometimes  Black  Coyote's  wives  or  other 
women  who  were  present  joined  in  the  songs.  It  was  noticeable  that 
even  in  these  rehearsals  the  women  easily  fell  under  the  excitement  of 
the  dance.  Finally,  about  10  oclock,  all  rose  together  and  sang  the 
closing  song,  Ni'ninitubi'na  Huhu,  "  The  Crow  has  given  the  signal,"  and 
the  rehearsal  was  at  an  end.  On  one  occasion,  before  I  had  obtained 
this  song,  I  called  for  it  in  order  that  I  might  write  it  down,  but  they 
explained  that  we  must  wait  awhile,  as  it  was  the  closing  song,  and  if 
they  sung  it  then  they  must  quit  for  the  night. 

/  PREPARATIONS  FOR  THE  DANCE 

f  On  several  occasions  the  dance  ground  was  consecrated  before  the 
performance,  one  of  the  leaders  going  all  about  the  place,  sprinkling 
some  kind  of  sacred  powder  over  the  ground  and  praying  the  while. 


BUREAU  OF  ETHNOLOQY 


FOURTEENTH  ANNUAL  REPORT      PL.   CXI 


SACRED  OBJECTS  FROM  THE  SIOUX  GHOST  DANCE 

a.  Staff;   b,  Cy  Bow  and  bone-head  arrows;  rf,  Gaming  wheel  and  sticks 


IVBESIT 


MoosEY]  PAINTING    OF    THE    DANCERS  919 

Frequently  in  the  dance  one  or  more  of  the  leaders  while  sitting  within 
the  cii'cle  would  beat  upon  the  earth  with  liis  extended  palm,  then  lay 
his  hand  upon  his  head,  afterward  bh)w  into  his  hand,  and  then  repeat 
the  operation,  prayinfj  all  the  time.  Sometimes  the  hypnotist  would 
beat  the  ground  in  the  same  way  and  then  lay  his  hand  on  the  head  of 
the  subject  (plate  cxv).  Nd  satisfactory  explanation  of  this  ceremony 
was  obtained  beyond  the  general  idea  that  the  earth,  like  the  sun,  the 
lire,  and  the  water,  is  sacred. 


^ 


GIVING  THE  FEATHER 


^ 


The  ceremony  of  "giving  the  feather"  has  been  already  noticed. 
VThis  was  an  official  ordination  of  the  priests  in  the  dance,  conferred 
on  them  by  the  apostle  who  first  brought  the  ceremony  to  the  tribe.  ) 
Among  the  Arapaho,  Catldo,  Kiowa,  and  adjoining  tribes  in  the  south 
the  feather  was  conferred  by  Sitting  Bull  himself.  The  feather  was 
thus  given  to  seven  leaders,  or  sometimes  to  fourteen,  that  is,  seven 
men  and  seven  women,  the  number  seven  being  sacred  with  ni^ost  tribes 
*'  and  more  particularly  in  the  Ghost  dance.  The  feather,  which  was  worn 
ui)on.  the  head  of  the  dancers,  was  either  that  of  the  crow,  the  sacred 
bird  of  the  Ghost  dance,  or  of  the  eagle,  sacred  in  all  Indian  religions. 
If  from  the  crow,  two  feathers  were  used,  being  attached  at  a  slight 
angle  to  a  small  stick  which  was  thrust  into  the  hair.  (See  Arapaho 
song  8.)  The  feathers  were  previously  consecrated  by  the  priest  with 
prayer  and  ceremony.  The  chosen  ones  usually  reciprocated  with  pres- 
.  enta  of  ponies,  blankets,  or  other  i)roperty.  After  having  thus  received 
the  feather  the  tribe  began  to  make  songs  of  its  own,  having  previously 
used  those  taught  them  by  the  apostle  from  his  own  language. 

Besides  the  seven  leaders  who  wear  the  sacred  crow  feathers  as 
emblems  of  their  leadership,  nearly  all  the  dancers  weaK  feathers  vari- 
ously painted  and  ornamented,  and  the  preparation  of  these  is  a  matter 
of  much  concern.  The  dancer  who  desires  instruction  on  tliis  point 
usually  takes  with  him  six  friends,  so  as  to  make  up  the  sacred  number 
of  seven,  and  goes  with  them  to  one  who  has  been  in  a  trance  and  has 
thus  learned  the  exact  method  in  vogue  in  the  spirit  world.  At  their 
request  this  man  pi-epares  for  each  one  a  feather,  according  to  what  he 
has  seen  in  some  trance  vision,  for  which  they  return  thanks,  usually 
with  a  small  present.  The  feathers  are  painted  in  several  colors,  each 
larger  feather  usually  being  tipped  with  a  small  down  feather  painted 
in  a  different  color.  On  certain  occasions  a  special  day  is  set  apart  for 
pul)li(;ly  painting  and  preparing  the  feathers  for  all  the  dancers,  the  • 
work  being  done  by  the  appointed  leaders  of  the  ceremony. 

.'  i 

THE  PAINTING  OF  THE  DANCERS  ' 

VThe  painting  of  the  dancers  is  done  with  the  same  ceremonial  exact- 
ness of  detail,  each  design  being  an  inspiration  from  a  trance  vision.  / 
Usually  the  dancer  adopts  the  particular  style  of  painting  which,  while 


920  THE   GHOST-DANCE    RELIGION  [etii.ax.v.u 

ill  the  trance,  he  has  seen  worn  by  some  departed  relative.  If  he  has 
not  yet  been  in  a  trance,  the  design  is  suggested  by  a  vision  of  one  who 
does  the  painting.  In  making  the  retjuest  the  dancer  lays  his  hands 
upon  the  head  of  the  leader  and  says,  "My  father,  I  have  come  to  be 
painted,  so  that  I  may  see  my  friends;  have  pity  on  me  and  paint  me," 
the  sacred  paint  being  held  to  sharpen  the  spiritual  vision  as  well  as  to 
be  conducive  to  physical  health.  The  painting  consists  of  elaborate 
designs  in  red,  yellow,  green,  and  blue  upon  the  face,  with  a  red  or 
yellow  line  along  the  parting  of  the  hair.  Suns,  crescents,  stars,  crosses, 
and  birds  (crows)  are  the  designs  in  most  common  use. 


( 


THE  CEREMONY 


^ 


Xlie-daiKje^commonly-begius^  about  ±lie  middle  of  the  -afternoon  or 
later,  alter^npdown.  When  it  begins  in  the  afternoon,  there  is  always 
an  intermission  of  an  hour  or  two  for  supi)er.  The  announcement  is 
made  by  the  criers,  old  men  who  assume  this  office  apparentlj'  by  tacit 
U7Klerstanding,  who  go  about  the  camp  shouting  in  a  loud  voice  to  the 
people  to  prepare  for  the  dance.  The  preliminary  painting  and  dressing 
is  usually  a  work  of  about  two  hours.  When  all  is  readjj_tlifi_leaders 
walk  out  to  the  dance  place,  and  facing  inward,  join  hands -so-a,»-to  form 
a_sinall  circle.  Then,^  wLthouAinoying  from  their  places  they^sing  the 
openingsong,  according  to  previous  agreement,  iu  a  soft  undertone. 
Having  sung  it  through  once  they  raise  their  voices  to  their  full 
strength  and  repeat  it,  this  time  slowly  circling  around  iu  the  dance. 
The  step  is  different  from  that  of  most  other  Indian  daacej*,  but  very 
simple,  the  dancers  moving  from  right  to  left,  following  the  course  of 
the  sun,  advancing  the  left  ftjot  and  following  it  \^itli  the  right,  hardly 
lifting  the  feet  from  the  ^roi^yd.  For  this  reason  it  is  called  by 
the  Shoshoni  th5 '■'(^ra^jjm^  daiic'e."  All  the  songs  are  adapted^-to 
the-simiiia  measure  of  the  dance  step.  As  the  song  rises  and  swells  the 
people  come  singly  and  iu  groups  from  the  several  tipis,  and  one  after 
another  joins  the  circle  until  any  number  from  iifty  to  live  hundred 
men,  women,  and  children  are  in  the  dance.  When  the  circle  is  small, 
each  song  is  repeated  through  a  number  of  circuits.  If  large,  it  is 
repeated  only  through  one  circuit,  measured  by  the  return  of  the  lead- 
ers to  the  starting  point.  Each  song  is  started  in  the  same  manner, 
first  in  an  undertone  while  the  singers  stand  still  in  their  ])laces,  and 
then  with  full  voice  as  they  begin  to  circle  around.  At  intervals 
between  the  songs,  more  especially  after  the  trances  hav&  begun,  the 
dancers  unclasp  hands  and  sit  down  to  smoke  or  talk  for  a  few  minutes. 
At  such  times  the  leaders  sometimes  deliver  short  addresses  or  ser- 
mons, or  relate  the  recent  trance  experience  of  tlie  dancer.  In  holding 
each  other's  hands  the  dancers  usually  intertwine  the  fingers  instead 
of  grasping  the  hand  as  with  us.  Only  an  Indian  could  keep  the 
blanket  in  place  as  they  do  under  such  circumstances.  Old  people 
hobbling  along  with  sticks,  and  little  children  hardly  i)ast  the  toddling 
period  sometimes  form  a  part  of  the  circle,  the  more  vigorous  dancers 


MooNEv)  CHARACTERISTICS   OF   THE    DANCE  921 

accommodating  the  movement  to  tlieir  weakness.  I  Frequently  a  woman 
will  be  seen  to  join  the  circle  with  an  infant  upon  her  back  and  dance 
with  the  others,  but  sliould  she  show  the  least  sign  of  approaching 
exciitenicnt  watcihful  friends  lead  her  away  that  no  harm  may  come  to 
the  child.  Dogs  are  driven  oft'  from  the  neighborhood  of  the  circle  lest 
they  should  run  against  any  of  those  who  have  fallen  into  a  trance  and 
thus  awaken  them.  The  dancers  themselves  are  careful  not  to  disturb 
tlie  trance  subjects  while  their  souls  are  in  the  spirit  world.  Full 
Indian  dress  is  worn,  with  buckskin,  paint,  and  feathers,  but  among 
the  Sioux  the  women  discarded  the  belts  ornamented  with  disks  of 
German  silver,  because  the  metal  had  come  from  the  white  man. 
Among  the  southern  tribes,  on  the  contrary,  hats  were  sometimes  worn 
ill  the  dance,  although  this  was  not  considered  in  strict  accordance  with 
the  doctrine^ 

(No  drum,  rattle,  or  other  musical  instrument  is  used  in  the  dance, 
/  excejitiug  sometimes  by  an  individual  dancer  in  imitation  of  a  trance 
vision.  •  In  this  respect  particularly  the  Ghost  dance  differs  from  every 
other  Indian  dance.  Neither  are  any  fires  built  within  the  circle,  so  ^<^ ' 
far  as  knpwn^  with  any  tribe  excepting  the  Walapai.  The  northern 
Cheyenne,  however,  built  four  lires  in  a  peculiar  fashion  outside  of  the 
circle,  as  already  described.  With  most  tribes  the  dance  was  performed 
aronnd  a  tree  or  pole  planted  in  the  center  and  variously  decorated. 
In  the  southern  plains,  however,  only  the  Kiowa  seem  ever  to  have 
followed  this  method,  they  sometimes  dancing  around  a  cedar  tree.  Op 
breaking  the^ircle  at  thejeiiiLof-the  dance^  the^x)erformer8  shook  their 
.  olankets  or  shawls  inThe  airj^with  the  idea  of  driving  away  all  evil 
influences.  Oinater  instructions  from  the  messiah  all  then  went 
dowrrto  bathe  in  the  streamy  the  men  in  one  place  and  the  women  in 
another,  before  goingUto  their  tipis.  The  idea  of  washing  away  evil 
things,  si)iritual  as  well  as  earthly,  by  bathing  in  running  water  is  too 
natural  and  universal  to  need  comment.        ^ 

The  peculiar  ceremonies  of  prayer  and  invocation,  with  the  laying  on 
of  hands  and  the  stroking  of  the  face  and  body,  have  several  times 
been  described  and  need  only  be  mentioned  here.  (As  trance  visions 
became  frequent  the  subjects  strove  to  imitate  what  they  had  seen 
in  the  spirit  world,  especially  where  they  had  taken  i)art  with  their 
deiiarted  friends  in  some  of  the  old-time  games.  In  this  way  gaming 
wheels,  shinny  sticks,  hummers,  and  other  toys  or  implements  would  be 
made  and  carried  in  future  dances,  accompanied  with  appropriate 
songs,  until  the  dance  sometimes  took  on  the  appearance  of  an  exhibi- 
tion of  Indian  curios  on  a  small  scale.  ) 

THE   CROW   DANCE 

Within  the  last  few  years  the  southern  Arapaho  and  Cheyenne  hayc 
developed  an  auxiliary  dance  called  the  "crow  dance,"  which  is  per- 
formed in  the  afternoon  as  a  preliminary  to  the  regular  Ghost  dance  at 
night.    As  it  is  no  part  of  the  original  Ghost  dance  and  is  confined  to 


922  THE    GHOST-DANCE    RELIGION  [eth.  asm.  14 

these  two  tribes,  it  deserves  no  extended  notice  in  this  connection. 
Although  claimed  by  its  inventors  as  a  direct  inspiration  from  the 
other  world,  where  they  saw  it  iierformed  by  '-crows,"  or  spirits  of 
departed  friends,  it  is  really  only  a  modification  of  the  picturesque 
Omaha  dance  of  the  prairie  tribes,  with  the  addition  of  religious  fea- 
tures borrowed  from  the  new  doctrine.  The  men  participating  are 
stripped  to  tlie  breechcloth,  with  their  whole  bodies  painted  as  in  the 
Omaha  dance,  and  wear  elaborate  pendants  of  varicolored  feathers 
hanging  down  behind  from  the  waist.  An  immense  drum  is  an  impor- 
tant feature.  Men  and  women  take  part,  and  the  songs  refer  to  the 
general  subject  of  the  crow  and  the  messiah,  but  are  set  to  a  variety  of 
dance  steps  and  evolutions  performed  by  tlie  dancers.  As  the  leaders, 
who  are  cliiefly  young  men,  are  constantly  studying  new  features,  the 
crow  dance  has  becoine  one  of  the  most  attractive  ceremonies  among 
the  prairie  tribes.  Hypnotism  and  trances  form  an  essential  feature  of 
this  as  of  the  Ghost  dance  proper.     (See  plate  cxix.) 

; 

THE  HYPNOTIC  PROCESS 

V  The  most  imi)ortant  feature  of  the  Ghost  dance,  and  the  secret  of 
the  trances,  is  hypnotism.)  It  has  been  hastily  assumed  that  hypnotic 
knowledge  and  ability  belong  only  to  an  overripe  civilization,  such  as 
that  of  India  and  ancient  Egypt,  or  to  the  most  modern  period  of  scien- 
tific investigation.  The  fact  is,  however,  that  practical  knowledge,  if 
not  understanding,  of  such  things  belongs  to  people  who  live  near  to 
nature,  and  many  of  the  stories  told  by  reliable  travelers  of  the  strange 
performances  of  savage  shamans  can  be  explained  only  on  this  theory. 
Numerous  references  in  the  works  of  the  early  Jesuit  missionaries,  of 
the  Puritan  writers  of  New  England  and  of  English  explorers  farther 
to  the  south,  would  indicate  that  hypnotic  ability  no  less  than  sleight- 
of-hand  dexterity  formed  part  of  the  medicine-man's  equipment  from 
the  Saint  Lawrence  to  the  Gulf.  Enough  has  been  said  in  the  chapters  ' 
on  Smoholla  and  the  Shakers  to  show  that  hypnotism  exists  among  the 
tribes  of  the  Columbia,  and  the  author  has  had  frequent  epportunity 
to  observe  and  study  it  in  the  Ghost  dance  on  the  plains.^  It  can  not 
be  said  that  the  Indian  priests  understand  the  phenomenon,  for  they 
ascribe  it  to  a  supernatural  cause,  but  they  know  how  to  produce  the 
effect,)  as  I  have  witnessed  hundreds  of  times.  In  treating  of  the 
subject  in  connection  with  the  Ghost  dance  the  author  must  be  under- 
stood as  speaking  from  the  point  of  view  of  an  observer  and  not  as  a 
psychologic  expert. 

Immediately  on  coming  among  the  Arapaho  and  Cheyenne  in  1890, 
I  heard  numerous  stories  of  wonderful  things  that  occurred  in  the  Ghost 
dance — how  people  died,  went  to  heaven  and  came  back  again,  and  how 
they  talked  with  dead  friends  and  brought  back  messages  from  the  otlier 
world.  Quite  a  number  who  had  thus  "died  "  were  mentioned  and  their 
adventures  in  the  spirit  land  were  related  with  great  particularity  of 


MooNEvl  -HYPNOTISM   AND   THE   DANCK  923 

detail,  but  as  most  of  the  testimouy  came  from  white  men,  none  of  whom 
had  seen  the  dance  for  themselves,!  preserved  the  scientific  attitude  of 
skepticism.  So  far  as  could  be  asc^ertained,  none  of  the  intelligent  peo- 
l)le  of  the  agency  had  thought  the  subject  sufficiently  worthy  of  serious 
consideration  to  learn  whether  the  reports  were  true  or  false.  On  talk- 
ing with  the  Indians  I  found  them  unanimous  in  their  statements  as  to 
the  visions,  until  I  began  to  think  there  might  be  something  in  it. 

The  first  clew  to  the  explanation  came  fiom  the  statement  of  his 
own  experience  in  the  trance,  given  by  Paul  Boynton,  a  particularly 
bright  Carlisle  student,  who  attted  as  my  interpreter.  His  brother  had 
died  some  time  before,  and  as  Paul  was  anxious  to  see  and  talk  with 
him,  which  the  new  doctiine  taught  was  possible,  he  attended  the  next 
Ghost  dance,  and  putting  his  hands  upon  the  head  of  Sitting  Bull,  accord- 
ing to  the  regular  formula,  asked  him  to  help  him  see  his  dead  brother. 
Paul  is  of  an  inquiring  disposition,  and,  besides  his  natural  longing  to 
meet  his  brother  again,  was  actuated,  as  he  himself  said,  by  a  desire  to 
try  "every  Indian  trick."  He  then  told  how  Sitting  Bull  had  hypno- 
tized him  with  the  eagle  feather  and  the  motion  of  his  hands,  until  he 
fell  unconscious  and  did  really  see  his  brother,  but  awoke  just  as  he  was 
about  to  speak  to  him,  probably  because  one  of  the  dancers  had  acci- 
dentally brushed  against  him  as  he  lay  on  the  ground.  He  embodied 
his  experience  in  a  song  which  was  afterwai-d  sung  iu  the  dance.  From 
his  account  it  seemed  almost  certain  that  the  secret  was  hypnotism. 
The  explanation  might  have  occurred  tome  sooner  but  for  the  fact  that 
my  previous  Indian  informants,  after  the  manner  of  some  other  wit- 
>nesses,  had  told  only  about  their  trance  visions,  forgetting  to  state  how 
the  visions  were  brought  about. 

This  was  in  winter  and  the  ground  was  covered  deeply  with  snow, 
which  stopped  the  dancing  for  several  weeks.  In  the  meantime  I 
improved  the  opportunity  by  visiting  the  tipis  every  night  to  learn  the 
songs  and  talk  about  the  new  religion.  When  the  snow  melted,  the 
dances  were  renewed,  and  as  by  this  time  I  had  gained  the  confidence 
of  the  Indians  I  was  invited  to  be  present  and  thereafter  on  numerous 
occasions  was  able  to  watch  the  whole  process  by  which  the  trances 
were  produced.  From  the  outside  hardly  anything  can  be  seen  of  what 
goes  on  within  the  circle,  but  being  a  part  of  the  circle  myself  I  was 
able  to  see  all  that  occurred  inside,  and  by  fixing  attention  on  one 
subject  at  a  time  I  was  able  to  note  all  the  stages  of  the  phenomenon 
from  the  time  the  subject  first  attracted  the  notice  of  the  medicine-man, 
through  the  staggering,  the  rigidity,  the  unconsciousness,  and  back 
again  to  wakefulness.  On  two  occasions  my  partner  in  the  dance,  each 
time  a  woman,  came  under  the  influence  and  I  was  thus  enabled  to  note 
the  very  first  nervous  tremor  of  her  hand  and  nmrk  it  as  it  increased 
in  violence  until  she  broke  away  and  staggered  toward  the  medicine- 
man within  the  circle. 

Young  women  are  usually  the  first  to  be  affected,  then  older  women, 
and  lastly  men.     Sometimes,  however,  a  man  proves  as  sensitive  as  the 


924  THE    GHOST-DANCE    RELIGION  [etii.axn.u 

average  woman.  In  particular  I  have  seen  one  young  Arapalio  become 
rigid  in  tlie  trance  night  after  night.  He  was  a  Carlisle  student,  speak- 
ing good  English  and  employed  as  clerk  in  a  store.  He  afterward 
took  part  in  the  sun  dance,  dancing  three  days  and  nights  without 
food,  drink,  or  sleep.  He  is  of  a  quiet,  religious  disposition,  and  if  of 
white  parentage  would  perhaps  have  become  a  minister,  but  being  an 
Indian,  the  same  tendency  leads  him  into  the  Ohost  dance  and  the  sun 
dance.  The  fact  that  he  could  endure  the  terrible  ordeal  of  the  sun 
dance  would  go  to  show  that  his  physical  organization  is  not  frail,  aais 
frequently  the  case  with  hypnotic  or  trance  subjects.  So  far  as  per- 
sonal observation  goes,  the  hypnotic  subjects  are  usually  as  strong  and 
healthy  as  the  average  of  their  tribe.  It  seems  to  be  a  <iuestion  more 
of  temperament  than  of  bodily  condition  or  physique.  After  having 
observed  the  (Ihost  dance  among  the  southern  tribes  at  intervals  during 
a  period  of  about  four  years,  it  is  apparent  that  the  hypnotic  tendency 
is  growing,  although  the  original  religious  excitement  is  dying  out. 
The  trances  are  now  more  numerous  among  the  same  number  of  dancers. 
Some  begin  to  tremble  and  stagger  almost  at  the  beginning  of  the  dance, 
without  any  effort  on  the  part  of  the  medicine-man,  while  formerly 
it  was  usually  late  in  the  night  before  the  trances  began,  although  the 
medicine-men  were  constantly  at  work  to  produce  such  result.  In 
many  if  not  in  most  cases  the  medicine-men  themselves  have  been  in 
trances  produced  in  the  sauie  fashion,  and  must  thus  be  considered  sen- 
sitives as  well  as  those  hypnotized  by  them. 

/Not  every  leader  in  the  Ghost  dance  is  able  to  bring  about  the  hyp- 
notic sleep,  but  anyone  may  try  wlio  feels  so  inspired.  |  Excepting 
tfi*- seven  chosen  ones  who-start^he  songs  there  is  no  priesthood  in  the 
dance,  the  authority  of  ■s^e4i^4uilU-rt«-^Sitti^tg~^uIl-iiud  Blaek-Coyote 
being  due  to  the  voluntary  recognition  of  their  superior  ability  or 
I  interest  in  the  matter.  Any  man  or  woman  who  has  been  in  a.  trance, 
and  has  thus  derived  inspiration  from  the  other  world,  is  at  liberty  to 
go  within  the  circle  and  endeavor  to  bring  others  to  the  trance.  Even 
when  the  result  is  unsatisfactory  there  is  no  interference  with  the  per- 
former, it  being  held  that  he  is  but  the  passive  instrument  of  a  higher 
power  and  therefore  in  no  way  responsible. y  A  marked  instance  of  this 
is  the  case  of  Cedar  Tree,  an  Arapaho  policenum,  who  took  much  inter- 
est in  the  dance,  attending  nearly  every  performance  in  his  neighbor- 
hood,consecrating  the  ground  and  working  within  the  circle  to  hypnotize 
the  dancers.  He  was  in  an  advanced  stage  of  consumption,  nervous 
and  excitable  to  an  extreme  degree,  and  perhaps  it  was  for  this  reason 
that  those  who  came  under  his  influence  in  the  trauce  constantly  com- 
plained that  he  led  them  on  the  "devil's  road"  instead  of  the  ''straight 
road;"  that  he  made  them  see  monstrous  and  horrible  shapes,  but  never 
the  friends  whom  they  wished  to  see.  On  this  account  tiiey  all  dreaded 
to  see  him  at  work  within  the  circle,  but  no  one  commanded  him  to 
desist  as  it  was  held  that  he  was  controlled  by  a  stronger  power  and 
was  to  be  p[tied  rather  than  blamed  for  his  ill  success.    A  similar  idea 


p 


.-5- 


OT   TBB 


aooNKY]  THE    HYPNOTIC   PROCESS  925 

exists  ill  Europe  ill  crtiinection  with  persons  reputed  to  possess  the  evil 
eye.  Cellar  Tree  liiinself  deplored  tlio  result  of  his  efforts  and  e.\i)ressed 
the  hope  that  by  earnest  prayer  he  might  finally  be  able  to  overcome  th« 
evil  inrtuence. 

^Ve  shall  now  describe  the  hypnotic  process  as  used  by  the  operators, 
with  the  various  stages  of  the  trani;e.  The  hypnotist,  usually  a  man, 
stands  within  the  ring,  holding  in  his  hand  an  eagle  feather  or  a  scarf 
or  handkerchief,  white,  black,  or  of  any  other  color.  Sometimes  he 
holds  the  feather  in  one  hand  and  the  scarf  in  the  other.  As  tlie 
dancers  circle  around  singing  the  songs  in  time  with  the  dance  step 
the  excitement  increases  until  the  more  sensitive  ones  are  visibly 
affected.  In  order  to  hasten  the  result  certain  songs  are  sung  to 
quicker  time/notably  the  Arapaho  song  beginning  XiVnami'naatoni'na 
Hu'hu.  We^hall  ysunie  that  the  subject  is  a  woman^  The  first  indi- 
cation thaf^^TOisl^coniing  affected  is  a  slight  muscular  tremor,  dis- 
tinctly felt  by  IrePcwo  partners  who  hold  l^Tjands  on  either  side.  The 
medicine-man  is  on  the  watch,  and  as  soon  as  he  notices  the  woman's 
condition  he  comes  over  and  stands  immediately  in  front  of  her,  look- 
ing intently  into  her  face  and  whirling  the  feather  or  the  handkerchief, 
or  both,  rapidly  in  front  of  her  eyes,  moving  slowly  around  with  the 
dancers  at  the  same  time,  but  constantly  facing  the  woman.  All  this 
time  he  keeps  up  a  series  of  sharp  exclamations,  Hu!  IIu!  Hu!  like 
the  rapid  breathing  of  an  exhausted  runner.  (  From  time  to  time  he 
changes  the  motion  of  the  feather  or  handkerchief  from  a  whirling  to 
a  rapid  up-anddowu  movement  in  front  of  her  eyes.  For  a  while  the 
^vt>man  continues  to  move  around  with  the  circle  of  dancers,  singing 
the  .song  with  the  others,  but  usually  before  the  circuit  is  completed) 
^'st^TOSes  control  of  herself  entirely,  and,  breaking  away  from  the  part- 
ners who  have  hold  of  her  hands  on  either  side,  shie  stnggers  into  the 
ring,  while  the  circle  at  once  closes  up  again  bel  her.     She  is 

now  standing  before  the  medicine-man,  who  gives  hi.  .uole  attention 
to  her,  whirling  the  feather  swiftly  in  front  of  her  eyes,  waving  his 
hands  before  her  face  as  though  fanning  her,  and  drawing  his  hand 
slowly  from  the  level  of  her  eyfes  away  to  one  side  or  upward  into  the 
air,  while  her  gaze  follows  it  with  a  fixed  stare.  All  the  time  he  keeps 
up  the  Hu !  Hu !  Hu !  while  the  song  and  the  dance  go  on  around  them 
without  a  pause.  For  a  few  minutes  she  continues  to  repeat  the  words 
of  the  song  and  keep  time  with  the  step,  but  in  a  staggering,  drunken 
fashion.  Then  the  words  become  unintelligible  sounds,  and  her  move-  - 
ments  violently  spasmodic,  until  at  last  she  becomes  rigid,  with  her 
eyes  shut  or  fixed  and  staring,  and  stands  thus  uttering  low  pitiful 
moans  (plate  cxvii).  If  this  is  in  the  daytime,  the  operator  tries  to  stand 
with  his  back  to  the  sun,  so  that  the  full  sunlight  shines  in  the  woman's 
face  (plate  cxvi).  The  subject  may  retain  this  fixed,  immovable  posture 
for  an  indefinite  time,  but  at  last  falls  heavily  to  the  ground,  uncon- 
scious and  motionless  (plate  cxviri).    The  dance  and  the  song  never 


926  THE    GHOST-DANCE    RELIGION  [eth.annU 

stop,  but  as  soon  as  the  woman  falls  the  medicine-man  gives  his  atten- 
tion to  another  subject  among  the  dancers.  The  first  one  may  lie 
unconscious  for  ten  or  twenty  minutes  or  sometimes  for  hours,  but  no 
one  goes  near  to  disturb  her,  as  her  soul  is  now  communing  with  the 
spirit  world.  At  last  consciousiiess  gradually  returns.  A  violent  tremor 
seizes  her  body  as  in  the  beginning  of  the  fit.  A  low  moan  comes  from 
her  lii)s,  and  she  sits  up  and  looks  about  her  like  one  awaking  from 
sleep.  Her  whole  form  trembles  violently,  but  at  last  she  rises  to  her 
feet  and  staggers  away  from  the  dancers,  who  open  the  circle  to  let 
her  pass.  All  the  phenomena  of  recovery,  except  rigidity,  occur  in 
direct  reverse  of  those  which  precede  unconsciousness.^ 

Sometimes  before  falling  the  hypnotized  subject  runs  wildly  around 
the  circle  or  out  over  the  prairie,  or  goes  through  various  crazy  evolu- 
tions like  those  of  a  lunatic.  On  one  occasion — but  only  once — I  have 
seen  the  medicine-man  point  his  finger  almost  in  the  face  of  the  liypno- 
tized  subject,  and  then  withdrawing  his  finger  describe  with  it  a  large 
circle  about  the  tipis.  The  subject  followed  the  direction  indicated, 
sometimes  being  hidden  from  view  by  the  crowd,  and  finally  returned, 
with  his  eyes  still  fixed  and  staring,  to  the  place  where  the  medicine- 
man -was  standing.  (^  There  is  frequently  a  good  deal  of  humbug  mixed 
with  these  performances,  some  evidently  pretending  to  be  hypnotized 
in  order  to  attract  notice  or  to  bring  about  such  a  condition  from  force 
of  imitation,  but  the  greater  portion  is  unquestionably  genuine  and 
beyond  the  control  of  the  subjects.^  In  many  instances  the  hypnotized 
person  spins  around  for  minutes  at  a  time  like  a  dervish,  or  whirls  the 
arms  with  apparently  impossible  speed,  or  assumes  and  retains  until 
the  final  fall  most  uncomfortable  positions  which  it  would  be  imjwssible 
to  keep  for  any  length  of  time  under  normal  conditions.  Frequently  a 
number  of  persons  are  within  the  ring  at  once,  in  all  the  various  stages 
of  hypnotism.  The  proportion  of  women  thus  affected  is  about  three 
times  that  of  men. 

THE  AREA  COVERED  BY  THE  DANCE 

It  is  impossible  to  give  more  than  an  approximate  statement  as  to 
the  area  of  the  Ghost  dance  and  the  messiah  doctrine  and  the  number 
of  Indians  involved.  According  to  the  latest  official  report,  there  are 
about  140,000  Indians  west  of  Missouri  river,  exclusive  of  the  five 
civilized  nations  in  Indian  Territory.  Probably  all  these  tribes  heard  of 
the  new  doctrine,  but  only  a  part  took  any  active  interest  in  it.  Gener- 
ally speaking,  it  was  never  taken  up  by  the  great  tribe  of  the  ISavaho, 
by  any  of  the  Pueblos  except  the  Taos,  or  by  any  of  the  numerous  tribes 
of  the  Columbia  region.  The  thirty  or  thirty-five  tribes  more  or  less 
concerned  with  the  dance  have  an  aggregate  population  of  about  60,000 
souls.  A  number  of  these  were  practically  unanimous  in  their  accept- 
ance of  the  new  doctrine,  notably  the  Paiute,  Shoshoni,  Arapaho,  Chey- 
enne, Caddo,  and  Pawnee,  while  of  others,  as  the  Comanche,  only  a 


.MO..NEV]  AREA    OF    THE    DANCE  927 

small  minority  ever  eugajjed  in  it.  Only  about  one  half  of  the  26,000 
Sioux  took  an  active  part  in  it.  It  may  safely  be  said,  however,  that 
the  doctrine  and  ceremony  of  the  Ghost  dance  found  more  adherents 
among  our  tribes  than  any  similar  Indian  religious  movement  within 
the  historic  period,  with  the  single  possible  excepti<m  of  the  crusade 
inaugurated  by  Tenskwatawa,  the  Shawano  prophet,  in  1805.  (See 
plate  Lxxxv.) 

PRESENT  CONDITION  OF  THE  DANCE 

Among  most  of  these  tribes  the  movement  is  already  extinct,  having 
died  a  natural  death,  excepting  in  the  case  of  the  Sioux.  The  Sho- 
shoni  and  some  others  lost  faith  in  it  after  the  failure  of  the  first  pre- 
dictions. The  Sioux  probably  discontinued  the  dance  before  the  final 
surrender,  as  the  battle  of  Wonnded  Knee  and  the  subsequent  events 
convinced  even  the  most  fanatic  believers  that  tlieir  expectations  of 
invulnerability  and  supernatural  assistance  were  deceptive.  The  Pai- 
ute  were  yet  dancing  a  year  ago,  and  as  their  dream  has  received  no 
such  rude  awakening  as  among  the  Sioux,  they  are  probably  still 
patiently  awaiting  the  great  deliverance,  in  spite  of  repeated  postpone- 
ments, although  the  frenzied  earnestness  of  the  early  period  has  long 
ago  abated.  The  Kiowa,  who  discarded  the  doctrine  on  the  adverse 
report  of  A'piatan,  have  recently  taken  up  tlie  dance  again  and  are 
now  dancing  as  religiously  as  ever  under  the  leadership  of  the  old  men, 
althongh  the  progressive  element  in  the  tribe  is  strongly  opposed  to  it. 
Among  the  other  tribes  in  Oklahoma — especially  the  Arapaho,  Chey- 
enne, Caddo,  Wichita,  Pawnee,  and  Oto — the  Ghost  dance  has  become 
a'part  of  the  tribal  life  and  is  still  performed  at  frequent  intervals, 
although  the  feverish  expectation  of  a  few  years  ago  has  now  settled 
down  into  something  closely  approaching  the  Christian  hope  of  a 
reunion  with  departed  friends  in  a  hai)pier  world  at  some  time  in  the 
unknown  future.  '  ^ 

As  for  the  great  messiah  himself,  when  last  heard  from  Wovoka  was 
on  exhibition  as  an  attraction  at  the  Midwinter  fair  in  San  Francisco. 
By  this  time  he  has  doubtless  retired  into  his  original  obscurity. 
14  ETH — PT  2 19 


Chapter  XVI 
PARALLELS  IN  OTHER  SYSTEMS 

I  will  pour  out  my  spirit  upon  all  flesh ;  and  your  sons  and  your  daughters  shall 
prophesy,  your  old  men  shall  dream  dreams,  your  young  men  shall  see  visions. — Joel. 

How  is  it  then,  brethren  f  When  ye  come  together  every  one  of  vou  hath  a  doc- 
trine, hath  a  revelation. — I  Corinthians. 

THE    BIBLICAL  PERIOD 

The  remote  in  time  or  distance  is  always  strange.  The  familiar 
present  is  always  natural  and  a  matter  of  course.  Beyond  the  narrow 
range  of  our  horizon  imagination  creates  a  new  world,  but  as  we  advance 
in  any  direction,  or  as  we  go  back  over  forgotten  paths,  we  find  ever 
a  continuity  and  a  succession.  The  human  raee  is  one  in  thought  and 
action.  The  systems  of  our  highest  modern  civilizations  have  their  coun- 
terparts among  all  the  nations,  and  their  chain  of  parallels  stretches 
backward  link  by  link  until  we  find  their  origin  and  interpretation  in 
the  customs  and  rites  of  our  own  barbarian  ancestors,  or  of  our  still 
existing  aboriginal  tribes.     There  is  nothing  new  under  the  sun. 

The  Indian  messiah  religion  is  the  inspiration  of  a  dream.     Its  ritual 
is  the  dance,  the  ecstasy,  and  the  trance.     Its  priests  are  hypnotics  and 
cataleptics.     All  these  have  formed  a  part  of  every  great  religious  devel 
opment  of  which  we  have  knowledge  from  the  beginning  of  history. 

In  the  ancestors  of  the  Hebrews,  as  described  in  the  Old  Testament, 
we  have  a  pastoral  people,  living  in  tents,  acquainted  with  metal  work- 
ing, but  without  letters,  agriculture,  or  permanent  habitations.  They 
had  reached  about  the  plane  of  our  own  Navaho,  but  were  below  that 
of  the  Pueblo.  Their  mythologic  and  religious  system  was  closely 
parallel.  Their  chiefs  were  priests  who  assumed  to  govern  by  inspira- 
tion from  God,  communicated  through  frequent  dreams  and  waking 
visions.  Each  of  the  patriarchs  is  the  familiar  confidant  of  God  and 
his  angels,  going  up  to  heaven  in  dreams  and  receiving  direct  instruc- 
tions in  waking  visits,  and  regulating  his  family  and  his  tribe,  and 
ordering  their  I'eligious  ritual,  in  accord  with  these  instructions.  Jacob, 
alone  in  the  desert,  sleeps  and  (^reams,  and  sees  a  ladder  reaching  to 
heaven,  with  angels  going  up  and  down  upon  it,  and  God^himself,  who 
tells  him  of  the  future  greatness  of  the  Jewish  nation.  So  Wovoka, 
aslftep  on  the  mountain,  goes  up  to  the  Indian  heaven  and  is  told  by 
the  Indian  god  of  the  coming  restoration  of  his  race.  Abraham  is 
"tempted"  by  God  and  commanded  to  sacrifice  his  son,  and  proceeds 
to  carry  out  the  supernatural  injunction.  So  Black  Coyote  dreams  and 
is  commanded  to  sacrifice  himself  for  the  sake  of  his  children. 
928 


^>    Of   THJI         ^^ 

[TIiriVBIlSIIT] 


-^ 
I^ 


MooKEYi  DREAMS   AND   TRANCES  929 

Coming  down  to  a  later  period  we  flud  tlie  Chaldean  Job  declaring 
that  God  sj)eakcth  "in  a  dream,  in  a  vision  of  the  night,  when  deep 
sleep  falleth  upon  men ;  then  he  openeth  the  ears  of  men  and  sealeth 
their  instniction."  The  whole  of  the  ])rophecie8  are  given  as  direct 
communi(!ations  from  the  other  world,  with  the  greatest  particularity  of 
detail,  as,  for  instance,  in  the  beginning  of  the  book  of  Ezekiel,  where 
he  says  that  "  it  came  to  pass  in  the  thirtieth  year,  in  the  fourth  month, 
ill  the  fifth  day  of  the  month,  as  1  was  among  the  captives  by  the  river 
of  Chebar,  that  the  heavens  were  opened  and  I  saw  visions  of  God." 

In  the  New  Testament,  representing  the  results  of  six  centuries  of 
development  beyond  the  time  of  the  prophets  and  in  intimate  contact 
with  more  advanced  civilizations,  we  still  have  the  dream  as  the  con- 
trolling influence  in  religion.  In  the  verj'  beginning  of  the  new  dis- 
pensation we  are  told  that,  while  Joseph  slept,  the  angel  of  the  Lord 
appeared  to  him  in  a  dream,  and  as  a  result  "Joseph  being  raised  from 
sleep  did  as  the  angel  of  the  Lord  had  bidden  him."  The  most  impor- 
tant events  in  the  history  of  the  infant  redeemer  are  regulated,  not  in 
accordance  with  the  ordinary  manner  of  probabilities,  but  by  dreams. 

The  four  gospels  are  full  of  inspirational  dreams  and  trances,  such 
as  the  vision  of  Cornelius,  and  that  of  Peter,  when  he  went  up  alone 
upon  the  housetop  to  pray  and  "fell  into  a  trance  and  saw  heaven 
opened,"  and  again  when  "a  vision  appeared  to  Paul  in  the  night,"  of 
a  man  who  begged  him  to  come  over  into  Macedonia,  so  that  "immedi- 
ately Ave  endeavored  to  go  into  Macedonia,  assuredly  gathering  that 
the  Lord  had  called  us."  In  another  place  Paul — the  same  Paul  who 
had  that  wonderful  vision  on  the  roa<l  to  Damascus — declares  that  he 
knew  a  man  who  was  caught  up  into  paradise  and  heard  unspeakable 
words.  In  Paul  we  have  the  typical  religious  evangel,  a  young  enthu- 
siast, a  man  of  sensibility  and  refinement  above  his  fellows,  (*o  carried 
away  by  devotion  to  his  ideal  that  he  attaches  himself  to  the  most 
uncomj)romising  sect  among  his  own  people,  and  when  it  seems  to  be 
assailed  by  an  alien  force,  not  content  simply  to  hold  his  own  belief,  he 
seeks  and  obtains  official  authority  to  root  out  the  heresy.  As  he  goes 
on  this  errand,  "breathing  out  threatenings  and  slaughter,"  the  mental 
strain  overcomes  him.  He  falls  down  in  the  road,  hears  voices,  and 
sees  a  strange  light.  His  companions  raise  him  up  and  lead  him  by 
the  hand  into  the  city,  where  for  several  days  he  remains  sightless  with- 
out food  or  drink.  From  this  time  he  is  a  changed  man.  Without  any 
previous  knowledge  or  investigation  of  the  new  faith  he  believes  himself 
called  by  heaven  to  embrace  it,  and  the  same  irrepressible  enthusiasm 
which  had  made  him  its  bitterest  pensecutor  leads  him  now  to  defend 
it  against  all  the  world  and  even  to  cross  the  sea  into  a  far  country  in 
obedience  to  a  dream  to  spread  the  doctrine.  In  many  respects  he 
remiiids  us  forcibly  of  such  later  evangelists  as  Fox  and  Wesley. 

The  cloudy  indistinctness  which  Wovoka  and  his  followers  ascribe  to 
the  Father  as  he  appears  to  them  in  their  trance  visions  has  numerous 
parallels  in  both  Testaments.    At  Sinai  the  Lord  declares  to  Moses,  "  I 


930  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

come  unto  thee  in  a  thick  cloud,"  and  thereafter  whenever  Moses  went 
up  the  mountain  or  entered  into  tlie  tabernacle  to  receive  revelations 
"  the  Lord  descended  upon  it  in  a  cloudy  pillar."  Job  also  tells  us  that 
"thick  clouds  are  a  covering  to  him,"  and  Isaiah  says  that  he  "rideth 
upon  a  swift  cloud,"  which  reminds  us  of  the  Ghost  song  of  the  Arapaho 
representing  the  Indian  redeemer  as  coming  upon  the  whirlwind.  Moses 
goes  up  into  a  mountain  to  receive  inspiration  like  Wovoka  of  the  Paiute 
and  Ei'iink'i  of  the  Kiowa.  As  Wovoka  claims  to  bring  rain  or  snow  at 
will,  so  Elijah  declares  that  "  there  sliall  not  be  dew  nor  rain  these  years, 
but  according  to  my  word,"  while  of  the  Jewish  ^Messiah  himself  his 
wondering  disciples  say  that  even  the  winds  and  the  sea  obey  him. 

Fasting  and  solitary  contemplation  in  lonely  places  were  as  i)owerful 
auxiliaries  to  the  trance  condition  in  Bible  days  as  now  among  the 
tribes  of  the  plains.  When  Daniel  had  his  great  vision  by  the  river 
Hiddekel,  he  tells  us  that  he  had  been  mourning  for  three  full  weeks, 
during  which  time  he  "  ate  no  lileasant  bread,  neither  came  flesh  nor 
wine  in  my  mouth,  neither  did  I  anoint  myself  at  all."  When  the  vision 
comes,  all  the  strength  and  breath  leave  his  body  and  he  falls  down, 
and  "  then  was  I  in  a  deep  sleep  on  my  face,  and  my  face  toward  the 
ground."  Six  hundred  years  later,  Christ  is  "led  by  the  spirit  into  the 
wilderness,  being  forty  days  tempted  by  the  devil,  and  in  those  days  he 
did  eat  nothing."  Another  instance  occurs  at  his  baptism,  when,  as  he 
was  coming  out  of  the  water,  he  saw  the  heavens  opened  and  the  spirit 
like  a  dove,  and  heard  a  voice,  and  immediately  was  driven  by  the 
spirit  into  the  wilderness.  In  the  transflguration  on  the  mountain, 
when  "his  face  did  shine  as  the  sun,"  and  in  the  agony  of  Gethsemane, 
with  its  mental  anguish  and  bloody  sweat,  we  see  the  same  phenomena 
that  appear  in  the  lives  of  religious  enthusiasts  from  Mohammed  and 
Joan  of  Arc  down  to  George  Fox  and  the  ijrophets  of  the  Ghost  dance. 

Dancing,  which  forms  so  important  a  part  of  primitive  rituals,  had  a 
place  among  the  forms  of  the  ancient  Hebrew  and  of  their  neighbors, 
although  there  are  but  few  direct  references  to  it  in  the  Bible.  The 
best  example  occurs  in  the  account  of  the  transfer  of  the  ark  to  Zion, 
where  there  were  processions  and  sacrifices,  and  King  David  himself 
"danced  before  the  Lord  with  all  his  might." 

MOHAMMEDANISM 

Six  hundred  years  after  the  birth  of  Christianity  unother  great  reli- 
gion, which  numbers  its  adherents  by  the  hundred  million,  had  its  ori- 
gin in  the  same  region  and  among  a  kindred  Semitic  race.  Its  prophet 
and  high  priest  was  the  cataleptic  Mohammed,  who  was  born  about 
the  year  570  and  died  in  642.  In  infancy  and  all  through  life  he  was 
afflicted  with  epileptic  attacks  and  fainting  fits,  during  which  he  would 
lose  all  appearance  of  life  without  always  losing  inner  consciousness. 
It  was  while  iu  this  condition  that  he  received  the  visions  and  revela- 
tions on  which  he  built  his  religious  system.  Frequently  at  such 
times  it  was  necessary  to  wrap  him  up  to  preserve  life  in  his  body,  and 


/ 


MooNBY]  MOHAMMED  931 

at  otiier  times  lie  was  restored  by  being  drem-lied  with  cold  water.  At 
one  time  for  a  i)eri<)d  of  two  years  he  was  in  such  a  mental  condition — 
subject  to  hallucinations — that  he  doubted  his  own  sanity,  believing 
himself  to  be  possessed  by  evil  spirits,  and  contemplated  suicide.  "It 
is  disputed  whether  Mohammed  was  ei)ileptic,  catalejitic,  hysteric,  or 
Avhat  not.  Sprenger  seems  to  think  that  the  answer  to  this  medical 
([uestiou  is  the  key  to  the  whole  problem  of  Islam."  (^^Mohammedan- 
ism,''' in  /•Jncyrlopedia  Jiritannica.)  To  how  numy  other  systems  might 
such  an  answer  be  the  key? 

We  are  told  that  ordinarily  his  body  had  but  little  natural  warmth, 
but  that  whenever  the  angel  appealed  to  him,  as  the  Mohammedan 
biograjduTs  express  it,  the  perspiration  burst  out  on  his  forehead,  his 
eyes  became  red,  he  trembled  violently,  and  would  bellow  like  a  young 
camel — all  the  accompaniments  of  the  most  violent  epileptic  fit.  Usu- 
ally the  fit  ended  in  a  swoou.  There  is  no  question  that  he  was  sincere 
in  his  claim  of  divine  inspiration.  His  last  hours  were  serene  and 
peaceful,  and  there  is  no  evidence  of  the  slightest  misgiving  on  his  part 
as  to  the  reality  of  his  mission  as  a  prophet  sent  from  God.  Some  of 
his  inspiration  came  in  dreams,  and  he  was  accustomed  to  say  that  a 
prophet's  dream  is  a  revelation.  At  times  the  revelation  came  to  him 
without  any  painful  or  strange  accomj^animent. 

The  tit  during  which  he  received  the  revelation  of  his  religious  mis- 
sion is  thus  described,  as  it  came  to  him  after  a  long  period  of  despond- 
ency and  mental  hallucinations:  "In  this  morbid  state  of  feeling  he  is 
said  to  have  heard  a  voice,  and  on  raising  his  head,  beheld  Gabriel, 
who  assured  him  he  was  the  prophet  of  God.  Frightened,  he  returned 
home,  and  called  for  covering.  He  had  a  fit,  and  they  poured  cold 
water  on  him,  and  when  he  came  to  himself  he  heard  these  words: 
'Oh,  thou  covered  one,  arise,  and  preach,  and  magnify  tky  Lord;' 
and  henceforth,  we  are  told,  he  received  revelations  without  intermis- 
sion. Before  this  supposed  revelation  he  had  been  medically  treated  on 
account  of  the  evil  eye,  and  when  the  Koran  first  descended  to  him  he 
fell  into  fainting  fits,  when,  after  violent  shudderings,  his  eyes  closed, 
and  his  moutli  foamed."    [Gardner,  Faiths  of  the  World.) 

Solitude  also  had  much  to  do  with  his  visions,  as  a  great  part  of  his 
early  life  was  spent  in  the  lonely  occui)ation  of  a  shepherd  among  the 
Arabian  mountains.  Like  other  prophets  ho  asserted  that  the  various 
angels  had  offered  him  control  over  the  stai's,  the  sun,  the  mountains, 
and  the  sea.  Further,  it  is  claimed  most  positively  by  all  his  followers 
that  his  great  ascent  into  the  seven  heavens  was  made  bodily  and  in  full 
wakefulness,  and  not  merely  in  spirit  while  asleep,  and  this  assertion 
they  supported  by  "the  declarations  of  God  and  his  prophet,  the  imams 
of  the  truth,  the  verses  of  the  Koran,  and  thousands  of  traditions,"  as 
earnestly  as  religious  enthusiasts  the  world  over  have  ever  backed  up 
the  impossible. 

The  kinship  of  the  late  Semitic  idea  to  the  old  is  well  exemplified  iu 
Mohammed's  account  of  this  vision,  in  which  he  is  conducted  to  Mount 


932  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

Sinai,  where  he  is  directed  to  alight  and  pray,  becavise  there  God  had 
spoken  to  Moses,  after  which  lie  is  conducted  to  Bethlehem,  where 
again  he  is  directed  to  alight  and  pray,  because  there  Jesus  was  bora, 
after  which  again  he  is  brought  into  the  presence  of  Abraham,  Moses, 
Enoch,  John  the  Baptist,  and  Jesus,  by  all  of  whom  he  was  hailed  as  a 
worthy  brother  and  prophet.  The  direct  descent  becomes  plainer  still 
when  we  learn  how  Mohammed,  on  his  return  from  talking  with  God  in 
the  seventh  heaven,  again  meets  Moses,  who  persuades  him  that  the 
religious  exercises  prescribed  by  God  for  tlie  ftxithful  are  too  onerous, 
and  goes  back  with  him  to  plead  witli  the  Lord  for  a  reduction  of  the 
daily  prayers  from  fifty  to  five  as  Abraham  pleaded  for  Sodom. 

The  spirit  world  of  our  Indians  is  a  place  where  death  and  old  age 
are  unknown,  and  where  every  one  is  hapi)y  in  the  simple  happiness 
which  he  knew  on  earth — hunting,  feasting,  and  playing  the  old-time 
games  with  former  friends,  but  without  war,  for  tliere  all  is  peace.  The 
ideal  happiness  is  material,  perhaps,  but  it  is  such  hapjiiness  as  the 
world  might  long  for,  with  nothing  in  it  gross  or  beyond  reasonable 
probability.  The  Semitic  ideal,  from  which  our  own  is  derived,  is  very 
different.  We  get  one  conception  in  the  book  of  Revelation  and 
another  six  hundred  years  later  in  the  vision  of  Mohammed,  which  is 
jiuerile  to  the  last  degree.  Among  its  wonders  are  an  houri,who  comes 
out  of  a  (juince,  and  whose  body  is  composed  of  camphor,  amber,  and 
musk.  Then  there  is  a  cock  which  stands  with  his  feet  on  the  lowest 
earth,  while  his  head  reaches  the  empyrean  and  his  wings  outstretched 
the  limits  of  space,  whose  business  is  every  morning  to  praise  the  Lord 
and  set  all  the  cocks  on  earth  to  crowing  after  him.  There  is  an  angel 
who  bathes  daily  in  a  river,  after  which  he  flaps  his  wings,  and  from 
every  drop  that  falls  from  them  there  is  created  an  angel  with  20,000 
faces  and  40,000  tongues,  each  of  which  speaks  a  distinct  language, 
unintelligible  to  the  rest.  But  the  masterpiece  is  the  tree  tooba,  whose 
fruit  is  the  food  of  the  inhabitants  of  paradise.  Every  branch  produces 
a  hundred  thousand  different-colored  fruits,  while  from  its  roots  run 
rivers  of  water,  milk,  wine,  and  honey.  As  if  this  were  not  enough, 
the  tree  produces  also  ready-made  clothing.  "  (;)n  the  tree  were  baskets 
filled  with  garments  of  the  brocade  and  satin  of  paradise.  A  million 
of  baskets  are  allotted  to  each  believer,  each  basket  containing  a  hun- 
dred tliousand  garments,  all  of  different  class  and  fasliion" — and  so  on 
ad  nauseam.  [MerricTc's  Mohammed.)  When  we  reflect  that  .this  is 
accepted  by  more  than  150,000,000  civilized  Orientals,  from  whom  we 
have  derived  much  of  our  own  culture,  we  may,  perhaps,  be  more  tol- 
erantly disposed  toward  the  American  Indian  belief. 

JOAN   OF  ARC 

The  most  remarkable,  the  most  heroic  and  pathetic  instance  of  reli- 
gious hallucination  in  Europe  is  that  of  Joan  of  Arc,  known  as  the  Maid 
of  Orleans,  bom  in  1412  and  bui-ned  at  the  stake  in  1431,  and  recently 


c\ 


^^   Of  TH«         • 

[UiriVBRSITT] 


a^ 


i 


t 


„,/• 


>ic>oxKv]  JOAN    01'    ARC  933 

bcatifiod  iis  tlio  patron  saint  of  France.  Naturally  (»f  a  contoniplative 
disposition,  she  was  accustonied  from  earliest  childhood  to  loiifj  fasts 
and  solitary  coiuinunin<js,  in  which  she  brooded  over  the  miserable 
condition  of  her  country,  then  overrun  by  English  armies.  When  1.'$ 
years  of  age,  she  had  a  vision  in  which  a  voice  spoke  to  her  from  out 
of  a  great  light,  telling  her  tliat  (Jod  had  chosen  her  to  restore  France. 
She  immediately  fell  on  her  knees  and  made  a  vow  of  virginity  and 
entire  devotion  to  the  cause,  and  from  that  day  to  the  time  of  her  cruel 
deatli  she  believed  herself  inspired  and  gui<led  by  supernatural  voices 
to  lead  her  countrymen  against  the  invader.  A  simple  peasant  girl, 
she  sought  out  the  royal  court  and  boldly  announced  to  the  king  her 
divine  mission.  Tier  manner  made  such  an  impression  that  she  was 
assigned  a  comman<l,  and  putting  on  a  soldier's  dress  and  carrying  a 
sword  which  she  claimed  had  come  to  her  through  miraculous  means, 
she  led  the  armies  of  France,  performing  sui)erhuman  feats  of  courage 
and  endurance  and  m  inning  victory  after  victory  for  three  years  until 
she  was  finally  captured.  After  a  long  and  harassing  mockery  of  a 
trial,  in  which  the  whole  machinery  of  the  law  and  the  church  was 
brought  into  action  for  the  destruction  of  one  poor  girl  barely  19  years 
of  age,  she  was  finally  condemned  and  burned  at  Rouen,  ostensibly 
as  a  witch  and  a  heretic,  but  really  as  the  most  dangerous  enemy  of 
English  tyranny  in  France. 

She  was  forever  hearing  these  spirit  A'oices,  which  she  called  "  her 
voices  "  or  "  her  counsel."  They  spoke  to  her  with  articulate  words  in 
the  ripple  of  the  village  fountain,  in  the  vesper  bells,  in  the  rustling  of 
the  leaves,  aiid  in  the  sighing  of  the  wind.  Sometimes  it  was  the  war- 
like archangel  Michael,  but  oftener  it  Avas  the  gentle  Saint  Katherine, 
who  appeared  to  her  as  a  beautiful  woman  wearing  a  crown.  Her 
visions  must  be  ascribed  to  the  effect  of  the  troubled  timeg  in  which 
she  lived,  acting  on  an  enthusiastic,  unquestioning  religious  temper- 
ament. Slie  is  described  as  physically  robust  and  intellectually  keen, 
aside  from  her  hallucination,  as  was  i)roven  in  her  trial,  and  there  is 
no  evidence  that  she  was  subject  to  epilepsy  or  other  abnormal  condi- 
tions such  as  belonged  to  Mohammed  and  most  others  of  the  same 
class.  Her  long  and  frequent  fasts  luuiuestionably  aided  the  result. 
She  claimed  no  supernatural  powers  outside  of  her  peculiar  mission,  and 
in  every  ])ublic  undertaking  relied  entirely  on  the  guidance  of  her  voices. 

Toward  the  end  these  voices  were  accompanied  by  other  hallucina- 
tions, together  with  presentiments  of  her  coming  death.  On  one 
occasion,  while  assaulting  a  garrison,  her  men  fled,  leaving  her  stand- 
ing on  the  moat  with  only  four  or  five  soldiers.  Seeing  her  danger,  a 
French  ofticer  galloped  up  to  rescue  her  and  impatiently  asked  her  why 
she  stood  there  alone.  Lifting  her  helmet  from  her  face  she  looked  at 
him  with  astonishment  and  replied  that  she  was  not  alone — that  she 
had  oO,000  men  with  her — and  then,  despite  his  entreaties,  she  turned  to 
her  phantom  army  and  shouted  out  her  commands  to  bring  logs  to 
bridge  the  moat.    It  was  in  April,  while  standing  alone  on  the  ram- 


934  THE    GHOST-DANCE    RELIGION  [eth.axs.14 

parts  of  Melun,  that  the  voi(ies  first  told  her  that  she  would  be  taken 
before  midsummer.  From  that  time  the  warning  was  constantly 
repeated,  and  although  she  told  no  one  and  still  exposed  herself  fear- 
lessly, she  no  longer  assumed  the  responsibility  of  command.  Two 
months  later  she  was  in  the  hands  of  her  enemies. 

Throughout  the  trial  every  effort  was  made  by  her  enemies  to  shake 
her  statement  as  to  the  voices,  or,  failing  in  that,  to  prove  them  from 
the  devil,  but  to  the  last  she  steadfastly  maintained  that  the  voices 
were  with  her  and  came  from  heaven.  According  to  her  own  state- 
ment these  voices  were  three — one  remained  always  with  her,  another 
visited  her  at  short  intervals,  while  both  deliberated  with  the  third. 
On  one  occasion,  when  hard  pressed  by  her  enemies,  she  answered  sol- 
emnly, "I  believe  firmly,  as  firmly  as  I  believe  the  Christian  faith  and 
that  God  has  redeemed  iis  from  the  pains  of  hell,  that  the  voice  comes 
from  God  and  by  his  command."  And  again  she  asserted,  "  I  have 
seen  Saint  Michael  and  the  two  saints  so  well  that  I  know  they  are 
saints  of  paradise.  I  have  seen  them  with  my  bodily  eyes,  and  I 
believe  they  are  saints  as  firmly  as  I  believe  that  God  exists." 

When  questioned  as  to  her  original  inspiration,  she  stated  that  the 
voice  had  first  conje  to  her  when  she  was  about  13  years  of  age.  "The 
first  time  I  heard  it  I  was  very  much  afraid.  It  was  in  my  father's 
garden  at  noon  in  the  summer.  I  had  fasted  the  day  before.  The  voice 
came  from  the  right  hand  by  the  church,  and  there  was  a  great  light 
with  it.  When  I  came  into  Prance,  I  heard  it  frequently.  I  believe 
it  was  sent  me  from  God.  After  I  heard  it  three  times,  I  knew  it  was 
the  voice  of  an  angel.  I  understand  perfectly  what  it  says.  It  bade  me 
be  good  and  go  to  church  often,  and  it  told  me  I  must  go  into  France. 
Two  or  three  times  a  week  it  said  I  must  go  into  France,  until  I  could 
no  longer  rest  where  I  was.  It  told  me  I  should  raise  the  siege  of 
Orleans,  and  that  Robert  de  Baudricourt  would  give  me  people  to  con- 
duct me.  Twice  he  repulsed  me,  but  the  third  time  he  received  me  and 
sped  me  on  my  way." 

The  examiners  were  very  curious  to  know  by  what  sign  she  had  recog- 
nized the  king  when  she  had  first  seen  him  in  the  midst  of  his  courtiers. 
"To  this  question  she  said  she  must  first  consult  with  Saint  Katherine 
before  replying,  and  afterward  continued:  "The  sign  was  a  crown. 
The  first  time  I  saw  the  king  he  had  the  sign,  and  it  signified  that  he 
should  hold  the  kingdom  of  France.  I  neither  touched  it  nor  kissed  it. 
The  angel  came  by  the  command  of  God  and  entered  by  the  door  of  the 
room.  I  came  with  the  angel  up  the  steps  to  the  king's  room  and  the 
angel  came  before  the  king  and  bowed  and  inclined  himself  before  the 
king,  and  said:  'My  lord,  here  is  your  sign;  take  it.'  He  departed  by 
the  way  he  had  come.  There  were  a  number  of  other  angels  with  him, 
and  Saint  Katherine  and  Saint  Margaret.  In  the  little  chapel  he  left 
me.  I  was  neither  glad  nor  afraid,  but  I  was  very  sorrowful,  and  I  wish 
he  had  taken  away  my  soul  with  him." 


5^-^^ 


0»  TM 


[u'lriVBRSIT 


J^ 


^ 


MOONEV)  SAINT   JOHN    DANCE FLAGELLANTS  935 

To  another  (juestion  slie  replied  emphatically:  "If  I  were  at  .judg- 
ment, if  I  saw  the  tire  kindled  and  the  fagots  ablaze  and  the  execu- 
tioner ready  to  stir  the  lire,  and  if  I  were  in  the  lire,  I  would  say  no 
more,  and  to  the  death  I  would  maintain  what  I  have  said  in  the  trial." 

The  end  came  at  last  in  the  market  i)laceof  Rouen,  wlien  this  youTig 
girl,  whose  name  for  years  had  been  a  terror  to  the  whole  English  army, 
was  dragged  in  her  white  shroud  and  bound  to  the  stake,  and  saw  the 
wood  heaped  up  around  her  and  the  cruel  fire  lighted  under  her  feet. 
"Brother  INlartin,  standing  almost  in  the  draft  of  the  flames,  heard  her 
sob  with  a  last  sublime  effort  of  faith,  bearing  her  witness  to  tJod  whom 
she  trusted :  '  My  voices  have  not  deceived  me ! '  And  then  came  death." 
{Parr,  Jeanne  cPArc.) 

DANCE  OF  SAINT  JOHN 

In  1374  an  epidemic  of  maniacal  religious  dancing  broke  out  on  the 
lower  Rhine  and  spread  rapidly  over  Germauy,  the  Netherlands,  and 
into  France.  The  victims  of  the  mania  claimed  to  dance  in  honor  of 
Saint  John.  Men  and  women  went  about  dancing  hand  in  hand,  in 
pairs,  or  in  a  circle,  on  the  streets,  in  the  churches,  at  their  homes,  or 
wherever  they  might  be,  hour  'after  hour  without  rest  until  they  fell 
into  convulsions.  While  dancing  they  sang  doggerel  verses  in  honor  of 
Saint  John  and  uttered  unintelligible  cries.  Of  course  they  saw  visions. 
At  last  whole  companies  of  these  crazy  fanatics,  men,  women,  and 
children,  went  dancing  through  the  countrj-,  along  the  public  roads, 
and  into  the  cities,  until  the  clergy  felt  compelled  to  interfere,  and  cured 
the  dancers  by  exorcising  the  evil  spirits  that  moved  them.  In  the 
^fifteenth  century  the  epidemic  broke  out  again.  The  dancers  were  now 
formed  into  divisions  by  the  clergy  and  sent  to  the  church  of  Saint 
Vitus  at  Rotestein,  where  prayers  were  said  for  them,  and  they  were 
led  in  procession  around  the  altar  and  dismissed  cured.  Hence  the 
name  of  Saint  Vitus'  dance  given  to  one  variety  of  abnormal  muscular 
tremor.     {Schaff,  Religious  Encyclojiedia.) 

THE  FLAGELLANTS 

About  the  same  time  another  strange  religious  extravagance  spread 
over  western  Europe.  Under  the  name  of  Flagellants,  thousands  of 
enthusiasts  banded  together  with  crosses,  banners,  hymns,  and  all  the 
paraphernalia  of  religion,  and  went  ab(mt  in  ])rocession,  publicly 
scourging  one  another  as  au  atonement  for  their  sins  and  the  sins  of 
mankind  in  general.  They  received  their  first  impetus  from  the  preach- 
ing of  Saint  Anthony  of  Padua  in  the  thirteenth  century.  About  the 
year  1260  the  movement  broke  out  nearly  siuuxltaneously  in  Italy, 
France,  Germany,  Austria,  and  Poland,  and  afterward  spread  into 
Denmark  and  England.  It  was  at  its  height  in  the  fourteenth  century. 
In  Germany  in  1201  the  devotees,  preceded  by  banner  and  crosses, 
marched  with  faces  veiled  and  bodies  bared  above  the  waist,  and 
scourged  themselves  twice  a  day  for  thirty-three  successive  days  in 


936  THE    GHOST-DANCE    RELIGION  [eth.ans.u 

memory  of  the  thirty-three  years  of  Christ's  life.  The  strokes  of  the 
whip  were  timed  to  the  music  of  hymns.  Men  and  women  together 
took  part  iu  the  scourging.  The  mania  finally  wore  itself  out,  but 
reappeared  in  1349  with  more  systematic  organization.  According  to 
Schaft',  "When  they  came  to  towns,  the  bands  marched  in  regular  mili- 
tary order  and  singiug  hymns.  At  the  time  of  flagellation  they  selected 
a  square  or  churchyard  or  field.  Taking  ofl'  their  shoes  and  stockings 
and  forming  a  circle,  they  girded  themselves  with  aprons  and  laid  down 
flat  on  the  ground.  .  .  .  The  leader  then  stepped  over  each  one, 
touched  them  Avith  the  whip,  and  bade  them  rise.  As  each  was  touched 
they  followed  after  the  leader  and  imitated  him.  Once  all  on  their  feet 
the  flagellation  began.  The  brethren  went  two  by  two  around  the 
whole  circle,  striking  their  backs  till  the  blood  trickled  down  from  the 
wounds.  The  whip  consisted  of  three  thongs,  each  with  four  iron 
teeth.  During  the  flagellation  a  hymn  was  sung.  After  all  had  gone 
around  the  circle  the  whole  body  again  fell  on  the  ground,  beating  upon 
their  breasts.  Ou  arising  they  flagellated  themselves  a  second  time. 
While  the  brethren  were  putting  on  their  clothes  a  collection  was  taken 
up  among  the  audience.  The  scene  was  concluded  by  the  I'eading  of  a 
letter  from  Christ,  which  an  angel  had  brought  to  earth  andAvhich  com- 
mended the  pilgrimages  of  the  Flagellants.  The  fraternities  never 
tarried  longer  than  a  single  day  in  a  town.  They  gained  great  popu- 
larity, and  it  was  considered  an  honor  to  entertain  them."  [Schaff, 
Religious  Encyclopedia.)  The  society  still  exists  among  the  Latin 
races,  although  under  the  ban  of  the  church.  As  late  as  1820  a  pro- 
cession of  Flagellants  passed  through  the  streets  of  Lisbon.  Under 
the  nameof  Penitentes  they  have  several  organizations  in  the  Mexican  ■ 
towns  of  our  southwest,  where  they  periodically  appear  in  processions, 
inflicting  horrible  self-torture  on  themselves,  even  to  the  extent  of 
binding  one  of  their  number  upon  a  cross,  which  is  then  set  up  in  the 
ground,  while  the  blood  streams  down  the  body  of  the  victim  from  the 
wounds  made  by  a  crown  of  cactus  thorns  and  from  innumerable  gashes 
caused  by  the  thorny  whips.  Such  things  among  i)eople  called  civil- 
ized enables  us  to  understand  the  feeling  which  leads  the  Indian  to 
offer  himself  a  willing  sacrifice  in  the  sun  dance  and  other  propitiatory 
rites. 

RANTERS,  QUAKERS,  AND  FIFTH-MONARCHY  MEN 

The  middle  of  the  seventeenth  century  was  a  time  of  great  religious 
and  political  upheaval  in  England.  Hatreds  were  intense  and  i)ersecu- 
tions  cruel  and  bitter,  until  men's  minds  gave  way  under  the  strain. 
"The  air  was  thick  with  reports  of  prophecies  and  miracles,  and  there 
were  men  of  all  parties  who  lived  on  the  border  land  between  sanity 
and  insanity."  Tliis  was  due  chiefly  to  the  long-continued  mental  ten- 
sion which  bore  on  the  whole  population  during  this  troublous  period, 
and  in  particular  cases  to  wholesale  confiscatious,  by  which  families 
were  ruined,  and  to  confinement  in  wretched  prisons,  suffering  from 


MooNKv]  THE    QUAKER    DOCTRINE  937 

iiisuttici(Mit  food  and  brutal  troatiiieiit.  Individuals  even  in  the  estab- 
lished chundi  beyiin  to  assert  supernatural  power,  while  numerous  new 
sects  sprang  up,  with  prophecy,  miracle  working,  hypnotism,  and  cou- 
vulsive  ecstasy  as  parts  of  their  doctrine  or  ritual.  Chief  anionjf  these 
were  the  Ranters,  the  (Quakers,  and  the  FifthMonarehy  Men.  The  first 
and  last  have  disapi)eared  with  the  conditions  which  produced  them; 
but  the  Quakers,  beinjj  based  on  a  principle,  have  outlasted  persecution, 
and,  disc'arding  the  extravagances  which  belonged  to  the  early  period, 
are  now  on  a  permanent  foundation  under  the  name  of  the  "Society  of 
Friends.''  One  of  the  Ranter  prophets,  in  1650,  claimed  to  be  the  reiu- 
carnation  of  Melchizedek,  and  even  declared  his  divinity.  He  asserted 
that  certain  persons  then  living  were  Cain,  Judas,  Jeremiah,  etc,  whom 
he  had  raisetl  from  the  dead,  and  the  strangest  part  of  it  was  that  the 
persons  concerned  stoutly  affirmed  the  truth  of  his  assertion.  Others 
of  them  claimed  to  work  miracles  and  to  produce  lights  and  apparitions 
in  the  dai'k.  In  Barclay's  opinion  all  the  evidence  "supports  the  view 
that  these  persons  were  mad,  and  had  a  singular  power  of  producing  a 
kind  of  symjiathetic  madness  or  temporary  aberration  of  intellect  in 
others." 

We  are  better  acquainted  with  the  Quakers  (Friends),  although  it  is 
not  generally  known  that  they  were  originally  addicted  to  similar  prac- 
tices. Such,  however,  is  the  fact,  as  is  shown  by  the  name  itself. 
Their  founder,  George  Fox,  claimed  and  believed  that  he  had  the  gift 
of  prophecy  and  clairvoyance,  and  of  healing  by  a  mere  word',  and  his 
lyograpber,  Janney,  of  the  same  denomination,  apparently  sees  no 
reason  to  doubt  that  such  was  the  case.  As  might  have  been  expected, 
he  was  also  a  believer  in  dreams. 

We  are  told  that  on  one  occasion,  on  coming  into  the  town  of  Lich- 
field, "  a  very  remarkable  exercise  attended  his  mind,  and  going  through 
the  streets  without  his  shoes  he  cried,  '  Woe  to  the  bloody  city  of  Lich- 
field.' His  feelings  were  deeply  affected,  for  there  seemed  to  be  a 
channel  of  blood  running  down  the  streets,  and  the  market  place 
appeared  like  a  pool  of  blood."  On  inquiry  he  learned  that  a  large 
number  of  Christians  had  been  put  to  death  there  during  the  reign  of 
the  Emperor  Diocletian  thirteen  centuries  before.  "He  therefore 
attributed  the  exercise  which  came  upon  him  to  the  sense  that  was 
given  him  of  the  blood  of  the  martyrs." 

We  are  also  told  that  he  "received  an  evidence"  of  the  great  fire  of 
London  in  16G0,  before  the  event,  and  Janney  narrates  at  length  a 
"still  more  remarkable  vision"  of  the  same  fire  by  another  Friend, 
"whose  prophecy  is  well  attested."  According  to  the  account,  this 
man  rode  into  the  city,  as  though  having  come  in  haste,  and  went  up 
and  down  the  streets  for  two  days,  jirophesyiug  that  the  city  would  be 
destroyed  by  fire.  To  others  of  his  own  denomination  he  declared  that 
he  had  had  a  vision  of  the  event  some  time  before,  but  had  delayed 
to  declare  it  as  commanded,  until  he  felt  the  fire  in  his  own  bosom. 


938  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

When  the  fire  did  occur  as  he  had  predicted,  he  stood  before  the  flames 
with  arms  outstretched,  as  if  to  stay  their  advance,  until  forcibly- 
brought  away  by  his  friends. 

In  menCal  and  physical  temperament  Fox  seems  to  have  closely 
resembled  Mohammed  and  the  Indian  prophets  of  the  Ghost  dance. 
We  are  told  that  he  had  much  mental  suflering  and  was  often 
vinder  great  temptation.  "He  fasted  much,  and  walked  abroad  in 
solitary  places.  Taking  his  Bible,  he  sat  in  hollow  trees  or  secluded 
spots,  and  often  at  night  he  walked  alone  in  silent  meditation."  At 
one  time  "he  fell  into  such  a  condition  that  he  looked  like  a  corpse, 
and  many  who  came  to  see  him  supposed  him  to  be  really  dead.  In 
this  trance  he  continued  fourteen  days,  after  which  his  sorrow  began 
to  abate,  and  with  brokenness  of  heart  and  tears  of  joy  he  acknowl- 
edged the  infinite  love  of  God."    [Janney,  Oeorge  Fox.) 

The  sect  obtained  the  name  of  Quakers  from  the  violent  tremblings 
which  overcame  the  worshipers  in  the  early  days,  and  which  they 
regarded  as  manifestations  of  divine  power  on  them.  So  violent  were 
these  convulsions  that,  as  their  own  historian  tells  us,  on  one  occa- 
sion the  house  itself  seemed  to  be  shaken.  According  to  another  au- 
thority, men  and  women  sometimes  fell  down  and  lay  upon  the  ground 
struggling  as  if  for  life.  Their  ministers,  however,  seem  not  to  have 
encouraged  such  exhibitions,  but  strove  to  relieve  the  fit  by  putting 
the  patient  to  bed  and  administering  soothing  medicines.  ("  Qualcers,^ 
Encyclopedia  Britannica.)  , 

The  Fifth-Monarchy  Men  were  a  small  band  of  religionists  who  arose 
about  the  same  time,  proclaiming  that  the  "Fifth  Monarchy"  prophe- 
sied by  Daniel  was  at  hand,  when  Christ  would  come  down  from  heaven 
and  reign  visibly  upon  earth  for  a  thousand  years.  In  lGo7  they  formed 
a  plot  to  kill  Cromwell,  and  in  1(>61  they  broke  out  in  insurrection  at 
night,  parading  the  streets  with  a  baiiner  on  which  was  depicted  a  lion, 
proclaiming  that  Christ  had  come  and  declaring  that  they  were  invul- 
nerable and  invincible,  as  "King  Jesus"  was  their  invisible  leader. 
Troops  were  called  out  against  them,  but  the  Fifth-Monarchy  Men, 
expecting  supernatural  assistance,  refused  to  submit,  and  fought  until 
they  were  nearly  all  shot  down.  The  leaders  were  afterward  tried  and 
executed.     [Janney^s  George  Fox  and  Schaffh  Religious  Fncyclopedia.) 

FRENCH   PROPHETS 

Forty  years  later,  about  the  end  of  the  seventeenth  century,  another 
sect  of  convulsionists,  being  driven  out  of  France,  "found  an  asylum  in 
Protestant  countries  [and]  carried  with  them  the  disease,  both  of  mind 
and  body,  which  their  long  sufferings  had  produced."  They  spread 
into  Germany  and  Holland,  and  in  1706  reached  England,  where  they 
became  known  as  "French  prophets."  Their  meetings  were  character- 
ized by  such  extravagance  of  convulsion  and  trance  performance  that 
they  became  the  wonder  of  the  ignorant  and  the  scandal  of  the  more 


MooNKV]  FRENCH   PROPHETS — JUMPERS  939 

intelligent  classes,  notwithstanding  which  the  infection  spread  far  and 
wide.  We  are  told  that  they  "  were  wrought  upon  in  a  very  extraordi- 
nary manner,  not  only  in  their  minds,  but  also  in  their  physical  systems. 
They  had  visions  and  trances  and  were  subject  to  violent  agitations  of 
body.  Men  and  women,  and  even  little  children,  were  so  exercised 
that  spectators  were  struck  with  great  wonder  and  astonishment. 
Their  powerful  admonitions  and  prophetic  warnings  Avere  heard  and 
received  with  reverence  and  awe." 

At  one  time  Charles  Wesley  had  occasion  to  stop  for  the  night  with 
a  gentleman  who  belonged  to  the  sect.  Wesley  was  unaware  of  the 
fact  until,  as  they  were  about  to  go  to  bed,  his  new  friend  suddenly  fell 
into  a  violent  fit  and  began  to  gobble  like  a  turkey.  Wesley  was 
frightened  and  began  exorcising  him,  so  that  he  soon  recovered  from 
the  fit,  when  they  went  to  bed,  although  the  evangelist  confesses  that 
he  himself  did  not  sleep  very  soundly  with  Satan  so  near  him. 

Some  time  afterward  Wesley  with  several  companions  visited  a 
proplietess  of  the  sect,  as  he  says,  to  try  whether  the  spirits  came 
from  God.  She  w.as  a  young  woman  of  agreeable  speech  and  manner. 
"Presently  she  leaned  back  in  her  chair  and  had  strong  workings  in  her 
breast  and  uttered  deep  sighs.  Her  head  and  her  hands  and  by  turns 
every  part  of  her  body  were  affected  with  convulsive  motions.  This 
continued  about  ten  minutes.  Then  she  began  to  speak  with  a  clear, 
strong  voice,  but  so  interrupted  with  the  workings,  sighings,  and  con- 
tortions of  her  body  that  she  seldom  brought  forth  half  a  sentence 
together.  What  she  said  was  chiefly  in  spiritual  words,  and  all  as  in 
'  the  person  of  God,  as  if  it  were  the  language  of  immediate  inspiration." 
{Southcy^s  Wesley,  I,  and  Evans'  Shakers.) 

JUMPERS  , 

About  1740  a  similar  extravagant  sect,  known  as  the  Jumpers,  arose 
in  Wales.  According  to  the  descrii)tion  given  by  Wesley,  their  exer- 
cises were  a  very  exact  parallel  of  the  Ghost  dance.  "  After  the  preach- 
ing was  over  anyone  who  pleased  gave  out  a  verse  of  a  hymn,  and  this 
they  sung  over  and  over  again,  with  all  their  might  and  main,  thirty  or 
tbrty  times,  till  somoof  them  worked  themselves  into  a  sort  of  drunken- 
ness or  madness;  they  were  then  violently  agitated,  and  leaped  up  and 
down  in  all  manner  of  postures  frequently  for  hours  together."  A  cou- 
temporary  writer  states  that  he  had  seen  perhaps  ten  thousand  at  a 
single  meeting  of  the  Jumpers  shouting  out  in  the  midst  of  the  sermon 
and  ready  to  leap  for  joy.     {Southey^s  Wesley,  ii.) 

METHODISTS 

About  the  same  time  the  Methodists  originated  in  England  under 
Wesley  and  Whitefleld,  and  their  assemblies  were  characterized  by  all 
the  hysteric  and  convulsive  extravagance  which  they  brought  with 
them  to  this  country,  and  which  is  not  even  yet  extinct  in  the  south. 


940  THE    GHOST-DANCE    RELIGION  [etu.ann.U 

The  most  remarkable  of  these  exhibitions  took  place  under  the  preaching 
of  Wesley,  following  him,  as  we  are  told,  wherever  he  went.  Whitefleld, 
although  more  forcible  and  sensational  in  his  preaching,  did  not  at  first 
produce  the  same  effect  on  his  hearers,  and  considered  such  manifesta- 
tions as  but  doubtful  signsof  the  presence  of  the  Lord  and  by  no  means 
to  be  encouraged.  On  preaching,  however,  to  a  congregation  in  which 
Wesley  had  already  produced  such  convulsions,  and  where,  conse- 
quently, there  was  a  predisposition  in  this  direction,  several  persons 
were  thus  seized  and  sank  down  upon  the  floor,  and  we  are  told  by  the 
biographer  "  this  was  a  great  triumph  to  Wesley." 

Wesley  himself  describes  several  instances.  At  one  time,  he  states, 
a  physician  suspecting  fraud  attended  a  meeting  during  which  a  woman 
was  thrown  into  a  fit,  crying  aloud  and  weeping  violently,  until  great 
drops  of  sweat  ran  down  her  face  and  her  whole  body  shook.  Tlie  doc- 
tor stood  close  by,  noting  every  symptom,  and  not  knowing  what  to 
think,  being  convinced  that  it  was  not  fraud  or  any^atural  disorder. 
"  But  when  both  her  soul  and  body  were  healed  in  a  moment  he  acknowl- 
edged the  finger  of  God."  On  another  occasion,  Wesley  tells  us,  "While 
I  was  earnestly  inviting  all  men  to  enter  into  the  Holiest  by  this  new 
and  living  way,  many  of  those  that  heard  began  to  call  upon  God  with 
strong  cries  and  tears.  Some  sank  down,  and  there  remained  no 
strength  in  them.  Others  exceedingly  trembled  and  quaked.  Some 
were  torn  with  a  kind  of  convulsive  motion  in  every  part  of  their 
bodies,  and  that  so  violently  that  often  four  or  five  persons  could  not 
hold  one  of  them.  I  have  seen  many  hysterical  and  epileptic  fits,  but 
none  of  them  were  like  these  in  many  respects.  I  immediately  prayed 
that  God  would  not  suffer  those  who  were  weak  to  be  offended;  but  one 
woman  was  greatly,  being  sure  that  they  might  help  it  if  they  would, 
no  one  should  persuade  her  to  the  contrary;  and  she  was  got  three  or 
four  yards,  when  she  also  dropped  down  in  as  violent  an  agony  as  the 
rest." 

At  another  time,  "while  he  was  speaking  one  of  his  hearers  dropped 
down,  and  in  the  coarse  of  half  an  hour  seven  others,  in  violent  agonies. 
The  pains  as  of  hell,  he  says,  came  about  them;  but  notwithstanding 
his  own  reasoning  neither  he  nor  his  auditors  called  in  question  the 
divine  origin  of  these  emotions,  and  they  went  away  rejoicing  and 
praising  God.  .  .  .  Sometinies  he  scarcely  began  to  speak  before 
some  of  his  believers,  overwrought  with  expectation,  fell  into  the 
crisis,  for  so  it  may  be  called  in  this  case,  as  properly  as  in  animal 
magnetism.  Sometimes  his  voice  could  scarcely  be  heard  amid  the 
groans  and  cries  of  these  suffering  and  raving  enthusiasts.  It  was  not 
long  before  men,  women,  and  children  began  to  act  the  demoniac  as 
well  as  the  convert.  Wesley  had  seen  many  hysterical  fits  and  many 
fits  of  epilepsy,  but  none  that  were  like  these,  and  lie  confirmed  the 
patients  iu  their  belief  that  they  were  torn  of  Satan.  One  or  two 
indeed  perplexed  him  a  little,  for  they  were  tormented  in  such  an  unac- 
countable manner  that  they  seemed  to  be  lunatic,  he  says,  as  Avell  as 


McioNEYl  WESLEY    ON    METHODISM  941 

sore  vexed.  But  suspicions  of  this  kind  made  little  impression  iipou 
bis  intoxicated  understanding;  the  fanaticisni  wliicli  he  had  excited  in 
others  was  now  resicting  upon  himself.  How  should  it  have  been  other- 
wise? A  (Quaker,  who  was  present  at  one  meeting  and  inveighed 
against  what  bo  called  the  dissimulation  of  these  creatures,  caught 
the  contagious  emotion  himself,  and  even  wliile  be  was  biting  bis  lips 
and  knitting  his  brows,  dropped  down  as  if  be  had  been  struck  by  light- 
ning."    {Southey^s  Wesley.) 

SHAKERS 

About  the  year  1750  there  originated  m  England  another  peculiar 
body  of  sectarians  calling  themselves  the  "  United  Society  of  Believers  in 
Christ's  Second  Appearing,"  but  commonly  known,  for  obvious  reasons, 
as  Shakers.  Their  chief  prophetess  and  founder  was  "  Mother  "  Ann  Lee, 
whom  they  claim  as  the  actual  reincarnation  of  Christ.  They  claim  also 
the  inspiration  of  prophecy,  the  gift  of  healing,  and  sometimes  even 
the  gift  of  tongues,  and  believe  in  the  reality  of  constant  intercourse 
with  the  si)irit  world  through  visions.  In  consequence  of  persecution 
in  England,  on  account  of  their  public  dancing,  shouting,  and  shaking, 
they  removed  to  this  country  about  1780  and  settled  at  New  Lebanon, 
New  York,  where  the  society  still  keeps  up  its  organization. 

The  best  idea  of  the  Shakers  is  given  in  a  small  volume  by  Evans, 
who  was  himself  a  member  of  the  sect.  Speaking  of  the  convulsive 
manifestations  among  them,  he  says:  "Sometimes,  after  sitting  awhile 
in  silent  meditation,  they  were  seized  with  a  mighty  trembling,  under 
which  tliey  would  often  express  the  indignation  of  God  against  all  sin. 
At  other  times  they  were  exercised  with  singing,  shouting,  and  leaping 
for  joy  at  tlie  near  prospect  of  salvation.  They  were  often  exercised 
with  great  agitation  of  body  ami  limbs,  shaking,  running,  and  walking 
the  floor,  with  a  variety  of  other  operations  and  signs,  swiftly  passing 
and  repassing  each  other  like  clouds  agitated  with  a  mighty  wind. 
These  exercises,  so  strange  in  the  eyes  of  the  beholders,  brought  upon 
them  the  appellation  of  Shakers,  which  has  been  their  most  common 
name  of  distinction  ever  since."  With  regard  to  their  dancing,  he 
says:  "It  is  pretty  generally  known  that  the  Shakers  serve  God  by 
singing  and  dancing;  but  why  they  practice  this  mode  of  worship  is 
not  so  generally  understood.  .  .  .  When  sin  is  fully  removed,  by 
confessing  and  forsaking  it,  the  cause  of  heaviness,  gloom,  and  sorrow 
is  gone,  and  joy  and  rejoicing,  and  thanksgiving  and  praise  ai-e  then 
the  spontaneous  effects  of  a  true  spirit  of  devotion.  And  whatever 
manner  the  spirit  may  dictate,  or  whatever  the  form  into  which  the 
si)irit  may  lead,  it  is  acceptable  to  Him  from  whom  the  spirit  proceeds." 
On  one  particular  occasion,  "previous  to  our  coming  we  called  a  meet- 
ing and  there  was  [sic]  so  many  gifts  (such  as  prophecies,  revelations, 
visions,  and  dreams)  in  confirmation  of  a  former  revelation  for  ns  to 
come  that  some  could  hardly  wait  for  others  to  tell  their  gifts.  We  had 
a  joyful  meeting  and  danced  till  morning." 


942  THE    GHOST-DANCE    RELIGION  [eth.axx.u 

Of  Ann  Lee,  their  founder,  he  asserts  that  she  saw  Jesus  Christ  iu 
open  vision  and  received  direct  revelations  from  this  sourtjc.  On  a 
certain  occasion  she  herself  declared  to  her  followers :  "  The  room  over 
your  head  is  full  of  angels  of  God.  I  see  them,  and  you  could  see  them 
•if  you  were  redeemed.  I  look  in  at  the  windows  of  heaven  and  see  what 
there  is  iu  the  invisible  world.  I  see  the  angels  of  God,  and  hear  them 
sing.  I  see  the  glories  of  God.  I  see  Ezekiel  Goodrich  flying  from  one 
heaven  to  another!"  And,  turning  to  the  company  present,  she  said, 
"Go  in  and  join  his  resurrection."  She  then  began  to  sing,  and  they 
praised  the  Lord  in  the  dance.  On  another  occasion  she  said :  "  The 
apostles,  in  their  day,  saw  as  through  a  glass  darkly,  but  we  see  face 
to  face,  and  see  things  as  they  are,  and  converse  with  spirits  and  see 
their  states.  The  gospel  is  preached  to  souls  who  have  left  the  body. 
I  see  thousands  of  the  dead  rising  and  coming  to  judgment,  now  at  this 
present  time."  At  another  time  she  declared  that  she  had  seen  a  cer- 
tain young  woman  in  the  spirit  world,  "praising  God  in  the  dance;" 
and  of  a  man  deceased,  "  He  has  appeared  to  me  again,  and  has  arisen 
from  the  dead  and  come  into  the  first  heaven  and  is  traveling  on  to  the 
second  and  third  heaven." 

Their  dance  is  performed  regularly  at  their  religious  gatherings  at 
the  New  Lebanon  settlement.  The  two  sexes  are  arranged  in  ranks 
ppposite  and  facing  each  other,  in  which  position  they  listen  to  a  sermon 
by  one  of  the  elders,  after  which  a  hymn  is  sung.  They  then  form  a 
circle  around  a  party  of  singers,  to  whose  singing  they  keep  time  in 
the  dance.  At  times  the  excitement  and  fervor  of  spirit  become  intense, 
and  their  bodily  evolutions  as  rapid  as  those  of  the  dervishes,  although 
still  preserving  the  order  of  the  dance.  [Evans'  Shakers  and  encyclo- 
pedia articles  on  Shakers.) 

KENTUCKY   REVIVAL      " 

About  the  year  1800  an  epidemic  of  religious  frenzy,  known  as  the 
Kentucky  Revival,  broke  out  in  Kentucky  and  Tennessee,  chiefly  among 
the  Methodists  and  Baptists,  with  accompaniments  that  far  surpassed 
the  wildest  excesses  of  the  Ghost  dance.  Fanatic  preachers  taught 
their  deluded  followers  that  the  spiritual  advent  of  the  kingdom  was 
near  at  hand,  when  Christ  would  reign  on  earth  and  there  would  be  an 
/  end  of  all  sin.  The  date  generally  fixed  for  the  consummation  was  the 
summer  of  1805,  and  the  excitement  continued  and  grew  in  violence  for 
.  several  years  until  the  time  came  and  passed  without  extraordinary 
event,  when  the  frenzy  gradually  subsided,  leaving  the  ignorant  believ- 
ers in  a  state  of  utter  collapse.  The  performances  at  the  meetings  of 
these  enthusiasts  were  of  the  most  exaggerated  camp-meeting  order, 
such  as  may  still  be  witnessed  in  many  parts  of  the  south,  especially 
among  the  colored  people.  Evans,  the  Shaker  historian,  who  is  strong 
in  the  gift  of  faith,  tells  us  that  ''the  subjects  of  this  work  were  greatly 
exercised  in  dreams,  visions,  revelations,  and  the  spirit  of  prophecy. 
In  these  gifts  of  the  spirit  they  saw  and  testified  that  the  great  day  of 


MooNKY)  KENTUCKY   REVIVAL  943 

God  was  iit  liiiJid,  that  Christ  was  about  to  set  np  Ins  kingdom  on  earth, 
and  that  this  very  work  would  terminate  in  the  full  manilestation  of 
the  hitter  day  of  glory." 

From  another  authority,  endowed  i)erhaps  with  less  of  fervor  but 
with  more  of  (!ommou  sense,  we  get  a  description  of  tliese  "exercises" 
which  has  a  familiar  ring  that  seems  to  bring  it  very  near  home.  "The 
people  remained  on  tlie  ground  day  and  night,  listcTiing  to  the  most 
exciting  sermons,  and  (Migaging  in  a  mode  of  worshi|)  which  consisted 
in  alternate  (Tying,  laughing,  singing,  and  shouting,  accompanied  with 
gesticulations  of  a  most  extraordinary  character.  Often  there  would 
be  an  unusual  outcry;  some  bursting  forth  into  loud  ejaculations  of 
thanksgiving;  others  exhorting  their  careless  friends  to  'turn  to  the 
Lord;'  some  struck  with  terror,  and  hastening  to  escape;  others  trem- 
bling, weeping,  and  swooning  away,  till  every  appearance  of  life  was 
gone,  and  the  extremities  of  the  body  assumed  the  coldness  of  a  corpse. 
At  one  meeting  not  less  than  a  thousand  persons  fell  to  the  ground, 
apparently  without  sense  or  motion.  It  was  common  to  see  them  shed 
tears  iilentifully  about  an  hour  before  they  fell.  They  were  then  seized 
with  a  general  tremor,  and  sometimes  they  uttered  one  or  two  piercing 
shrieks  in  the  moment  of  falling.  This  latter  phenomenon  was  common 
to  both  sexes,  to  all  ages,  and  to  all  sorts  of  characters."  {Caswall, 
The  Prophet  of  the  Nineteenth  Century,  quoted  by  Remy.) 

After  a  time  these  crazy  performances  in  the  sacred  name  of  religion 
became  so  much  a  matter  of  course  that  they  were  regularly  classified  in 
categories  as  the  rolls,  the  jerks,  the  barks,  etc.  "  The  rolling  exercise 
was  affected  by  doubling  themselves  up,  then  rolling  from  one  side  to 
the  other  like  a  hoop,  or  in  extending  the  body  horizontally  and  rolling 
over  and  over  in  the  filth  like  so  many  swine.  The  jerk  consisted  in 
violent  spasms  and  twistings  of  every  part  of  the  body.  Sometimes 
the  head  was  twisted  round  so  that  the  head  was  turned  to  the  back, 
and  the  countenance  so  much  distorted  that  not  one  of  its  features  was 
to  be  recognized.  When  attacked  by  tlie  jerks,  they  sometimes  hopped 
like  frogs,  and  the  face  and  limbs  underwent  the  most  hideous  contor- 
tions. The  bark  consisted  in  throwing  themselves  on  all  fours,  growl- 
ing, showing  their  teeth,  and  barking  like  dogs.  Sometimes  a  number 
of  people  crouching  down  in  front  of  the  minister  continue  to  bark  as 
long  as  he  preached.  These  last  were  suj)posed  to  be  more  especially 
endowed  with  the  gifts  of  prophecy,  dreams,  rhapsodies,  and  visions  of 
angels."     (Remy,  Journey  to  Great  Salt  Lake  City,  I.) 

Twenty  years  later  the  jerking  epidemic  again  broke  out  in  Tennessee, 
and  is  described  in  a  letter  by  the  famous  visionary  and  revivalist, 
Lorenzo  Dow,  who  was  then  preaching  in  the  same  region.  His  descrip- 
tion agrees  with  that  given  the  author  by  old  men  who  lived  at  this  time 
in  eastern  Tennessee.  We  quote  from  Dow's  letter :  "  There  commenced 
a  trembling  among  the  wicked.  One  and  a  second  fell  from  their  seats. 
I  thiulv  for  eleven  hours  there  was  no  cessation  of  the  loud  cries.    Of 

14  ETH — PT  2 L'O 


944  THE    GHOST-DANCE   EELIGION  [eth.ann.U 

the  people,  some  who  were  staiidiug  and  sitting  fell  like  men  shot  on 
tlie  fleld  of  battle,  and  I  felt  it  like  a  tremor  to  run  through  my  soul 
and  veins  so  that  it  took  away  my  limb  power,  so  that  I  fell  to  the  floor, 
and  by  faith  saw  .a  greater  blessing  than  I  had  liitherto  exi)erienced." 
At  another  place  he  says:  "After  taking  a  (!up  of  tea,  I  began  to  speak 
to  a  vast  audience,  and  I  observed  about  thirty  to  have  the  jerks, 
though  they  strove  to  keep  as  still  as  they  could.  These  emotions 
were  involuntary  and  irresistible,  as  any  unprejudiced  mind  might 
see."  At  Marysville  "  many  appeared  to  feel  the  word,  but  about  fifty 
felt  the  jerks.  On  Sunday,  at  Knoxville,  the  governor  being  present, 
about  one  hundred  and  fifty  had  the  jerking  exercise,  among  them  a 
circuit  preacher,  Johnson,  who  had  opposed  them  a  little  while  before. 
Camp  meeting  commenced  at  Liberty.  Here  I  saw  the  jerks,  and  some 
danced.  The  people  are  taken  with  jerking  irresistiblj',  and  if  they 
strive  to  resist  it  it  worries  them  more  than  hard  work.  Tlieir  eyes, 
when  dancing,  seem  to  be  fixed  upward  as  if  upon  an  invisible  object, 
and  they  are  lost  to  all  below.  I  passed  by  a  meeting  house  where  I 
observed  the  undergrowth  had  been  cut  down  for  a  camp  meeting,  and 
from  fifty  to  a  hundred  saplings  left  breast  high,  which  appeared  to  me 
so  Slovenish  that  I  could  not  but  ask  my  guide  the  cause,  who  observed 
they  were  tojiped  so  high  and  left  for  the  jieople  to  jerk  by.  This  so 
excited  my  attention  that  I  went  over  the  ground  to  view  it,  and  found 
where  the  jjeople  had  laid  hold  of  them  and  jerked  so  powerfully  that 
they  kicked  up  the  earth  as  a  horse  stamping  flies.  Persecutors  are 
more  subject  to  the  jerks  than  others,  and  they  have  cursed  and  swore 
and  damned  it  while  jerking."  Then  he  says:  "I  have  seen  Presby- 
terians, Methodists,  Quakers,  Baptists,  Church  of  England,  and  Inde- 
pendents exercised  with  the  jerks — gentlemen  and  ladies,  black  and 
white,  rich  and  poor — without  exception.  Those  naturalists  who  wish 
to  get  it  to  xjhilosophize  upon  it  and  the  most  godly  are  excepted  from 
the  jerks.  The  wicked  are  more  afraid  of  it  than  of  the  smallpox  or 
yellow  fever." 

It  is  worthy  of  note  that,  according  to  his  account,  investigators  who 
wished  to  study  the  phenomenon  were  vinable  to  come  under  the  influ- 
euce,  even  though  they  so  desired. 

ADVENTISTS 

About  1831  William  Miller,  a  licensed  minister,  began  to  jireach  the 
advent  of  Christ  and  the  destruction  of  the  world,  fixing  the  date  for 
the  year  1843.  Like  most  others  of  his  kind  who  have  achieved  noto- 
riety, he  based  his  prediction  on  the  prophecies  of  the  Bible,  which 
he  figured  out  with  mathematical  exactness.  He  began  preaching  in 
New  York  and  New  England,  but  afterward  traveled  southward,  deliv- 
ering, it  is  said,  over  three  thousand  lectures  in  support  of  his  theory. 
His  predictions  led  to  the  formation  of  a  new  sect  commonly  known  as 


MooNEYj  ADVENTISTS  945 

Adveiitists,  wlio  .are  said  at  one  time  to  have  numbered  over  fifty  thou- 
sand. Oiirried  away  by  blind  enthusiasm  they  made  tlieir  preparations 
for  the  end  of  all  things,  which  tliey  confidently  expected  in  the  summer 
of  1843.  As  the  time  drew  near  the  believers  made  all  preparations 
for  their  final  departure  from  the  world,  many  of  them  selling  their 
property,  and  arraying  themselves  in  white  "ascension  robes,"  which 
were  actually  put  on  sale  by  the  storekeepers  for  the  occasion.  But 
the  day  and  the  year  went  by  without  the  fulfillment  of  the  prophecy. 
Miller  claimed  to  have  discovered  an  error  in  his  calculations  and  fixed 
one  or  two  other  dates  later  on,  but  as  these  also  proved  false,  his 
followers  lost  faith  and  the  delusion  died  out.  The  Adventists  still 
number  fifteen  or  twenty  thousand,  the  largest  body  being  in  southern 
Michigan,  but  although  they  hold  the  doctrine  of  the  near  advent  of 
the  final  end,  and  endeavor  to  be  at  all  times  ready,  they  no  longer 
undertake  to  fix  the  date. 

It  may  be  noted  here  that  the  idea  of  a  millennium,  when  the  Mes- 
siah shall  come  in  person  upon  the  earth  and  reign  with  the  just  for  a 
thousand  years,  was  so  firmly  held  by  many  of  the  early  Christians 
that  it  may  almost  be  said  to  have  formed  a  part  of  the  doctrinal  tradi- 
tion of  the  church.  The  belief  Avas  an  inheritance  from  the  Jews,  many 
of  whose  sacred  writers  taught  that  time  Avaa  to  endure  through  seven 
great  "years"  of  a  thousand  years  each,  the  seventh  and  last  being  the 
Sabbatical  year  or  millennium,  when  their  Messiah  would  appear  and 
make  their  kingdom  the  mistress  of  the  world.  For  this  materialistic 
.view  of  the  millennium  the  Christian  fathers  substituted  a  belief  in  the 
spiritual  triumph  of  religion,  when  the  armies  of  antichrist  would  be 
annihilated,  but  the  expectation  of  the  return  of  Christ  to  rule  in 
person  over  his  church  before  the  last  days  was  an  essential  part  of  the 
doctrine,  founded  on  numerous  prophecies  of  both  the  Old  and  the  New 
Testament. 

OTHER  PARALLELS 
BEEKMANITES 

It  would  require  a  volume  to  treat  of  the  various  religious  abnor- 
malisms, based  on  hypnotism,  trances,  and  the  messiah  idea,  which 
have  sprung  up  and  flourished  in  difl'erent  parts  of  our  own  country 
even  within  the  last  twenty  years.  Naturally  these  delusions  thrived 
best  among  the  ignorant  classes,  but  there  were  some  notable  excep- 
tions, particularly  in  the  case  of  the  Beekmanites  or  "Church  of  the 
Kedeemed."  About  1875  Mrs  Dora  Beekman,  the  wife  of  a  Congrega- 
tional minister  in  Rockford,  Illinois,  began  preaching  that  she  was  the 
immortal  reincarnation  of  Jesus  Christ.  Absurd  as  this  claim  may 
appear,  she  found  those  who  believed  her,  and  as  her  converts  increased 
in  numbers  they  established  their  headquarters,  which  they  called 
"heaven,"  near  Rockford,  built  a  church,  and  went  zealously  to  work 
to  gather  proselytes.     Beekman  refused  to  believe  the  new  doctrine, 


946  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

but  being  unable  to  convince  his  wife  of  her  folly  he  was  finally  driven 
to  insanity.  In  the  meantime  the  female  Christ  found  an  able  disciple 
in  the  Keverend  George  Schweinfurth,  a  young  Methodist  minister  of 
considerable  cultivation  and  ability,  who  was  installed  as  bishop  and 
apostle  of  the  new  sect.  Mrs  Beekman  dying  soon  after,  in  spite  of 
her  claim  to  immortality,  Schweinfurth  at  once  stepped  into  her  place, 
declaring  that  the  Christly  essence  had  passed  from  her  into  himself. 
His  claim  was  accepted,  and  when  last  heard  from,  about  three  years 
ago,  he  was  worshiped  by  hundreds  of  followers  drawn  from  the  most 
prominent  denominations  of  the  vicinity  as  the  risen  Christ,  the  lord 
of  heaven  and  the  immortal  maker  and  ruler  of  the  earth.  [J.  F.  L.,  6, 
and  current  newspapers.) 

PATTERSON   AND   BROWN'S  MISSION 

In  1888  a  man  named  Patterson,  in  Soddy,  a  small  town  in  eastern 
Tennessee,  began  preaching  that  a  wonderful  thing  was  about  to  hap- 
pen, and  after  the  matter  had  been  talked  about  sufficiently  for  his 
purpose,  he  announced  that  Christ  had  come  in  the  person  of  A.  J. 
Brown,  who  had  served  as  Patterson's  assistant.  Later  on  Brown  dis- 
appeared, and  it  was  announced  that  he  had  gone  up  into  the  mountain 
to  fast  for  forty  days  and  nights  in  order  to  be  fittingly  prepared  for 
his  mission.  At  the  end  of  this  period,  on  a  Sunday  morning  in  June, 
his  followers  went  out  toward  the  hills,  where  he  suddenly  appeared 
before  them,  clothed  in  white,  with  his  hands  uplifted.  A  great  shout 
went  up,  and  the  people  rushed  toward  him,  falling  upon  their  knees 
and  kissing  his  feet.  Many  who  were  ill  declared  themselves  healed  by 
his  touch.  So  great  was  the  fanaticism  of  these  people  that  one  girl 
declared  she  was  ready  to  die  to  prove  her  faith,  and  the  nonbelievers 
became  so  fearful  that  human  life  would  be  sacrificed  that  they  sent 
for  the  sheriflf'  at  Chattanooga,  and  it  required  all  his  i)ower  to  compel 
Patterson  and  Brown  to  leave  the  neighborhood  that  quiet  might  be 
restored.     (J.F.L.,6.) 

WILDERNESS   WORSHIPERS 

In  1889  and  1890  a  remarkable  messianic  excitement  developed 
among  the  negroes  along  Savannah  river  in  Georgia  and  South  Caro- 
lina, where  one  man  after  another  proclaimed  himself  as  Christ,  prom- 
ised miracles,  drew  crowds  of  excited  men  and  women  from  their  work, 
and  created  a  general  alarm  among  the  white  population  of  the  whole 
section.  The  most  prominent  of  these  Christs  was  a  mulatto  named 
Bell,  who  went  about  preaching  his  divinity  and  exhorting  all  who 
would  be  saved  to  give  up  everything  and  follow  him.  Hundreds  of 
negroes  abandoned  the  cotton  fields,  the  sawmills,  and  the  turpentine 
woods  to  follow  him,  obeying  his  every  word  and  ready  to  fall  down  and 
worship  him.    They  assumed  the  name  of  "Wilderness  Worshipers," 


MooNKYi  WILDERNESS    WORSHIPERS  947 

and  set  up  in  tlie  woods  a  "temple"  consistiug  of  a  series  of  circular 
seats  aiound  an  oak.  The  excitement  became  so  demoralizing  and 
dangerous  that  Bell  was  finally  arrested.  His  frenzied  disciples  would 
liave  resisted  the  oflicers,  but  lie  commanded  them  to  be  patient,  declar- 
ing that  he  could  not  be  harmed  and  that  an  angel  would  come  and 
open  his  prison  doors  by  night.  As  no  specific  charge  could  be  formu- 
lated against  him,  he  was  released  after  a  short  time,  and  continued 
his  preaching  to  greater  crowds  than  before.  At  last  he  announced 
that  the  world  would  come  to  an  end  on  August  16,  1890;  that  all 
the  negroes  would  then  turn  white  and  all  white  men  black,  and  that 
all  who  wished  to  ascend  on  the  last  day  must  purchase  wings  from 
him.  {J.  F.  L.,  6.)  He  was  finally  adjudged  insane  and  sent  to  the 
asylum.  Successors  arose  in  his  place,  however,  and  kept  up  the 
excitement  for  a  year  afterward  in  spite  of  the  efforts  of  the  authori- 
ties to  put  a  stop  to  it.  One  of  these  claimed  to  be  King  Solomon, 
while  another  asserted  that  he  was  Nebuchadnezzar,  and  emphasized 
his  claim  by  eating  grass  on  all  fours.  In  addition  to  the  "temple"  in 
the  woods  they  set  up  an  "ark,"  and  were  told  by  the  leaders  that  any 
persecutors  who  should  sacrilegiously  attempt  to  touch  it  would  fall 
down  dead.  Notwithstanding  this  warning,  the  officers  destroyed  both 
ark  and  temple  in  their  eftbrts  to  end  the  delusion.  At  last  a  woman 
was  killed  by  the  enthusiasts,  and  a  series  of  wholesale  arrests  fol- 
lowed. King  Solomon,  Nebuchadnezzar,  and  others  who  were  clearly 
insane  were  sent  to  join  Bell  in  the  asylum,  and  the  others  were  released 
from  custody  after  the  excitement  had  waned. 

HEAVENLY    RECRUITS 

Within  the  last  five  years  various  local  revivalists  hi^ve  attracted 
attention  in  different  sections  of  Indiana,  Illinois,  and  Missouri,  by 
their  extravagances,  among  which  proiAecies,  visions,  trances,  and 
frenzied  i)odily  exercises  were  all  prominent.  Particularly  at  the 
meetings  of  the  "  Heavenly  Recruits "  in  central  Indiana,  and  at 
other  gatherings  under  the  direction  of  Mrs  Woodworth,  (cataleptic 
trances  were  of  nightly  occurrence.  The  physical  and  mental  demor- 
alization at  last  became  so  great  that  the  meetings  were  suppressed 
by  the  authorities. 

From  the  beginning  of  history  the  dance  and  kindred  physical  ex- 
ercises have  formed  a  part  of  the  religious  ritual  of  various  oriental 
sects,  while  hypnotic  powers  and  practices  have  l)een  claimed  for  their 
priests.  This  is  especially  true  of  the  Mohammedan  sect  or  order  of 
the  Dervishes,  of  which  some  account  is  given  in  the  appendix  to  this 
chapter. 


948  THE    GHOST-DANCE    RELIGION  [eth.ann.14 

APPENDIX— HYPNOTISM  AND  THE  DANCE  AMONG  THE  DERVISHES 

[From  Brown's  Dervishes] 

Hypnotism. — It  is  through  the  performance  of  the  Zikr,  by  khalvet  (pious  retire- 
ment for  purposes  of  deep  devotion),  by  the  Tevejjuh  (or  turning  the  face  or  min<l 
devoutly  toward  God  in  prayer),  by  the  Murakebeh  (or  fearful  contemplation  of 
God),  the  Tesarruf  (or  self-abandonment  to  pious  reflection  and  inspiration),  and  the 
Tesavvuf  (or  mystical  spiritualism),  that  the  fervent  Dervish  reaches  peculiar  spirit- 
ual powers  called  Kuvveh  i  roohee  batinee  (a  mystical,  internal,  spiritual  power).  The 
life  or  biography  of  every  eminent  sheikh  or  peer  details  innumerable  evidences  of 
this  power  exercised  in  a  strange  and  peculiar  manner.  This  exercise  is  called  the 
Kuvveh  Iradat,  or  the  "  Power  of  the  Will,"  and,  as  a  theory,  may  be  traced  histori- 
cally to  the  Divine  Power  —  the  soul  of  man  being  connected  with  the  Divine  Spirit — 
from  which  it  emanates,  and  with  which,  through  the  means  before  mentioned,  it 
commences.  Some  sheikhs  are  more  celebrated  than  others  for  their  peculiar  and 
strange  powers,  and  it  is  to  their  superiority  that  their  reputation  and  reverence  in 
the  Mussulman  world  in  general,  and  among  Dervishes  in  particular,  is  to  be  attrib- 
uted. With  the  supposition  that  the  details  given  of  them  by  their  biographers, 
disciples,  or  successors  are  not  invented,  or  even  exaggerated,  their  powers  are  cer- 
tainly very  remarkable.  Whilst  among  them  an  implicit  belief  in  them  i8_  firmly 
sustained,  sultans  and  princes  have  evidently  doubted  them,  and,  being  alarmed 
with  the  influence  the  possessors  acquired  and  sustained  among  the  public  generally, 
they  have  often  shown  a  direful  exercise  of  their  own  arbitrary  will  and  power, 
which  resulted  in  the  untimely  end  of  the  unfortunate  sheikh.  Many,  on  the  other 
hand,  have  survived  the  frequent  exercise  of  their  "spiritual  powers,"  and  either 
because  they  acquired  a  power  and  influence  over  the  minds  of  their  temporal  rulers, 
or  whether  they  used  them  for  their  own  private  purposes,  so  as  to  conciliate  the 
more  religious  or  fanatic,  they  succeeded  in  reaching  advanced  ages  and  a  peaceful 
end  of  their  remarkable  careers.  When  the  ruler  of  the  country  has  not  cared  to 
order  the  execution  of  the  sheikh  who  declared  himself  possessed  of  these  spiritual 
powers,  he  has  simply  exiled  him  from  his  capital  or  his  territory,  and  permitted 
him  freely  to  exercise  his  powers  and  renown  in  some  less  objectionable  locality. 
These  powers  can  only  be  acquired  through  the  long  instruction  of  a  superior  spirit- 
ual director,  or  JIurshid,  or  As-h4b  i  Yekeen,  for  whom  the  disciples  ever  retain  a 
most  grateful  remembrance  and  attachment. 

Among  the  practices  of  these  powers  is  the  faculty  of  foreseeing  coming  events; 
of  predicting  their  'occurrence ;  of  preserving  individuals  from  the  harm  and  evil 
which  would  otherwise  certainly  result  for  them;  of  assuring  to  one  person  success 
over  the  machinations  of  another,  so  that  he  may  freely  attack  him  and  prevail  over 
him;  of  restoring  harmony  of  sentiment  between  those  who  would  otherwise  be 
relentless  enemies;  of  knowing  when  others  devised  harm  against  themselves,  and 
through  certain  spells  of  preserving  themselves  and  causing  harm  to  befall  the  evil 
minded,  and  even  of  causing  the  death  of  anyone  against  whom  they  wish  to  pro- 
ceed.    All  this  is  done  as  well  from  a  distance  as  when  near. 

In  other  parts  of  the  world,  and  among  other  people,  these  attainments  would 
have  been  attributed  to  sorcery  and  witchcraft;  in  modern  times  they  would  be 
ascribed  to  spiritism,  or  magnetic  influences,  either  of  the  spirit  or  of  the  body; 
but  to  the  instructed  Dervish  they  all  derive  their  origin  in  the  spirit  of  the  holy 
sheikh  —  the  special  gift  of  the  great  Spirit  of  God,  which  commences  with  the  8i)irit 
of  man,  from  which  it  directly  emanated.  The  condition  or  disposition  necessary 
for  these  effects  is  called  the  Hal  (state  or  frame),  and  is  much  the  same  as  that 
required  by  the  magnetized,  and  the  object  of  his  operation.  The  powers  of  the 
body  are  enfeebled  by  fasting  and  mental  fatigue  in  prayer,  and  the  imagination 
kept  in  a  fervid  state,  fully  impressed  with  the  conviction  that  such  powers  are 
really  possessed  by  the  sheikh,  and  that  he  can  readily  exercise  them  over  the 


MouNKv)  THE   DERVISHES  949 

willing  iiiiinl  and  body  of  the  disciple.  How  the  sheikli  can  produce  such  striingo 
reHultK  on  a  distant  and  uuconacious  person  is  left  to  the  admiration  and  imagination 
of  tlie  faithful  disciple,  as  an  incentive  to  exertions  in  the  same  true  path  as  that  of 
his  sheikh. 

To  exercise  the  power  of  the  will,  it  is  necessary  to  contract  the  thoughts  suddenly 
upon  the  object  designed  to  be  atfectcd  so  perfectly  as  to  leave  no  room  for  the  mind 
to  dwell,  possibly,  u\mn  any  other.  The  mind  must  not  doubt  for  an  instant  of  the 
success  of  this  eti'ort,  nor  the  possibility  of  failure;  it  must,  in  fact,  be  completely 
absorbed  by  the  one  sole  idea  of  performing  the  determination  strongly  taken  and 
firmly  relied  upon.  The  persons  must,  from  time  to  time,  practice  this;  and  as  they 
proceed,  they  will  be  able  to  see  how  much  propinquity  exists  between  themselves 
and  the  Hazret  i  AsiuA  (Godf )  and  how  much  they  are  capable  of  exercising  this 
power. 

As  an  example,  the  authsr  of  the  Resbihdt  narrates  the  following : 

In  my  youth,  I  was  ever  with  our  Lord  MolftuA  Ss'eed  ed  Deeu  Kdshgharee  at  Hereed.  It  happened 
that  we,  one  day,  walked  out  together  and  fell  in  wit!i  an  assembly  of  the  inhabitants  of  the  place 
who  were  engaged  in  wrestling.  To  try  our  powers  we  agreed  to  aid  witli  our  "powera  of  the  will" 
one  of  the  wrestlers,  so  that  the  other  should  be  overrome  by  him,  and  after  doing  so,  to  change  our 
design  in  favor  of  the  diseomfited  individual.  So  wo  stopped  and,  turning  toward  the  parties,  gave 
the  full  influence  of  our  united  wills  to  one,  and  inuuediately  he  was  able  to  subdue  his  opponent. 
As  the  person  we  chose,  each  in  turn,  conquered  the  other,  whichever  we  willed  to  prevail  became  the 
most  powerful  of  the  two,  the  power  of  4Uir  own  wills  was  thus  clearly  manifested. 

On  another  occasion  two  other  persons  possessed  of  these  sauK;  powers  fell  in  with 
au  assembly  of  i>eople  at  a  place  occiipied  by  prize  lighters.  "  To  prevent  any  of 
the  crowd  from  passing  between  and  separating  us  we  joined  our  hands  together. 
Two  persons  were  engaged  fighting;  one  was  a  powerful  man,  while  the  other  was 
a  spare  and  weak  person.  The  former  readily  overcame  the  latter;  and  seeing  this 
I  proposed  to  my  companion  to  aid  the  weak  one  by  the  power  of  our  wills.  So  he 
bade  me  aid  him  in  the  project,  while  he  concentrated  his  powers  upon  the  weaker 
person.  Immediately  a  wonderful  occurrence  took  ])lace;  the  thin,  spare  man  seized 
his  giant-like  opponent  and  threw  him  on  the  ground  with  surprising  force.  The 
crowd  cried  out  with  astonishment  as  he  turned  him  over  on  his  back  and  held  him 
down  with  apparent  ease.  No  one  present  except  ourselves  knew  the  cause.  Seeing 
that  my  companion  was  much  affected  by  the  effort  which  he  had  made,  I  bade  him 
remark  how  perfectly  successful  we  had  been,  and  adding  that  there  isjas  no  longer 
any  necessity  for  our  remaining  there,  we  walked  away."     (Pages  129-132.) 

Many  individuals  who  have  seriously  wronged  and  oppressed  his  friends  received 
punishments  through  the  powers  of  the  sheikh.  Several  instances  are  related  wherein 
some  such  even  fell  sick  and  died,  or  were  only  restored  to  health  by  open  declara- 
tions of  repentance  and  imploring  his  prayerful  intercession  with  God.  His  spirit 
seems  to  have  accompanied  those  in  whose  welfare  he  took  an  active  interest,  and 
enabled  them  to  commune  with  him,  though  far  distant  from  him.  His  power  of 
hearing  them  was  well  known  to  Iiis  friends,  and  several  instances  are  cited  to  prove 
the  fact.  His  power  of  affecting  the  health  of  those  who  injured  him  or  his  friends 
was  greatly  increased  while  he  was  excited  by  anger,  and  on  such  occasions  his 
whole  frame  would  be  convulsed  and  his  beard  move  about  as  if  moved  by  elec- 
tricity. On  learning  details  of  cruelty  done  to  innocent  individuals,  the  sheikh 
would  be  strangely  affected,  so  much  so  that  no  one  dared  to  address  him  until  the 
paroxysm  was  passed;  and  on  such  occasions  he  never  failed  to  commune  spiritually 
with  the  sovereign  or  prince  in  such  a  mysterious  manner  as  to  inspire  him  to  deal 
justly  with  the  guilty  person  and  secure  his  merited  punishment. 

Through  his  "mystical  powers"  many  persons  were  impressed  with  the  unright- 
eousness of  their  course,  and,  having  repented  of  the  same,  became  good  and  pious  and 
firm  believers  in  his  spiritual  influences.  These  powers  were  always  connected  with 
his  pr.ayers,  and  it  was  during  these  that  he  was  enabled  to  assure  the  parties  inter- 
ested of  their  salutary  results  and  the  acceptation  of  their  desires.    It  scarcely  needs 


950  THE   GHOST-DANCE   RELIGION  [eih.  ann.u 

to  be  added,  that  these  prayers  were  in  coiiforiiianoe  with  Islamism,  and  were  oft'ered 
up  to  Allali,  whom  he  adored,  and  to  whose  supremo  will  he  attribntes  his  powers. 
He  constantly  performed  the  Zilir  Jehree,  or  '•  audibly  called  God's  name,"  and  the 
frequent  repetition  of  this  practice  fitted  him  for  such  holy  purposes.  Sometimes 
he  would  atfect  the  mind  of  the  individual  upon  whom  he  exercised  his  powers  in 
such  a  manner  as  to  throw  him  into  a  species  of  trance,  after  which  he  could  remem- 
ber nothing  that  he  had  previously  known,  and  continued  in  this  state  until  the 
sheikh  chose  to  restore  him  to  the  enjoyment  of  his  ordinary  faculties.  Notwith- 
standing all  of  these  eminent  powers,  this  great  sheikh  is  reputed  to  have  spent  the 
latter  days  of  his  life  at  Herat  iu  extreme  indigence,  much  slighted  and  neglected 
by  those  who  had  so  admired  him  while  in  the  vigor  of  his  career.  All  fear  of  his 
mystical  infltiences  seems  to  have  disappeared,  and  it  is  narrated  that  these  greatly 
declined  with  his  ordinary  strength  of  mind  and  body.     (Pages  137-139.) 

#  #  #  #  ^    m  ^  ^ 

Dbrvish  dance. — The  exercises  which  are  followed  in  these  halls  are  of  various 
kinds,  according  to  the  rules  of  each  institution ;  but  in  nearly  all  they  com- 
mence by  the  recital,  by  the  sheikh,  of  the  seven  mysterious  words  of  which  we 
have  spoken.  He  next  chants  various  i)a8sages  of  the  Koran,  and  at  each  pause,  the 
Dervishes,  placed  in  a  circle  round  the  hall,  respond  in  chorus  by  the  word  "Allah !" 
or  "  Hoo !  "  In  some  of  the  societies  they  sit  on  their  heels,  the  elbows  close  to  those 
of  each  other,  and  all  making  simultaneously  light  movements  of  the  head  and  the 
body.  In  others,  the  movement  consists  in  balancing  themselves  slowly,  from  the 
right  to  the  left,  and  from  the  left  to  the  right,  or  inclining  the  body  methodically 
forward  and  aft.  There  are  other  societies  in  which  these  motions  commence  seated, 
in  measured  cadences,  with  a  staid  countenance,  the  eyes  closed  or  fixed  upon  the 
ground,  and  are  continued  on  foot.  These  singular  exercises  are  concentrated  under 
the  name  of  Murftkebeh  (exaltation  of  the  Divine  glory),  and  also  under  that  of  the 
Tevheed  (celebration  of  the  Divine  unity),  from  which  comes  the  name  Tevheed 
Khiineh,  given  to  the  whole  of  the  halls  devoted  to  these  religious  exercises. 

In  some  of  these  iustittiticms — such  as  tlio  Kadirees,  the  Riifa'ees,  the  Khalwettees, 
the  Bairamees,  the  Gulshenees,  and  the  Ushakees — the  exercises  are  made  each  hold- 
ing the  other  by  the  hand,  putting  forward  always  the  right  foot  and  increasing  at 
every  step  the  strength  of  the  movement  of  the  body.  This  is  called  the  Devr, 
which  may  be  translated  the  "  dance"  or  "rotation."  The  duration  of  these  dances 
is  arbitrary — each  one  is  free  to  leave  when  he  pleases.  Everyone,  however,  makes 
it  a  point  to  remain  as  long  as  possible.  The  strongest  and  inost  robust  of  the  num- 
ber, and  the  most  enthusiastic,  strive  to  persevere  longer  than  the  others;  they 
uncover  their  heads,  take  off  their  turbans,  form  a  second  circle  within  the  other, 
entwine  their  arms  within  those  of  their  brethren,  lean  their  shoulders  against  each 
other,  gradually  raise  the  voice,  and  without  ceasing  repeat  "  Ya  Allah!"  or  "Yd 
Hoo ! "  increasing  each  time  the  movement  of  the  body,  and  not  stopping  until  their 
entire  strength  is  exhausted. 

Those  of  the  order  of  the  Rufa'ees  excel  in  these  exercises.  They  are,  moreover, 
the  only  ones  who  use  fire  in  their  devotions.  Their  practices  embrace  nearly  all 
those  of  the  other  orders;  they  are  ordinarily  divided  into  five  dilferent  scenes,  which 
last  more  than  three  hours,  and  which  are  preceded,  accompanied,  and  followed  by 
certain  ceremonies  peculiar  to  this  order.  The  first  commences  with  praises  which 
all  the  Dervishes  ofier  to  their  sheikhs,  seated  before  the  altar.  Four  of  the  more 
ancient  come  forward  the  first,  and  approach  their  superior,  embrace  each  other  as 
if  to  give  the  kiss  of  peace,  and  next  place  themselves  two  to  his  right  and  two  to 
his  left.  The  remainder  of  the  Dervishes,  in  a  body,  press  forward  in  a  procession, 
all  having  their  arms  crossed  and  their  heads  inclined.  Each  one,  at  first,  salutes 
by  a  profound  bow  the  tablet  on  which  the  name  of  his  founder  is  inscribed.  After- 
wards, putting  his  two  hands  over  his  face  and  his  beard,  he  kneels  before  the  sheikh, 
kisses  his  hand  respectfully,  and  then  they  all  go  on  with  a  grave  step  to  take  their 
places  on  the  sheepskins,  which  are  spread  in  a  half  circle  around  the  interior  of  the 
hall.     So  soon  as  a  circle  is  formed,  the  Dervishes  together  chant  the  Tekbeer  and 


MooNKvi  THE    DKRVI8HE8  951 

the  KAtiha.  Iniiiiediately  afterwardw  the  sheikh  pronounces  the  words  "Lji  ihilia  ill' 
Allah!'  and  repeats  them  ineessantly ;  to  whieh  the  Ueivishes  repeat  "Allah!"  bal- 
ancing themselves  from  side  to  side,  and  ]>ntting  their  hands  over  their  faces,  ou 
their  breasts  and  their  abdomens,  and  on  their  knees. 

The  second  scene  is  ojiened  by  the  llamilee  Mohammedee,  a  hymn  in  honour  of  the 
prophet,  chanted  by  one  of  the  elders  placi^d  on  the  right  of  the  sheikh.  During  this 
chant  the  Dervishes  continue  to  repeat  tlie  word  "Allah!"  moving,  however,  their 
bodies  forward  and  aft.  A  quarter  of  an  hour  later  they  all  rise  up,  approach  each 
otlicr,  and  press  their  elbows  against  each  other,  balancing  from  right  to  left  and 
afterwards  in  a  reverse  motion,  the  right  foot  always  firm,  and  the  left  in  a  period- 
ical movement,  the  reverse  of  that  of  the  body,  all  observing  great  precision  of  meas- 
ure and  cadence.  In  the  midst  of  this  exercise  they  cry  out  the  words  "Ya  Allah!" 
followed  by  that  of  "  Ya  Hoo!'  Some  of  the  performers  sigh,  others  sob,  some  shed 
tears,  others  perspire  great'  drops,  aii<l  all  have  their  eyes  closed,  their  faces  pale,  and 
the  eyes  languishing. 

A  pause  of  some  miuutes  is  followed  by  a  third  scene.  It  is  performed  in  the  mid- 
dle of  an  Ilahec,  chanted  by  the  two  elders  ou  the  right  of  the  sheikh.  The  Ilahees,  as 
has  already  been  saiil,  are  spiritual  caiitiques,  composed  almost  exclusively  in  Per- 
sian by  sheikhs  deceased  in  the  odor  of  sanctity.  The  Dervishes  then  hasten  their 
movements,  and,  to  prevent  any  relaxation,  one  of  the  lirst  among  them  puts  himself 
iu  their  center,  and  excites  them  by  his  example.  If  in  the  assembly  there  be  any 
strange  Dervishes,  which  often  happens,  they  give  them,  through  politeness,  this 
place  of  honor;  and  all  fill  it  successively,  the  one  after  the  other,  shaking  them- 
selves as  aforesaid.  The  only  exception  made  is  in  favor  of  the  Mevevees;  these 
never  perform  any  other  dance  than  tliat  peculiar  to  their  own  order,  which  consists 
in  turning  round  on  each  heel  in  succession. 

After  a  new  pause  commences  the  fourth  scene.  Now  all  the  Dervishes  take  off 
their  turbans,  form  a  circle,  bear  their  arms  and  shoulders  against  each  other,  and 
thus  nuike  the  circuit  of  the  hall  at  a  measured  pace,  striking  their  feet  at  intervals 
against  the  floor,  and  all  springing  up  at  once.  This  dance  continues  during  the 
Ilahees  chanted  alternately  by  the  two  elders  to  the  leit  of  the  sheikh.  In  the  midst 
of  this  chant  the  cries  of  "Y&  Allah!"  are  increased  doubly,  as  also  those  of  "Yil 
Hoo!"  with  frightful  bowlings,  shrieked  by  the  Dervishes  together  in  the  dance. 
At  the  moment  that  they  would  seem  to  stop  from  sheer  exhaustion  the  sheikh  makes 
a  jioiut  of  exerting  them  to  new  efforts  by  walking  through  their  midst,' making  also 
himself  most  violent  movements.  He  is  next  replaced  by  the  two  elders,  who  double 
the  quickness  of  the  step  and  the  agitation  of  the  body ;  they  even  straighten  them- 
selves >ip  from  time  to  time,  and  excite  the  euvy  or  emulation  of  the  others  in  their 
astonishing  efforts  to  continue  the  dance  until  their  strength  is  entirely  exhausted. 

The  fourth  scene  leads  to  the  last,  which  is  the  most  frightful  of  all,  the  wholly 
prostrated  condition  of  the  actors  becoming  converted  into  a  species  of  ecstasy  which 
they  call  Halet.  It  is  in  the  midst  of  this  abandonment  of  self,  or  rather  of  religious 
delirium,  that  they  make  use  of  red-hot  irons.  Several  cutlasses  and  other  instru- 
ments of  sharp-pointed  iron  are  sus)iended  in  the  niches  of  the  hall,  and  upon  a  part 
of  the  wall  to  the  right  of  the  sheikh.  Near  the  close  of  the  fourth  scene  two  Der- 
vishes take  down  eight  or  nine  of  these  instruments,  heat  them  red  hot,  and  present 
them  to  the  sheikh.  He,  after  reciting  some  prayers  over  them,  and  invoking  the 
founder  of  the  order,  Ahmed  er  KufiVee,  breathes  over  them,  and  raising  them 
slightly  to  the  mouth,  gives  them  to  the  Dervishes,  who  ask  for  them  with  the  great- 
est eagerness.  Then  it  is  that  these  fanatics,  transported  by  frenzy,  seize  upon  these 
irons,  gloat  upon  them  tenderly,  lick  them,  bite  them,  hold  them  between  their  teeth, 
and  end  by  cooling  them  in  their  months.  Those  who  are  unable  to  procure  any 
seize  upon  the  cutlasses  hanging  on  the  wall  with  fury,  and  stick  them  into  their 
sides,  arms,  and  legs. 

Thanks  to  the  fury  of  their  frenzy,  and  to  the  amazing  biddness  which  they  deem 
a  merit  in  the  eyes  of  the  Divinity,  all  stoically  bear  up  against  the  pain  which  they 


952  THE    GHOST-DANCE    RELIGION  [eth.aiw.u 

experience  with  apparent  gaiety.  If,  however,  some  of  tlieni  fall  under  their  suffer- 
ings, they  throw  themselves  into  the  arms  of  their  confrtTcs,  but  without  a  complaint 
or  the  least  sign  of  pain.  Some  minutes  after  this,  the  sheikh  walks  round  the  hall, 
visits  each  one  of  the  performers  in  turn,  breathes  upon  their  wounds,  rubs  them 
■with  saliva,  recites  prayers  over  them,  and  promises  them  speedy  cures.  It  is  said 
that  twenty-four  hours  afterward  nothing  is  to  be  seen  of  their  wounds.  (Pages 
218-222.) 

There  was  no  regularity  in  their  dancing,  but  each  seemed  to  be  performing  the 
antics  of  a  madman ;  now  moving  his  body  up  and  down ;  the  next  moment  turning 
round,  then  using  odd  gesticulations  with  his  arms,  next  jumping,  and  sometimes 
screaming;  in  short,  if  a  stranger  observing  them  was  not  told  that  this  was  the 
involuntary  effect  of  enthusiastic  excitement,  he  would  certainly  think  that  these 
Durweeshes  were  merely  striving  to  excel  one  another  in  playing  the  buffoon. 
(Pago  260.) 

The  fit. — After  this  preface,  the  performers  began  the  Zikr.  Sitting  in  the  man- 
ner above  described,  they  chanted,  in  slow  measure,  La  ildha  ilia  'lldh  (there  is  no 
deity  but  God),  to  the  following  air:  La  i-ld  hailla-lldh.  Ld  i-ld-ha-illa-l-ld-h.  Ld 
i-ld  ha  illa-l-ldh.  Bowing  the  head  twice  on  each  repetition  of  " Ld  ildha  illa'lldh." 
Thus  they  continued  about  a  quarter  of  an  hour,  and  then,  for  about  the  same  space 
of  time,  they  repeated  the  same  words  to  the  same  air,  but  in  .a  quicker  measure, 
and  with  correspondingly  quicker  motion.     .     .     . 

They  next  rose,  and,  standing  in  the  same  order  in  which  they  had  been  sitting, 
repeated  the  same  words  to  another  air.  During  this  stage  of  their  performance 
they  were  joined  by  a  tall,  well-dressed,  black  slave,  whose  appearance  induced  me 
to  inquire  who  he  was.  I  was  informed  that  he  was  a  eunuch,  belonging  to  the 
basha.  The  Zikkeera,  still  standing,  next  repeated  the  same  words  in  a  very  deep 
and  hoarse  tone,  laying  the  principal  emphasis  upon  the  word  "La,"  and  the  first 
syllable  of  the  last  word,  Allah,  and  littering,  apparently  with  a  considerable  effort. 
The  sound  much  resembled  that  which  is  produced  by  beating  the  rim  of  a  tambour- 
ine. Each  Zikkeer  turned  his  head  alternately  to  the  right  and  left  at  each  repeti- 
tion of  "  Ld  ildha  ilia  'llah."  The  eunuch  above  mentioned,  during  this  part  of  the 
Zikr,  became  what  is  termed  melboos,  or  "  possessed."  Throwing  his  arms  about,  and 
looking  up  with  a  very  wild  expression  of  countenance,  he  exclaimed,  in  a  very  high 
tone  and  with  great  vehemence  and  rai)idity,  Allah!  Allah!  Allah!  Allah!  Allah!  la! 
la !  la !  la  !  la  !  la  !  la  !  la !  la !  la  !  la  !  la  !  Idh  !  Yd  'ammee !  Yd  'ammee  !  Yd  'ammee  !  Ash- 
mdtvee!  YdAshmdwee!  YdAshmdwee!  {Yd' ammee  signifies  O,  my  uncle  !;  His  voice 
gradually  became  faint,  and  when  he  had  uttered  those  words,  though  he  was  held 
by  a  Durweesh  who  was  next  him,  he  fell  on  the  ground,  foaming  at  the  mouth,  his 
eyes  closed,  his  limbs  convulsed,  and  his  fingers  clenched  over  his  thumbs.  It  was 
an  epileptic  fit.  No  one  could  see  it  and  believe  it  to  be  the  effect  of  feigned 
emotions;  it  was  undoubtedly  the  result  of  a  high  state  of  religious  excitement. 
Nobody  seemed  surprised  at  it,  for  occurrences  of  this  kind  at  Zikrs  are  not  uncom- 
mon. All  the  performers  now  appeared  much  excited,  repeating  their  ejaculations 
with  greater  rapidity,  violently  turning  their  heads,  and  sinking  the  whole  body  at 
the  same  time,  some  of  them  jumping.  The  eunuch  became  melhoos  again  several 
times,  and  I  generally  remarked  that  his  fits  happened  after  one  of  the  Moonshids 
had  sung  a  lino  or  two,  and  exerted  himself  more  than  usually  to  excite  his  hearers. 
The  singing  was,  indeed,  to  my  taste,  very  pleasing.  Toward  the  close  of  the  Zikr 
a  private  soldier,  who  had  joined  through  the  whole  performance,  also  seemed 
several  times  to  be  melhoos,  growling  in  a  horrible  manner  and  violently  shaking 
his  head  from  side  to  side.  The  contrast  presented  by  the  vehement  and  distressing 
exertions  of  the  performers  at  the  close  of  the  Zikr,  and  their  calm  gravity  and 
solemnity  of  manner  at  the  commencement,  was  particularly  striking.  Money  was 
collected  during  the  performance  for  the  Moonshid.  The  Zikkeers  receive  no  pay. 
(Pages  252-255.) 


thp:  songs 

INTRODUCTOEY 

(^  The  Ghost-dance  songs  are  of  the  utmost  importance  in  connection 
with  tlie  study  of  the  niessiah  religion,  as  we  find  embodied  in  them 
much  of  the  doctrine  itself,  with  more  of  the  special  tribal  mythologies, 
together  with  such  innumerable  references  to  old-time  customs,  cere- 
monies, and  modes  of  life  long  since  obsolete  as  make  up  a  regular 
symposium  of  aboriginal  thought  and  practice.  There  is  no  limit  to  the 
number  of  these  songs,  as  every  trance  at  every  dance  produces  a  new 
one,  the  trance  subject  after  regaining  consciousness  embodying  his 
experience  in  the  spirit  world  in  the  form  of  a  song,  which  is  sung  at 
the  next  dance  and  succeeding  performances  until  superseded  by  other 
songs  originating  in  the  same  way.  Thus,  a  single  dance  may  easily 
result  in  twenty  or  thirty  new  songs/^While  songs  are  thus  born  and 
die,  certain  ones  which  appeal  especially  to  the  Indian  heart,  on  account 
of  their  inytliology,  pathos,  or  peculiar  sweetness,  live  and  are  per- 
petuated. (  There  are  also  with  each  tribe  certain  songs  which  are  a 
regular  part  of  the  ceremonial,  as  the  opening  song  and  the  closing 
song,  which  are  repeated  at  every  dance.  Of  these  the  closing  song  is 
the  most  important  and  permanent.  In  some  cases  certain  songs  con- 
stitute a  regular  series,  detailing  the  experiences  of  the  same  person 
in  successive  trance  visions.  ^AFirst  in  importance,  for  num\)er,  rich- 
ness of  reference,  beauty  of  sentiment,  and  rhythm  of  language,  are 
the  songs  of  the  Arapaho, 

THK  ARAPAHO 

TRIBAL  SYNONYMY 

Ahyd'to — Kiowa  name;  meaning  nnknown;  the  Kiowa  call  the  wild  plum  hy  the 
same  name. 

Ano' K-anyolakaiio — Kichai  name. 

A'ra'puho  —  popular  name;  derivation  uncertain ;  but,  perhaps,  as  Dunbar  suggests, 
from  the  Pawnee  word  tirapihu  ot  larapihu,  "he  buys  or  trades,"  in  allusion  to 
the  Arapaho  having  formerly  been  the  trading  medium  between  the  Pawnee, 
Osage,  and  others  on  the  north,  and  the  Kiowa,  Comanche,  and  others  to  the 
southwest  {Grinnell  letter). 

Ardpukata  —  Crow  name,  from  word  Arapaho. 

Bdidfc — Kiowa  Apache  name. 

Deteeka'yaa  —  Caddo  name,  "dog  eaters." 

Bitdniwo'ir — Cheyenne  name,  "  cloud  men." 

Inuiia-ina  —  proper  tribal  name,  "our  people,"  or  "people  of  our  kind." 

Kaninahoic  or  Kanlnu'vish  —  Ojibwa  name:  meaning  unknown. 

953 


954  THE    GHOST-DANCE    RELIGION  [eth.a*n.14 

Eomee'ka-K'iiiahyup — former  Kiowa  name;  "men  of  the  worn-out  leggings;"  from 
komse',  "smolvy,  soiled,  worn  out;"  lali,  "leggings;"  I'iiiahyup,  "men." 

Maqpi'ato  —  Sioux  name,  "  blue  cloud,"  i.  e.,  cleiir  sky;  reason  unknown. 

Nia' rliarV 8-kurikuva' s-huski  —  Wichita  name. 

Sani'ti'ka  —  Pawnee  name,  from  the  Comanche  name. 

SdrHika — Comanche  and  Shoshoni  name,  "  dog  eaters,"  in  allusion  to  their  special 
liking  for  dog  flesh. 

jSarefiita— Wichita  name,  from  the  Comanche  name. 

TRIBAL  SIGNS 

Southern  Arapaho,  "xuh  noses;"  northern  Arapaho,  "mother people;"  Gros  Ventres 
of  the  Prairie,  "hell!/ people." 

SKETCH  OF  THE  TRIBE 

The  Arapaho,  with  their  subtribe,  tlie  Gros  Ventres,  are  one  of  the 
westernmost  tribes  of  the  wide-extending  Algonquian  stock.  Accord- 
ing to  their  oldest  traditions  they  formerly  lived  in  northeastern  Minne- 
sota and  moved  westward  in  company  with  the  Cheyenne,  who  at  that 
time  lived  on  the  Cheyenne  fork  of  Eed  liver.  From  the  earliest  i)eriod 
the  two  tribes  have  always  been  closely  confederated,  so  that  they 
have  no  recollection  of  a  time  when  they  were  not  allies.  In  the  west- 
ward migration  the  Cheyenne  took  a  more  southerly  direction  toward 
the  country  of  the  Black  hills,  while  the  Arapaho  continued  more  nearly 
westward  up  the  Missouri.  The  Arapaho  proper  probably  ascended  on  the 
southern  side  of  the  river,  while  the  Gros  Ventres  went  up  the  northern 
bank  and  finally  drifted  off  toward  the  Blackfeet,  with  whom  they  have 
ever  since  been  closely  associated,  although  they  have  on  several  occa- 
sions made  long  visits,  extending  sometimes  over  several  years,  to  their 
southern  relatives,  by  whom  they  are  still  regarded  as  a  part  of  the 
"Inuna-ina."  The  others  continued  on  to  the  great  divide  between 
the  waters  of  the  Missouri  and  those  of  the  Columbia,  then  turning  south- 
ward along  the  mountains,  separated  finally  into  two  main  divisions, 
the  northern  Arapaho  continuing  to  occujiy  the  head  streams  of  the 
Missouri  and  the  Yellowstone,  in  Montana  and  Wyoming,  while 
the  southern  Arapaho  made  their  camps  on  the  head  of  the  Platte,  the 
Arkansas,  and  the  Canadian,  in  Colorado  and  the  adjacent  states,  fre- 
quently joining  the  Comanche  and  Kiowa  in  their  raids  far  down  into 
Mexico.  From  their  earliest  recollection,  until  put  on  reservations, 
they  have  been  at  war  with  the  Shoshoni,  Ute,  Pawnee,  and  Navaho,  but 
have  generally  been  friendly  with  their  other  neighbors.  The  southern 
Arapahoand  Cheyenne  have  usually  acted  in  concert  with  the  Comanche, 
Kiowa,  and  Kiowa  Apache. 

They  recognize  among  themselves  five  original  divisions,  each  having 
a  different  dialect.    They  are  here  given  in  the  order  of  their  importance: 

1.  Na'kasim'na,  Ba'achinena  or  Northern  Arapaho.  N^akasingna, 
"sagebrush  men,"  is  the  original  name  of  this  portion  of  the  tribe  and 
the  divisional  name  xised  by  themselves.  The  name  Baachini5na,  by 
which  they  are  commonly  known  to  the  rest  of  the  tribe,  is  more 


MooNEY]  DIVISIONS    OF    THK    ARAPAHO  955 

iiiodeni  aiitl  may  mean  "red  willow  (i.  e.,  kihikinik)  men,'"  or  possibly 
"blood  pudding  men,"  the  latter  meaning  said  to  have  been  an  allusion 
to  a  kind  of  sausage  formerly  made  by  this  band.  They  are  commonly 
known  as  northern  Arapaho,  to  distinguish  them  from  the  other  large 
division  living  now  in  Oklahoma.  The  Kiowa  distinguished  them  as 
Tiigyii'ko,  "  sagebrush  people,"  a  translation  of  their  proper  name, 
Baachinf-na.  Although  not  the  largest  division,  the  BaachinPna  claim 
to  be  the  "  mother  people"  of  the  Arapaho,  and  have  in  their  keeping 
the  grand  medicine  of  the  tribe,  the  seicha  or  sacred  pipe. 

2.  J\^a'(fwwr««,  "southern  men,"  or  Southern  ^ ra/>a/to,  called  Wawa- 
thi'neiin,  "  southerners,"  by  the  northern  Arapaho.  This  latter  is  said 
to  bo  the  archaic  form.  The  southern  Arapaho,  living  now  in  Okla- 
homa, constitute  by  far  the  larger  division,  although  subordinate  in  the 
tribal  sociology  to  the  northern  Arapaho.  In  addition  to  their  every- 
day dialect,  they  are  said  to  have  an  archaic  dialect,  some  words  of 
which  approximate  closely  to  Cheyenne. 

3.  AWninevAi,  Hitu'nfitia,  or  GrosVentrea  of  the  Prairie.  The  first  name, 
said  to  mean  "white  clay  people"  (from  aiitt,  "white  clay"),  is  that  by 
which  they  call  themselves.  IlitunPna  or  Hitunenina,  "begging  men," 
"beggars,"  or,  more  exactly,  "spongers,"  is  the  name  by  which  they  are 
called  by  the  other  Arapaho,  on  account,  as  these  latter  claim,  of  their 
propensity  for  filling  their  stomachs  at  the  expense  of  someone  else. 
The  same  idea  is  intended  to  be  conveyed  by  the  tribal  sign,  which 

/signifies  "belly  people,"  not  "big  bellies"  (Gros  Ventres),  as  rendered 
by  th^  French  Canadian  trappers.  The  Kiowa  call  them  Bot-k  iu'ago, 
"b'elly  men."  By  the  Shoshoni,  also,  they  are  known  as  Sii'pani,  "bel- 
lies," while  the  Blackfeet  call  them  Atsina,  "gut  people."  The  Ojibwa 
call  them  Bahwetegow-eninnewug,  "fall  peoi)le,"  according  to  Tanner, 
whence  they  have  sometimes  been  called  Fall  Indians  or  Rapid  tlndians, 
from  their  former  residence  about  the  rapids  of  the  Saskatchewan.  To 
the  Sioux  they  are  known  as  Sku'tani.  Lewis  and  Clark  improperly 
call  them  "Minuetareesof  Fort  de  Prairie."  The  Hidatsa  or  Minitari 
are  sometimes  known  as  Gros  Ventres  of  the  Missouri. 

4.  Ba'sawinw'na,  "wood  lodge  men," or,  according  to  another  author- 
ity, "  big  lodge  people."  These  were  formerly  a  distinct  tribe  and  at  war 
with  the  other  Arapaho.  They  are  represented  as  having  been  a  very 
foolish  people  in  the  old  times,  and  many  absurd  stories  are  told  of 
them,  in  agreement  with  the  general  Indian  practice  of  belittling  con- 
quered or  subordinate  tribes.  They  have  been  incorpot-ated  with  the 
northern  Arapaho  for  at  least  a  hundred  and  fifty  years,  according  to 
the  statements  of  the  oldest  men  of  that  band.  Their  dialect  is  said 
to  have  differed  very  considerably  from  the  other  Arapaho  dialects. 
There  are  still  about  one  hundred  of  this  lineage  among  the  northern 
Arapaho,  and  perhaps  a  few  others  with  the  two  other  main  divisions. 
Weasel  Bear,  the  present  keeper  of  the  sacred  pipe,  is  of  the  Biisaw- 
unena. 


956  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

5.  Ha'nahawunena  or  Aanu'hawd  (ineaniug  unknown).  These,  like 
the  Basawuu?na,  lived'witli  the  northern  Arapaho,  but  are  now  practi- 
cally extinct. 

"^  There  seems  to  be  no  possible  trace  of  a  clan  or  gentile  system  among 
the  Arapaho,  and  the  same  remark  holds  good  of  the  Cheyenne,  Kiowa, 
and  Comanche.  It  was  once  assumed  that  all  Indian  tribes  had  the 
clan  system,  but  later  research  shows  that  it  is  lacking  over  wide  areas 
in  the  western  territory.  It  is  very  doubtful  if  it  exists  at  all  among 
the  prairie  tribes  generally.  Mr  Ben  Clark,  who  has  known  and  studied 
the  Cheyenne  for  half  a  lifetime,  states  positively  that  they  have  no 
clans,  as  the  term  is  usually  understood.  This  agrees  with  the  result 
of  personal  investigations  and  the  testimony  of  George  Bent,  a  Chey- 
enne half-blood,  and  the  best  living  authority  on  all  that  relates  to  his 
tribe.  With  the  eastern  tribes,  however,  and  those  who  have  removed 
from  the  east  or  the  timbered  country,  as  the  Caddo,  the  gentile  sys- 
tem is  so  much  a  part  of  their  daily  lile  that  it  is  one  of  the  first  things 
to  attract  the  attention  of  the  observer. 

In  regard  to  tlie  tribal  cami)ing  circle,  common  to  most  of  the  prai- 
rie tribes,  the  Arapaho  state  tliat  on  account  of  their  living  in  three 
main  divisions  they  have  had  no  common  camping  circle  within  their 
recollection,  but  that  each  of  these  th^ee  divisions  constituted  a  single 
circle  when  encamped  in  one  place. 

Among  the  northern  Arapaho,  on  the  occasion  of  every  grand  gath- 
ering, the  sacred  pipe  occupied  a  special  large  tipi  iu  the  center  of  the 
circle,  and  the  taking  down  of  this  tipi  by  the  medicine  keeper  was  the 
signal  to  the  rest  of  the  camp -to  prepare  to  move.  On  the  occasion  of 
a  visit  of  several  hundred  Cheyenne  and  Arapaho  to  the  Kiowa  and 
Comanche  at  Anadarko,  in  the  summer  of  1892,  each  of  the  visiting 
tribes  camped  iu  a  separate  circle  adjacent  to  the  other.  The  opening 
of  the  circle,  like  the  door  of  each  tipi,  always  faces  the  east. 

Under  the  name  of  Kaneuilvisli  the  Arapaho  proper  are  mentioned 
by  Lewis  and  Clark  in  1805,  as  living  southwest  of  the  Black  hills. 
As  a  tribe  they  have  not  been  at  war  with  the  whites  since  1868,  and 
took  no  part  iu  the  outbreak  of  the  Cheyenne,  Kiowa,  and  Comanche 
in  1874.  At  present  tliey  are  iu  three  main  divisions.  First  come 
the  Gros  Ventres,  numbering  718  iu  1892,  associated  with  the  Asini- 
boin  on  Fort  Belknap  reservation  in  Montana.  There  are  probably 
others  of  this  band  with  the  Blackfeet  on  the  British  side  of  the  line. 
Next  come  the  northern  Arapaho,  numbering  829,  associated  with  the 
,  Shoshoni  on  Wind  liiver  reservation  in  Wyoming.  They  were  placed 
on  this  reservation  in  1876,  after  having  made  peace  with  the  Shoshoni, 
their  hereditary  enemy,  in  18G9.  They  are  divided  into  three  bands,  the 
"Forks  of  the  Eiver  Men"  under  Black  Coal,  the  head  chief  of  the  whole 
division;  the  "Bad  Pii)es"  under  Short  Kose,  and  the  "Greasy Faces" 
under  Spotted  Horse.  Tlie  third  division,  the  southern  Arapaho, 
associated  with  the  Clieyennc  in  Oklahoma,  constitute  the  main  body 


SKETCH    OF   THE   AEAPAHO 


957 


of  the  tribe  and  iiuiiibeietl  1,(K(1  in  1892.  Tlioy  have  five  "bands: 
1,  Wa'(iuithi,  ''bad  faces,"  the  principal  band  and  the  one  to  which  the 
head  cliief,  Left  Hand,  behnigs;  2,  Aqa'thinf-'na,  "pleasant  men;" 
3,  Gawunc'na  or  (ia'wunchiina  (Kawinahan,  "black  people" — Hayden), 
"Blackfeet,"  so  called  because  said  to  be  of  part  Blackfoot  blood,  the 
same  name  being  a])plied  to  the  Blackfoot  tribe;  4,  Ila'cphana,  "wolves," 
because  they  had  a  wolf  (not  coyote)  for  medicine;  5,  Siisa'bii-ithi, 
"looking  up," or  according  to  another  authority,  "looking  around,  i.  e., 
watchers  or  lookouts."  Under  the  treaty  of  Medicine  Lodge  in  1867, 
they  and  the  southern  Cheyenne  were  placed  on  the  reservation  which 
they  sold  iu  1890  to  take  allotments  and  become  citizens.    Their  present 


Fia.  88— Arapaho  tipi  and  wiudbreak. 

chief  is  Left  Hand  (Nawat),  who  succeeded  the  celebrated  Little  Eaven 
(Ilosa)  a  few  years  ago.  The  whole  number  of  the  Arapaho  and  Gros 
Ventres,  including  a  few  in  eastern  schools,  is  about  2,700. 
-^ntil  very  recently  the  Arai)aho  have  been  a  typical  prairie  tribe, 
living  in  skin  tipis  and  following  the  buft'alo  in  its  migrations,  yet  they 
retain  a  tradition  of  a  time  when  they  were  agricultural.  They  are 
of  a  friendly,  accommodating  disposition,  religious  and  contemplative, 
Avithout  the  truculent,  pugnacious  character  that  belongs  to  their  con- 
federates, the  Cheyenne,  although  they  have  always  proven  themselves 
brave  warriors.  They  are  also  less  mercenary  and  more  tractable  than 
the  prairie  Indians  generally,  and  having  now  recognized  the  inevitable 
of  civilization  have  gone  to  work  in  good  faith  to  make  the  best  of  it. 


958 


THE    GHOST-DANCE    RELIGION 


[Kl H.ANN.  U 


Their  religious  nature  lias  led  them  to  take  a  more  active  interest  in 
the  Ghost  dance,  which,  together  with  the  rhythmic  character  of  tlieir 
laTiguage,  has  made  the  Arapaho  songs  the  favorite  among  all  the  tribes 
of  Oklahoma.  The  chief  study  of  the  Ghost  dance  was  made  among  the 
Arapaho,  whom  the  author  visited  six  times  for  this  purpose.  One  visit 
was  made  to  those  in  Wyoming,  the  rest  of  the  time  being  spent  witli 
-the  southei'n  branch  of  the  tribe. 

SONGS  OF    THE  ARAPAHO 

1.  Opening  SoN(i  —  Eyehk'!  n.\'nisa'na 


^^i^^ 


^^ 


£ 


-rw-r. 


zaotziM^ 


Eyo-lie'!A     -     Ba'-ni-aa' -  n.i, 


Hi'  -iiii  cha'-saq 


— I — i^— I — f^- 


:?5= 


-*-*- 


a-ti-cha'    ulna  He'- e  -  ye'!    lli'-nii  diii'-saq     a-ti-cha'    nl'na    He'-e-ye'!  Xa'-h^-ni  na'-ni- 


ii^^ia^l^^^^ip^^^l 


tha'-tu-hfl'-na  He'-e-ye' !  Na'  ha-ni  na'-ni-tha'-tu-hfl'-ua  Hc'-e-ye' !         I)i'-ta-a'-wu' 


"-• — "Ti  M-M — i-i-* — t- 


^*-» 


^^^ 


da'  •  ua  -  a'  -  ba-na'-waHe'-e  -  ye'!    IJi'-ta  -  a'-wu'      da'  -  iia  -  a'  -  bii  -  na'-wa  He'-e  -  yc'! 

Eyehe'!  nii'nisa'na, 
Eyehe' !  nii'uisji'na, 
Hi'nii  chii'sa'  iiticlia'nl'na  He'eye' ! 
Hi'iiil  chii'siV'  iiticlia'nl'na  He'eye'  I 
Na'hani  nii'nithii'tuhu'na  He'eye' ! 
Na'hani  nii'nithii'tuhu'na  He'eye'! 
Bl'taa'wn'  da'naa'hiina'wa  He'eye'! 
Bi'taa'wu'  da'uaa'biina'wa  He'eye'! 

Translation 

O,  my  children !  O,  my  children ! 
Hero  18  another  of  your  pipes — He'eye' ! 
Here  is  another  of  your  pipes — He'eye'! 
Look!  thus  I  shouted — He'eye'! 
Look!  thus  I  shouted — He'eye'! 
When  I  moved  the  earth  ^i?e'e//e'.' 
When  I  moved  the  earth  —  He'eye'! 

This  opening  song  of  the  Arapaho  Ghost  dance  originated  among  the 
northern  Arapaho  in  Wyoming  and  was  brought  down  to  the  southern 
branch  of  the  tribe  by  the  first  apostles  of  the  new  religion.  By 
"another  jnpe"  is  probably  meant  the  newer  revelation  of  the  messiah, 
the  pipe  being  an  important  feature  of  all  sacred  ceremonies,  and  all 


MOONBV]  SONGS   OF    THE    AKAPAHO  959 

tlieir  previous  religious  tnulition  having  centered  about  the  sficha  or 
Hat  pipe,  to  be  des(!iibccl  hereafter.  Tlie  pipe,  however,  was  not  com- 
monly carried  in  the  dance,  as  was  the  case  among  the  Sioux.  In  this 
song,  as  in  many  others  of  the  Ghost  dance,  the  father  or  messiah, 
Ilesihia'nin,  is  supposed  to  be  addressing  "my  children,"  niinisa'na. 
The  tune  is  particularly  soft  and  pleasing,  ami  the  song  remains  a 
standard  favorite.  The  second  reference  is  tq  the  new  earth  which  is 
supposed  to  be  already  moving  rapidly  forward  to  slide  over  and  take 
the  place  of  this  old  and  worn-out  creation.^ 

2.  SE'lCHA  iiki'ta'wuni'na 

Sfi'icha'  hei'ta'wuni'na  —  E'yahe'eye, 

SB'ieha  hei'ta'wuni'na  —  E'yahe'eye. 

Hc'sfina'nini  —  Yahe'eye', 

He'sflna'nini  —  Yahe'eye'. 

Ctnitha'wuchii'wahrmiiniiia  —  E'yahe'eye' , 

tTtnitha'wuchii'wahiiniinina  —  E'yahe'eye'. 

Ile'sana'nini  —  E'yahe'eye, 

He'sana'Dini  —  E'yahe'eye. 

Translation 

The  sacred  pipe  tells  me —  IC  ijahe' eye  ! 

The  sacreil  pipe  tells  ine —  E'l/ahe'eye ! 

.     Oiir  father —  Yahe'eye' ! 

Our  father — Yahe'eye  ! 

We  shall  surely  lie  put  again  (with  our  friends)  —  K'yahe'eye.' 

We  shall  surely  bo  put  a<;ain  (with  our  friends)  —  Ji' yahe'eye! 

^  Our  father — E'yahe'eye! 

Our  father — E'yahe'eye! 

The  sSicha  or  flat  pipe  is  the  sacred  tribal  medicine  of  the  Arapaho. 
Acct)rding  to  the  myth  it  was  given  to  their  ancestors  at  the  beginning 
Vof  the  world  after  the  Turtle  had  brought  the  earth  up  from  under  the 
water.  It  was  delivered  to  them  by  the  Duck,  which  was  discovered 
swimming  about  on  the  top  of  the  water  after  the  emergence  of  the  land. 
At  the  same  time  they  were  given  an  ear  of  corn,  from  which  comes  all 
the  corn  of  the  world.  The  Arapaho  lost  the  art  of  agriculture  when 
they  came  out  upon  the  buft'alo  i)lains,  but  the  sacred  pipe  the  Turtle 
long  since  changed  to  stone,  and  the  first  ear  of  corn,  also  transformed 
to  stone,  they  have  cherished  to  this  day  as  their  great  medicine.  The 
pipe,  turtle,  and  ear  of  corn  are  preserved  among  the  northern  Arapaho 
in  Wyoming,  who  claim  to  be  the  "mother  people"  of  the  tribe.  They 
are  handed  down  in  the  keeping  of  a  particular  family  from  generation 
to  generation,  the  present  priestly  guardian  being  Se'hiwuq,  "Weasel 
Bear"  (from  sea,  weasel,  and  witq,  bear;  the  name  has  also  been  ren- 
dered "dray  Bear,"  from  se,  gray,a,\\dwuq,  bear),  of  the  BiisawunC'na 
division. 

The  three  sacred  things  are  preserved  carefully  wrapped  in  deerskins, 
and  are  exposed  only  on  rare  occasions,  always  within  the  sacred  tipi 
14  ETH — PT  2 21 


960  THE    GHOST-DANCE    RELIGION  [eth.ann.W 

aud  ill  the  presence  of  but  a  small  number  of  witnesses,  who  take  this 
opportunity  to  smoke  the  sacred  pipe  and  pray  for  the  things  which 
they  most  desire.  The  pipe  itself  is  of  stone,  and  is  described  as  appar- 
ently made  in  double,  one  part  being  laid  over  the  other  like  the  bark 
of  a  tree,  the  outer  part  of  both  bowl  and  stem  being  of  the  regular  red 
pipestone,  while  the  inner  part  of  both  is  of  white  stone.  The  stem  is 
only  about  10  inches  long,  while  the  bowl  is  large  and  heavy,  with  the 
characteristic  projection  for  resting  the  end  upon  the  ground.  Both 
bowl  and  stem  are  rounded,  but  with  a  flange  of  perhaps  an  inch  iu 
width  along  each  side  of  the  stem  and  up  along  the  bowl.  From  this 
comes  its  name  of  sMcha,  or  "  fiat  pipe."  When  exposed  on  such  occa- 
sions, the  devotees  sit  around  the  Are  in  a  circle,  when  the  bundle  is 
opened  upon  the  ground  so  that  all  may  see  the  sacred  objects.  The 
medicine  keeper  then  lights  the  pipe  and  after  taking  one  or  two  whiffs 
passes  it  to  the  one  next  him,  who  takes  a  single  whiff  and  passes  it 
on  to  the  next.  It  thus  goes  sunwise  (?)  around  the  circle.  In  taking 
the  86icha  the  devotees  do  not  grasp  the  stem,  as  when  smoking  on 
other  occasions,  but  receive  it  upon  the  outstretched  palm  of  the  right 
hand,  smoke,  and  pass  it  on  around  the  circle.  The  flanges  along  the 
side  of  the  pipe  allow  it  to  rest  flat  upon  the  hand.  After  all  have 
smoked,  the  priest  recites  the  genesis  myth  of  the  origin  of  the  land, 
and  the  manner  in  which  the  pipe  and  the  corn  were  given  to  their 
ancestors.  The  corresponding  myth  of  the  Cheyenne  occupies  "four 
smokes"  (i.  e.,  four  consecutive  nights)  in  the  delivery,  but  I  am  unable 
to  state  whether  or  not  this  is  the  case  with  the  Arapaho.  So  sacred 
is  this  tradition  held  that  no  one  but  the  priest  of  the  pipe  dares  to 
recite  it,  for  fear  of  divine  punishment  should  the  slightest  error  be 
made  in  the  narration.  At  the  close  of  the  recital  the  devotees  send  uii 
their  prayers  for  the  blessings  of  which  they  stand  most  in  need,  after 
which  the  priest  again  carefully  wraps  up  the  sacred  objects  in  the  skins. 
Before  leaving  the  lodge  the  worshipers  cover  the  bundle  with  their 
offerings  of  blankets  or  other  valuables,  which  are  taken  by  the  medi- 
cine keeper  as  his  fee. 

When  encamped  in  the  tribal  circle,  the  sacred  pipe  and  its  keeper 
occupied  a  large  tipi,  reserved  especially  for  this  purpose,  which  was 
set  up  within  the  circle  and  near  its  western  line,  directly  opposite  the 
doorway  on  the  east.  In  the  center  of  the  circle,  between  the  doorway 
and  the  sacred  tipi,  was  erected  the  sweat-house  of  the  Chi'nachi- 
chine'na  or  old  men  of  the  highest  degree  of  the  warrior  order.  The 
taking  down  of  the  sacred  tipi  by  the  attendants  of  the  pipe  keeper 
was  the  signal  for  moving  camp,  and  no  other  tipi  was  allowed  to 
be  taken  down  before  it.  When  on  the  march,  the  i)ipe  keeper  pro- 
ceeded on  foot — never  on  horse — carrying  the  sacred  bundle  upon  his 
back  and  attended  by  a  retinue  of  guards.  As  a  matter  of  course, 
the  sacred  pipe  was  not  carried  by  war  parties  or  on  other  expedi- 
tions requiring  celerity  of  movement.     Of  late  years  the  rules  have 


MooNEY]  THE    ARAPAHO    SACRED    PIPE  961 

80  far  relaxed  that  its  present  jjiiardiaii  sornetiines  rides  on  horseback 
while  carrying  the  pipe,  but  even  tlien  he  (tarries  the  bundle  ui>ou 
his  own  back  instead  of  upon  the  saddle.  He  never  rides  in  a  wagon 
with  it.  Since  the  tribe  is  permanently  divided  under  the  modern 
reservation  system,  individuals  or  small  parties  of  the  southern  Arapaho 
freijuently  make  the  long  journey  by  railroad  and  stage  to  the  reser- 
vation in  Wyoming  in  order  to  see  and  pray  over  the  scicha,  as  it  is 
impossible,  on  account  of  the  ceremonial  regulations,  for  the  keei)er  to 
bring  it  down  to  them  in  the  south. 

So  far  as  known,  only  one  white  man,  Mr  J.  Koberts,  formerly  super- 
intendent of  the  Arapaho  scihool  in  Wyoming,  has  ever  seen  the  sacred 
pipe,  which  was  shown  to  him  on  one  occasion  by  Weasel  Bear  as  a 
special  mark  of  gratitude  in  return  for  some  kindness.  After  having 
spent  several  months  among  the  southern  Arapaho,  from  whom  I 
learned  the  songs  of  the  pipe  with  much  as  to  its  sacred  hist<jry,  I 
visited  the  messiah  in  Nevada  and  then  went  to  the  northern  Arapaho 
in  Wyoming,  with  great  hope  of  seeing  the  sfncha  and  hearing  the  tradi- 
tion in  full.  On  the  strength  of  my  intimate  acquaintance  with  their 
relatives  in  the  south  and  with  their  great  messiah  in  the  west,  the 
chiefs  and  head-men  were  favorable  to  my  purpose  and  encouraged  me 
to  hope,  but  on  going  out  to  the  camp  in  the  mountains,  where  nearly 
the  whole  tribe  was  then  assembled  cutting  wood,  my  hopes  were  dashed 
to  the  ground  the  first  night  by  hearing  the  old  priest,  Weasel  Bear, 
making  the  public  announcement  in  a  loud  voice  throughout  the  camp 
that  a  white  man  was  among  them  to  learn  about  their  sacred  things, 
but  that  these  belonged  to  the  religion  of  the  Indian  and  a  white  man 
had  no  business  to  ask  about  them.  The  chief  and  those  who  had 
been  delegates  to  the  messiah  came  in  soon  after  to  the  tipi  where  I 
was  stop[)ing,  to  express  their  deep  regret,  but  they  were  unable  to 
change  the  resolution  of  Weasel  Bear,  and  none  of  themselves  would 
venture  to  repeat  the  tradition. 

3.  Ate'bK  TiAwu  nAnu' 

Ate'be  tiftwu'nBnu',  nii'niHa'iiil, 
Atc'be  tiilwu'niinu',  Dii'uisa'nA, 
Nrathu'fl',  Ni'athu'a', 
Ni'biim'  ga'awa'ti'na, 
Ni'binu'  ga'awa'ti'na. 

Tranalation 

My  children,  when  at  tirst  I  liked  the  whites, 
My  children,  when  at  first  I  liked  the  whites, 
I  gave  them  fruits, 
I  gave  them  fruits. 

This  song  referring  to  the  whites  was  composed  by  Nawat  or  Left 
Hand,  chief  of  the  southern  Arapaho,  and  can  hardly  be  considered 
dangerous  or  treasonable  in  character.    According  to  his  statement,  in 


962  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

his  trance  vision  of  the  other  world  the  father  showed  him  extensive 
orchards,  telling  him  that  in  the  beginning  all  these  things  had  been 
given  to  the  whites,  but  that  hereafter  they  would  be  given  to  his  chil- 
dren, the  Indians.  Nia'tJia,  plural  Nia'tluid,  the  Arapaho  name  for  the 
whites,  signifies  literally,  expert,  skillful,  or  wise. 

4.  A'ba'ni'hi' 

A'ba'ni'hi', 

A'bii'ni'hi', 

Atichii'bi'niisUua, 

Atichii'bi'iiiisiinri, 

Chi'chita'nfi, 

Chi'chita'nr. 

'  Translation 

My  partner,  my  partner, 
Let  us  go  out  gambling, 
Let  us  go  out  gambling. 
At  chi'chita'ne,  at  chi'chita' tie. 

Ghi'chita'neis  a  favorite  game  of  contest  with  the  boys,  in  which  the 
player,  while  holding  in  his  hands  a  bow  and  an  arrow  ready  to  shoot, 
keeps  in  the  hand  which  grasps  the  string  a  small  wisp  of  grass  bound 
with  sinew.  He  lets  this  drop  and  tries  to  shoot  it  with  the  arrow  be- 
fore it  touches  the  ground.    The  wisp  is  about  the  size  of  a  man's  finger. 

The  song  came  from  the  north,  and  was  suggested  by  a  trance  vision 
in  which  the  dreamer  saw  his  former  boy  friends  playing  this  game  in 
the  spirit  world. 

5.    A'-NISOna'a'iu:    AcilIslIINl'yAHI'NA 

A'-nisftna'a'hu', 

A'-nisftna'a'hu', 

A'chl8hiul'<iahi'na, 

A'chtshinl'qahi'na, 

E'hihii'sina'kawu'liu'nlt, 

E'hihii'siiia'kawu'hu'nit. 

Translation 

My  father,  luy  father. 

While  he  was  taking  me  around, 

While  he  was  taking  me  aronnd, 

He  turned  into  a  moose, 

He  turned  into  a  moose. 

This  song  relates  the  trance  experience  of  Waqui'si  or  "Ugly  Face 
"Woman."  In  his  vision  of  the  spirit  world  he  went  into  a  large  Arapaho 
camp,  where  he  met  his  dead  father,  who  took  him  around  to  the  vari- 
ous tipis  to  meet  others  of  his  departed  friends.  While  they  were  thus 
going  about,  a  change  came  o'er  the  spirit  of  his  dream,  as  so  often 


BUREAU  OF  ETHNOLOGY 


ARAPAHO  BED 


[UFI7BRSIT 


MOOSEY] 


ARAl'AHO    BEDS 


963 


hap]»eiis  in  this  fevered  mental  condition,  and  instead  of  Lis  father 
lie  found  a  moose  standing  l»y  his  side.  Such  transformations  are 
fre<iuently  noted  in  the  (ihost-dance  songs. 


6.    E'YEllK'  !    WO'NAYU'UHU' 

E'yehe'  !  Wft'nayu'iihu'  — 
E'yehe'  !  Wft'nayu'uhii'  — 
A'ga'nil', 
A'ga'nS'. 

Translation 

E'yehe'.'  they  are  new — 
E'yehe'!  tlieyarenow — 
The  bed  coverings, 
The  bell  coverings. 

The  composer  of  this  song  is  ii  woman  who,  in  her  trance,  was  taken 
to  a  large  camp  where  all  the  tipis  were  of  clean  new  buffalo  skins, 
and  the  beds  and  interior  furniture  were  all  in  the  same  condition. 


Flu.  89— Bed  of  the  prairie  tribes. 

The  bed  of  the  prairie  trilies  is  composed  of  slender  willow  rods, 
peeled,  straightened  with  the  teeth,  laid  side  by  side  and  fastened 
together  into  a  sort  of  mat  by  means  of  buc^kskiu  or  rawhide  strings 
passed  through  holes  at  the  ends  of  the  rods.  The  bed  is  stretched  upon 
a  platform  raised  about  a  foot  above  the  ground,  and  one  end  of  the 
mat  is  raised  up  in  hammock  fashion  by  means  of  a  tripod  and  buck- 
skin hanger.  Tlie  rods  laid  across  the  platform,  forming  the  bed  proper, 
are  usually  about  3^  or  4  feet  long  (the  width  of  the  bed),  while  those 
forming  the  upright  part  suspended  from  the  tripod  are  shorter  as  they 


964 


THE    GHOST-DANCE    RELIGION 


[ETII.  ANN.  14 


approach  the  top,  where  they  are  ouly  about  half  that  length.  The 
bed  is  bordered  with  buckskin  binding  fringed  and  beaded,  and  the 
exposed  rods  are  painted  in  bright  colors.  The 
hanging  portion  is  distinct  from  the  part  resting 
upon  the  platform,  and  in  some  cases  there  is  a 
hanger  at  each  end  of  the  bed.  Over  the  plat- 
form portion  are  spread  the  buckskins  and  blankets, 
which  form  a  couch  by  day  and  a  bed  by  night.  A 
pillow  of  buckskin,  stuffed  with  buff'alo  hair  and 
elaborately  ornamented  with  beads  or  porcupine 
quills,  is  sometimes  added.  The  bed  is  placed  close 
up  under  the  tipi.  In  the  largest  tipis  there  are 
usually  three  beds,  one  being  opposite  the  doorway 
and  the  others  on  each  side,  the  flre  being  built  in  a 
hole  scooped  out  in  the 
ground  in  the  center 
of  th  e  lod  ge.  Th  ey  are 
used  as  seats  during 
wakinghours,  while  the 
ground,  with  a  rawhide 
spread  upon  it,  consti- 
tutes the  only  table  at 
meal  time  (plate  cxxi; 
figure  89).  In  going 
to  bed  there  is  no  un- 
dressing, each  person 
as  he  becomes  sleepy  simx)l 
stretching  out  and  drawin 
a  blanket  over  himself,  head 
and  all,  while  the  other  occu- 
pants of  the  tipi  continue  their 
talking,  singing,  or  other  busi- 
ness until  they  too  lie  down 
to  pleasant  dreams. 

7.  Hi'sAHi'ui 

Hi'siihi'hi,  Hi'siibi'hi, 
Ha'nii  ta'wunii  ga'awil 
Ha'iiii  ta'wfinii  ga'awi 
A'tanii'tiihinil'na, 
A'tauii'tiihinii'na. 

Translation 
My  partner !     My  i)artii 
Strike  the,  l>all  lianl  — 
Strike  tlie  ball  hard. 
I  waut  to  win, 
I  want  to  win. 


ria.  90— Shinny  stick 
and  ball. 


Fig.  91 — Wakinia  or 
hea4-featlierH. 


This  song  refers  to  the  woman's  game  of  guga'han-a't  or  "  shinny," 
played  with  curved  sticks  and  a  ball  like  a  baseball,  called  gaawa'ha, 


SONGS   OF   THE    AKAPAHO 


965 


made  of  (buffalo)  hair  and  covered  with  buckskin  (figure  90).  Two 
stakes  are  set  up  as  goals  at  either  end  of  the  ground,  and  tlie  object 
of  each  party  is  to  drive  the  ball  through  the  goals  of  the  other.  Each 
inning  is  a  game.  The  song  was  composed  by  a  woman,  who  met  her 
former  girl  comrade  in  the  spirit  world  and  played  this  game  with  her 
against  an  opposing  party. 

8.   A'-.\'ANl'.Nri>l'NX'8I    WAKU'NA 

Nii'nisa'na,  Nii'nisa'iia, 
A'-nani'ni'bi'nJi'si  waku'na, 
A'-iiaiii'ni'bi'nii'si  waku'na. 
NU'nisa'na,  Nii'nisa'na. 

Translation 

My  children,  my  cbililren. 
The  wind  makes  the  head-feathers  «iug — 
The  wind  makes  the  head-feathers  sing. 
My  children,  ray  children. 

By  the  wakuna  or  head-feathers  (figure  91)  is  meant  the  two  crow 
feathers  mounted  on  a  short  stick  and  worn  on  the  head  by  the  leaders 
of  the  dance,  as  already  described. 

9.  Hk'!  Nank'th  ni'siiKjAWA 


:l=^T 


^35 


^=t^ 


:r^ 


razzE 


*-# 


tt 


#-r- 


-JlZKZ 


TMUL 


■*-*- 


±IZ*= 


P^ 


aati 


Xii'    -    II  i   -   8a'  -  na. 


He'!  Nii-iic'th  bi'-shi  -  qa'- wil.     He' !  Na-ne'th    bi'-slii-qu' -  wft. 


fe 


I 


jtt 


H: 


iii    •    sa'  •  ua, 


iia'  -  lia't  •  da'-bii'-iia*!,  Nii' 


¥-'-¥-^±t 


:^^ 


na'  -  Jia't  -  da'  •  bii'-uati. 


He' !  niine'th  bi'shiiia'wft, 
He' !  niine'th  bi'sbiqa'wa, 
Nii'nisa'na,  nii'nisa'na, 
Nii'ina'ha'tdii'bli'naq, 
Nii'ina'ha'tdii'bii'naq. 

Translation 


He!  When  I  met  him  approaching — 
He!  "When  I  met  him  approaching — 
My  children,  my  chiUlren  — 
I  then  saw  the  multitude  plainly, 
I  then  saw  the  multitude  plainly. 

This  song  was  brought  from  the  north  to  the  southern  Arapaho  by 
Sitting  Bull.     It  refers  to  the  trance  vision  of  a  dancer,  who  saw  the 


966  THE    GHOST-DANCE    RELIGION  [eth.axn.14 

messiah  advancing  at  the  head  of  all  the  spirit  army.     It  is  an  old 
favorite,  and  is  sung  with  vigor  and  animation. 

10.  Hana'na'wunXnu  ni'tawu'na'na' 

Nii'nisa'na,  nil'nisa'na, 
Hiina'na'wunanu  ni'tawu'na'na', 
Hiina'na'wunrmu  ni'tawu'na'na', 
Di'chin  niftuita'wa'thi, 
Di'chin  nianita'wa'thi. 
Nithi'na  hesflna'nin, 
Nithi'na  hesfina'ntn. 

Translation 

My  children,  my  children, 

I  take  pity  on  those  who  have  been  taught, 

I  take  pity  on  those  who  have  been  taught, 

Because  they  push  on  liard. 

Because  they  push  on  hard. 

Says  our  father. 

Says  our  father. 

This  is  a  message  from  the  messiah  to  persevere  in  the  dance.  In 
the  expressive  idiom  of  the  prairie  tribes,  as  also  in  the  sign  language, 
the  term  for  persevering  signifies  to  "push  hard." 

11.  A-ni'qu  wa'wana'nib.\'tia' 

A-ni'qu  wa'wanii'nibii'tia'  —  Hi'ni'ni' ! 

A-ni'qu  wa'wanii'nibii'tia'  —  Hi'ni'ni' ! 

Hi'niqa'agayetu'sa, 

Hi'niqa'agayetu'sa, 

Hi'ni  ni'nitu'sa  nibii'tia — Hi'ni'ni' ! 

Hi'ni  ni'nitu'sa  nibii'tia — Hi'ni'ni'! 

Translation 

Father,  now  I  am  singing  it  —  Hi'ni'ni/ 
Father,  now  I  am  singing  it  —  Hi'ni'ni! 
That  loudest  song  of  all, 
That  loudest  song  of  all  — 
That  resounding  song —  Hi'ni'ni ! 
That  resounding  song —  Hi'ni'ni! 

This  is  another  of  the  old  favorites.  The  rolling  effect  of  the  vocalic 
Arapaho  syllables  renders  it  particularly  sonorous  when  sung  by  a  full 
chorus.  Wi'qa  or  ani'qii,  " father,"  is  a  term  of  reverential  affection, 
about  equivalent  to  "our  father"  in  the  Lord's  prayer.  The  ordinary 
word  is  hesu'na'nin,  from  nisA'na,  "my  father." 

12.  Ha'yana'-usi'ya' 

Ha'yana'-usi'ya' ! 
Ha'yana'-usi'ya' ! 
Bi'ga  ta'cha'wagu'na, 
Bi'ga  ta'cha'wagu'na. 


MooNKYi  THE   COTTONWOOD   SONG  967 

Trannlation 

How  briftlit  is  the  moonlight! 

How  l)rij;ht  is  the  moonlight! 

Tonight  as  I  ride  with  my  loa<l  of  buffalo  beef,  _ 

Tonight  as  I  ride  with  my  load  of  buffalo  beef. 

The  author  of  this  song,  on  meeting  his  friends  in  the  spirit  world, 
found  them  preparing  to  go  on  a  great  buft'alo  hunt,  the  prairies  of 
the  new  earth  being  covered  witli  the  countless  thousands  of  buffalo 
that  have  been  swept  from  the  plains  since  the  advent  of  the  white 
man.  They  returned  to  camp  at  night,  under  the  full  moonlight,  with 
their  ponies  loaded  down  with  fresh  beef.  There  is  something  pecu- 
liarly touching  in  this  dream  of  the  old  life — this  Indian  heaven  where — 

"  In  meadows  wet  with  iiioUt^niDg  dews, 

In  garmentH  for  the  chase  arrayed, 
The  hunter  still  the  det^r  pursues — 

The  hunter  and  the  deer  a  shade." 

13.  Ha'ti  ni'bXt — E'he'kyb' 

Ha'ti  ni'biit — E'he'eye'! 
Ha'ti  ni'biit  —  E'he'eye'! 
Nii'nibii'tawa', 
Nii'nibii'tawa', 
He'yiiya'ahe'ye! 
He'yiiya'ahe'ye ! 

Translation 

The  Cottonwood  song —  E'he'eye' ! 

The  Cottonwood  song — E'he'eye' ! 

I  am  singing  it, 

I  am  singing  it,  • 

He'yiiya'ahe'ye  ! 

He'yiiya'ahe'ye  ! 

The  Cottonwood  (Populus  monilifera)  is  the  most  characteristic  tree 
of  the  plains  and  of  the  arid  region  between  the  Rockies  and  the 
Sierras.  It  is  a  species  of  poplar  and  takes  its  name  from  the  white 
downy  blossom  fronds,  resembling  cotton,  which  come  out  upon  it  in  the 
spring.  The  cottonwood  and  a  species  of  stunted  oak,  with  the  mes- 
quite  in  the  south,  are  almost  the  only  trees  to  be  found  upon  the  great 
plains  extending  from  the  Saskatchewan  southward  into  Texas.  A.8 
it  never  grows  out  upon  the  open,  but  always  close  along  the  borders 
of  the  few  streams,  it  is  an  unfailing  indication  of  water  either  on  or 
near  the  surface,  in  a  region  wellnigh  waterless.  Between  the  bark 
and  the  wood  there  is  a  sweet  milky  juice  of  which  the  Indians  are 
very  fond — as  one  who  had  been  educated  in  the  east  said,  "  It  is  their 
ice  cream  " — and  they  frequently  strip  off  the  bark  and  scrape  the  trunk 
in  order  to  procure  it.  Horses  also  are  fond  of  this  sweet  juice,  and  in 
seasons  when  the  grass  has  been  burned  off  or  is  otherwise  scarce,  the 


968  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

Indian  ponies  sometimes  resort  to  the  small  twigs  and  bark  of  the  Cot- 
tonwood to  sustain  life.  In  extreme  cases  their  owners  have  sometimes 
been  driven  to  the  same  shift.  In  winter  the  camps  of  tlie  prairie 
tribes  are  removed  from  the  open  prairie  to  the  shelter  of  the  cotton- 
wood  timber  along  the  streams.  The  tree  is  held  almost  sacred,  and 
the  sun-dance  lodge  is  usually  or  always  constructed  of  cottonwood 
saplings. 

14.  Eykhe'!  A'nie'sa'na 

Eyehe' !  A'nie'sa'na', 
Eyehe' !  A'nie  sa'ua', 
He'ee'ii'ehe'yulie'yu ! 
He'ee'ii'ehe'yuhe'y  u ! 
A'-balia'  ni'esa'na', 
A'-baha'   ni'esa'na'. 

TrariBlation 

Eyeke' '  The  young  birds, 
JE'j^eAe'.'  The  young  birds, 
He'ee'a'ehe'yuhe'yu .' 
He'ee'a'ehe'yiihe'yii .' 
The  young  Thunderbirds, 
The  young  Thunderbirds. 

Among  the  Algonquian  tribes  of  the  east,  the  Sioux,  Cheyenne,  Arap- 
aho,  Kiowa,  Comanche,  and  prairie  tribes  generally,  as  well  as  among 
those  of  the  northwest  coast  and  some  parts  of  Mexico,  thunder  and 
lightning  are  produced  by  a  great  bird,  whose  shadow  is  the  thunder 
cloud,  whose  flapping  wings  make  the  sound  of  thunder,  and  whose 
flashing  eyes  rapidly  opening  or  closing  send  forth  the  lightning. 
Among  some  tribes  of  the  northwest  this  being  is  not  a  bird,  but  a 
giant  who  puts  on  a  dress  of  bird  skin  with  head,  wings,  and  all  com- 
plete, by  means  of  which  he  flies  through  tlie  air  when  in  search  of  his 
^  prey.  The  myth  is  not  found  among  the  Iroquois  or  the  Cherokee,  or, 
perhaps,  among  the  Muskhogean  tribes. 

The  Thunderbird  usually  has  his  dwelling  on  some  high  mountain  or 
rocky  elevation  of  difficult  access.  Within  the  territory  of  tlie  myth 
several  places  are  thus  designated  as  the  Thunder's  Nest.  Thunder 
bay  of  Lake  Huron,  in  lower  Michigan,  derives  its  name  in  this  way. 
Such  a  place,  known  to  the  Sioux  as  Waqkin'a-oye',  "  The  Thunder's 
Nest,"  is  within  the  old  territory  of  the  Sisseton  Sioux  in  eastern  South 
Dakota  in  the  neighborhood  of  Big  Stone  lake.  At  another  place,  near 
the  summit  of  the  Coteau  des  Prairies,  in  eastern  South  Dakota,  a  num- 
ber of  large  round  bowlders  are  pointed  ont  as  the  eggs  of  the  Thunder- 
bird.  According  to  the  Comanche  there  is  a  place  on  upper  Red  river 
where  the  Thunderbird  once  alighted  oti  the  ground,  the  spot  being  still 
identified  by  the  fact  that  the  grass  remains  burned  off  over  a  space 
having  the  outline  of  a  large  bird  with  outstretched  wings.     The  same 


THE    THUNDERBIBD 


969 


penple  tell  liow  a  hunter  otice  shot  and  wounded  a  large  bird  which 
fell  to  the  ground.  Being  afraid  to  attack  it  alone  on  account  of  its 
size,  he  returned  to  <ranip  for  help,  but  on  again  approaching  the  spot 
the  hunters  heard  the  thunder  rolling  and  saw  flashes  of  lightning 
shooting  out  from  the  ravine  where  the  bird  lay  wounded.  On  com- 
ing nearer,  the  lightning  blinded  them  so  that  they  could  not  see  the 
bird,  and  one  flash  struck  and  killed  a  hunter.  His  frightened  com- 
panions then  fled  back  to  camp,  for  they  knew  it  was  the  Thunderbird. 


Fia.  92— The  Thunderbird. 


With  both  Cheyenne  and  Arapaho  the  thunder  (ha'a')  is  a  large  bird, 
with  a  brood  of  smaller  ones,  and  carries  in  its  talons  a  number  of  arrows 
with  which  it  strikes  the  victim  of  lightning.  For  this  reason  they  call 
the  eagle  on  our  coins  haa.  When  it  thunders,  they  say  ba'a'  nanitti'- 
hut,  "the  thunder  calls."  In  Indian  pictography  the  Thunderbird  is 
figured  with  zigzag  lines  running  out  from  its  heart  to  represent  the 
lightning.  A  small  figure  of  it  (represented  in  figure  92),  cut  from 
rawhide  and  ornamented  with  beads,  is  frequently  worn  on  the  heads 
of  the  dancers. 


970  THE    GHOST-DANCE    RELIGION  [kth.ann.u 


15.  A'he'sCna'nini  nXya'qOti'hi 

A'he'siina'nini  naya'qftti'hi, 
A'he'sflna'niiii  uaya'qftti'hi, 
Hii'ni'nihiga'huna', 
Hii'ni'nihiga'huna', 
He'sftna'nin  hii'ni  na'ha'wafi'. 
He'sAna'nin  hii'ni  na'ha'wafi'. 

Translation 

Our  father,  the  Whirlwind, 
Our  father,  the  Whirlwind  — 
By  its  aid  I  am  running  swiftly. 
By  its  aid  I  am  running  swiftly. 
By  which  means  I  saw  our  father,. 
By  which  means  I  saw  our  father. 

The  idea  expressed  in  this  soug  is  that  the  dreamer  "rides  the  whirl- 
wind" in  order  sooner  to  meet  tlie  messiah  and  the  spirit  hosts.  Father 
or  grandfather  are  terms  of  reverence  and  affection,  applied  to  anything 
held  sacred  or  awful. 

16.    A'HE'sCna'nINI   NiYA'QtlTl' 

A'he'sflna'nini  nriya'qClti', 
A'he'sflna'nini  n.lya'qftti', 
Wa'wa  chii'nil'nagu'niti  hu'ua, 
Wa'wS  chii'nil'nagu'niti  hu'ua. 

Translation 

Our  father,  the  Whirlwind, 

Our  father,  the  Whirlwind, 

Now  wears  the  headdress  of  crow  feathers. 

Now  wears  the  headdress  of  crow  feathers. 

In  this  song  the  Whirlwind,  personified,  wears  on  his  head  the  two 
crow  feathers,  by  which  the  dancers  are  to  be  borne  upward  to  the 
new  spirit  world. 

17.    NlNAA'NIAHr'NA 

Ninaii'niahu'na, 
NinaJi'niahu'na 
Bi'taa'wu  hii'niii'siil, 
Bi'taa'wu  hii'niii'siil, 
Hi'nilii'thi  nii'niwu'hunft, 
Hi'naii'thi  nii'niwu'huna. 

Translation 

I  circle  around —  , 

I  circle  around 

The  boundaries  of  the  earth, 

The  boundaries  of  the  earth  — 

Wearing  the  long  wing  feathers  as  I  fly, 

Wearing  the  long  wing  feathers  as  I  fly. 


MooNET]  INDIAN   CONCEPTION    OF   THE   COSMOS  971 

This  song  probably  reteis  to  the  Thunderbird.  There  is  an  ener- 
getic swing  to  tlie  tune  that  makes  it  a  favorite.  In  Indian  belief  the 
earth  is  a  circular  disk,  usually  surrounded  on  all  sides  by  water,  and 
the  sky  is  a  solid  concave  hemisphere  coming  down  at  the  Itorizou  to 
the  level  of  the  earth.  In  Cherokee  and  other  Indian  myth  the  sky 
is  continually  lifting  up  and  coming  down  again  to  the  earth,  like  the 
upper  blade  of  the  scissors.  The  sun,  which  lives  ujmn  the  outside  of 
this  hemisphere,  comes  through  from  the  east  in  the  morning  while 
there  is  a  momentary  opening  between  the  earth  and  the  edge  of  the 
sky,  climbs  along  upon  the  underside  of  the  sky  from  east  to  west,  and 
goes  out  at  the  western  horizon  in  the  evening,  to  return  during  the 
night  to  its  starting  point  in  the  east. 

18.    Ha'NAHAWU'nP.N   IIKNI'NI'NA 

Ha'nahawu'ugn  beui'ui'na, 
Ha'nahawu'ngu  bi'ni'ni'na, 
Hina'wftn  gu'na'ni'na, 
Hina'w&n  ga'na'ni'na. 

Tranalation 

The  Hanahawunfn  gave  to  me, 
The  Hanahawunin  gave  to  me, 
His  paint — He  made  iiio  clean. 
His  paint — He  made  me  clean. 

The  author  of  this  song  met  in  the  spirit  world  a  man  of  the  now 
extinct  Arapaho  band  of  the  Manahawunma,  who  washed  the  face  of 
tlie  visitor  and  then  painted  him  afresh  with  some  of  the  old-time 
mineral  paint  of  the  Indians.  In  accord  with  the  Indian  belief,  all  the 
extinct  and  forgotten  tribes  have  now  their  home  in  the  world  of  shades. 

19.  Ate'bk'tana'-ise'ti  hk'bCna'nini' 

Ate'be'tana'-ise'ti  he'sttna'niui'  — Ahe'eye' ! 
Ate'be'taua'-ise'ti  he'sftna'nini'  —  Ahe'eye' ! 
Na'waa'tanft',  Na'waa'tanfl, 
Danatinenawau, 
Nlta-isa,  nita-isa, 
Ile'yahe'eye' ! 

Translation 

When  lirst  our  father  came  —  Ahe'eye'! 
When  first  our  father  came  —  Ahe'eye'! 
I  prayed  to  him,  I  prayed  to  him — 
My  relative,  my  relative — 
Se'y  ahe'eye' ! 

This  song  was  composed  by  Paul  Boynton  (Baaku'ni,  "Red  Feath- 
er"), a  Carlisle  student,  after  having  been  in  a  trance.  His  brother 
had  died  some  time  before,  and  being  told  by  the  Indians  that  he  might 


972  THE    GHOST-DANCE    RELIGION  [etii.ann.u 

be  able  to  see  and  talk  with  him  by  joining  the  dance,  Paul  went  to 
Sitting  Bnll,  the  leader  of  the  dance,  at  the  next  gathering,  and  asked 
him  to  help  him  to  see  his  dead  brother.  The  result  was  that  he  was 
hypnotized  by  Sitting  Bull,  fell  to  the  ground  in  a  trance,  and  saw  his 
brother.  While  talking  with  him,  however,  he  suddenly  awoke,  much 
to  his  regret,  probably  from  some  one  of  the  dancers  having  touched 
against  him  as  he  lay  upon  the  ground.  According  to  his  statement, 
the  words  were  spoken  by  him  in  his  sleep  after  coming  from  the  dance 
and  were  overheard  by  some  companions  who  questioned  him  about  it 
in  the  morning,  when  he  told  his  experience  and  put  the  words  into 
a  song.  The  ''father"  here  referred  to  is  Sitting  Bull,  the  great  apostle 
of  the  Arapaho  Ghost  dance.  It  was  from  Paul's  statement,  intelli- 
gently told  in  good  English  before  I  had  yet  seen  the  dance,  that  I  was 
first  led  to  suspect  that  hypnotism  was  the  secret  of  the  trances. 

20.  A-ni'an£'thXhi'nani'na  nisa'na 

A-ni'Un6'thithi'nanl'na  nisa'na, 
A-ni'iine'thfthi'naui'na  nisa'na. 
He'chil'  na'habi'na, 
He'chii'  na'hribi'na, 
Hewa-n'sa  hiithi'na, 
Hewa-u'sa  hiithi'na. 

Translation 

My  father  did  not  recognize  me  (at  first), 

My  father  did  not  recognize  me  (at  first). 

When  again  he  saw  me, 

When  again  he  saw  me, 

He  said,  "You  are  the  offspring  of  a  crow," 

He  said,  "  You  are  the  offspring  of  a  crow." 

This  song  was  composed  by  Sitting  Bull,  the  Arai)aho  apostle  of  the 
dance,  and  relates  his  own  experience  in  the  trance,  in  which  he  met 
his  father,  who  had  died  years  before.  The  expression,  "You  are  the 
child  of  a  crow,"  may  refer  to  his  own  sacred  character  as  an  apostfc, 
the  crow  being  regarded  as  the  messenger  from  the  spirit  world. 

21.  Ni'-ATHXj'-A-u'  a'haka'nith'iI 

I'yehe'!  anii'nisa'na'  —  Uhi'yeye'heye' ! 
I'yehe' !  anii'nisa'nil'- — Uhi'yeye'heye' ! 
I'yehe' !  ha'dawu'hana'  —  Eye'ile'yuhe'yu ! 
I'yehe' !  ha'dawu'hana'  —  Eye'ae'yuhe'yu ! 
Ni'athu'-a-n'  a'hakii'nith'il — Ahe'yuhe'yu ! 

Tranalation 

I'yehe'!  my  children —  Vhi'yetie'heye' ! 

I'yehe'!  my  cliildren —  Uhi'yeye'heye' ! 

I'yehe'!  we  havis  rendered  them  desolatt^  —  Eye'ae'yuhe'yu! 

I'yehe'!  we  have  rendered  them  desolate — Eye'ae'yuhe'yu! 

The  whites  are  crazy  —  Ahe'yuhe'yu! 


MooNKY]  SONGS   OF   THE   AKAPAHO  973 

In  this  so!ig  the  father  tells  his  children  of  the  desolation,  in  conse- 
(liiciiee  of  their  folly  and  injustice,  that  would  cionie  upon  the  whites 
wlu'ii  tliey  will  he  left  alone  ui>ou  the  old  world,  while  the  Indians  will 
be  taken  up  to  the  new  earth  to  live  in  happiness  forever. 

22.  Na'ha'ta  hitaa'wu 

Na'uisa'ufl,  uli'nisa'uA, 

Na'ha'tu  bi'taa'wii  h.'itnaa'waa'-ii'hu', 

Na'ha'ta  bi'taa'wn  liiitnaa'waa'-u'hu'. 

Hiithi'na  Iii'ni8fl'iia-hu', 

Hiithi'na  lii'nisil'na-liii'. 

Translation 

My  childreu,  my  children, 
Look  !  the  earth  is  about  to  move, 
Loolv !  the  earth  is  about  to  move. 
My  father  tells  me  so. 
My  father  tells  me  so. 

In  this  song  the  dreamer  tells  his  friends,  on  the  authority  of  the 
messiah,  that  the  predicted  spiritual  new  earth  is  about  to  start  to  come 
over  and  cover  up  this  old  world.  It  was  also  taught,  as  appears  from 
the  messiah's  letter,  that  at  the  moment  of  contact  this  world  would 
tre:iible  as  in  an  earthquake. 

23.  Ahr'sCna'nini  Xchiqa'hX'wa-u' 

Ahe's&na'nini,  ahe'sdna'tiini, 

Achi<ia'h.Vwa-u',  Aehiqa'hfi'wa-fi', 

K'hihil'slni'fihi'nit, 

E'hihii'slni'i'hi'nlt.  , 

Translation 

My  father,  my  father  — 
"  I  am  looking  at  him, 

I  am  looking  at  him. 
He  is  beginning  to  turn  into  a  bird, 
He  is  beginning  to  turn  into  a  bird. 

In  this,  as  in  the  fifth  Arapaho  song,  we  have  a  transformation. 
According  to  the  story  of  the  author,  his  father  is  transformed  into  a 
bird  even  while  he  looks  at  him.  The  song  is  sung  in  quick  time  to 
hasten  the  trance. 

24.  Ha'Xnake'i 

Ha'stnake'l,  ha'iinake'i, 
Dii'nasa'ku'tilwa', 
Dii'nasa'ku'tSwa', 
He'sftna'nin  hii'ni  na'ha'wail', 
He'sftna'nin  hii'ni  na'ha'wau'. 


974 


THE   GHOST-DANCE   RELIGION 


[ktu.  axn.  U 


Translalion 

The  rock,  the  rock, 

I  am  standing  upon  it, 

I  am  standing  upon  it. 

By  its  means  I  saw  our  father, 

By  its  means  I  saw  our  father. 

This  i.s  one  of  the  old  songs  now  obsolete,  and  its  meaning  is  not 
clear.  It  may  mean  simply  that  the  author  of  it  climbed  a  rock  in 
order  to  be  able  to  see  farther,  but  it  is  more  likely  that  it  contains 
some  mythic  reference. 

25.  Wa'wa'na'danX'diX' 

Nii'nisa'naftu',  nii'nisa'narifi', 
Wa'wa'na'danii'difi', 
Wa'wa'na'danii'dia', 
Niinisa'na,  niinisa'na. 

Translation 

My  children,  my  chihlren, 
I  am  about  to  hum. 
I  am  about  to  hum. 
My  children,  my  children. 


T'TQ.  93— Hiiiiimer  and  bull-roarer. 


The  author  of  this  song  saw  her  cliildren  in  the  other  world  playing 
with  the  hdtiku'tha,  or  hummer.     On  going  home  after  awaking  from 


MooNEv]  THE   HUMMER   AND    IJULL-ROAKER  975 

lier  trance,  she  made  tlie  toy  and  carried  it  with  her  to  the  next  dance 
and  twirled  it  in  tlie  air  wliilo  sing:ing  the  song.  Tlie  hatiku'tha,  or 
hiiniiiier,  is  used  by  the  boys  of  the  ])rairie  tribes  as  our  boys  use  the 
"cut- water,"'  a  circular  tin  disk,  suspended  on  two  strings  passed 
through  holes  iu  the  middle,  and  set  in  rapid  revolution,  so  as  to  pro- 
duce a  huiiiniiiig  sound,  by  alternately  twisting  the  strings  upon  each 
other  and  allowing  them  to  untwist  again.  One  of  these  which  I  exam- 
ined consists  of  a  bone  from  a  buffalo  hoof,  painted  in  different  colors, 
with  four  buckskin  strings  tied  around  the  middle  and  running  out  on 
each  side  and  fastened  at  each  end  to  a  small  peg,  so  as  to  be  more 
tirnily  grasped  by  the  fingers.  It  was  carried  in  the  dance  in  1890  by 
an  old  Arapaho  named  Tall  Bear,  who  had  had  it  in  his  jrossession  for 
twenty  years.  Another  specimen,  shown  in  figure  93,a,  now  in  possession 
of  the  National  Museum,  is  similar  in  construction,  but  with  only  one 
string  on  each  side. 

A  kindred  toy — it  can  hardly  be  considered  a  musical  instrument  — 
is  that  known  among  the  whites  as  the  "bull-roarer."  It  is  found 
among  most  of  the  western  tribes,  as  well  as  among  our  own  children 
and  primitive  peoples  fill  over  the  world.  It  is  usually  a  simple  flat 
piece  of  wood,  about  6  inches  long,  sometimes  notched  on  the  edges 
and  fancifully  painted,  attached  to  a  sinew  or  buckskin  string  of  con- 
venient length.  It  is  held  in  one  hand,  and  when  twirled  rapidly  iu 
the  air  produces  a  sound  not  uidike  the  roaring  of  a  bull  or  of  distant 
thunder.  With  most  tribes  it  is  simply  a  child's  toy,  but  among  the 
Hopi,  according  to  Fewkes,  and  the  Apache,  according  to  Bourke,  it 
has  a  sacred  use  to  assist  the  prayers  of  the  medicine-man  in  bringing 
on  the  storm  clouds  and  the  rain. 

t 

26.   A-TE'Bfc'   Dll'NKTITA'NifiG 

A-te'biJ'  dii'nCtita'nieg — I'yehe'eye' ! 

A-te'b<5'  dii'nftita'nif'g  —  I'yehe'eye' ! 

Nii'te'gu  be'na  nC'chiii'hit — I'yehe'eye'! 

Bi'taa'wun — I'yahe'eye' ! 

Nii'te'gu  be'na  nC'chiii'hit — I'yehe'eye' ! 

Bi'taa'wuu^I'yahe'eye'! 

De'tawu'ni'ua  ni'sa'na — Ahe'eye'-he'eye' ! 

De'tawu'ui'na  ni'sa'na'  —  Ahe'eye'-he'eye'! 

Translation 

At  the  beginning  of  human  existence — I'yehe'eye'! 

At  the  beginning  of  liumun  existence — I'yehe'eye'! 

It  was  the  turtle  who  gave  this  gratefal  gift  to  me  — 

The  earth — I'yahe'eye'! 

It  was  the  turtle  who  gave  this  grateful  gift  to  me  — 

The  earth — I'yahe'eye'! 

(Thns)  my  father  told  me — Ahe'eye'-he'eye"! 

f  Thus)  my  father  told  nie  —  Jhe'eye'-he'eye'! 

14  ETH — PT  2 22 


976  THE    GHOST-DANCE   RELIGION  [eth.ann.14 

In  the  mythology  of  many  primitive  nations,  from  the  ancient  Hindu 
to  our  own  Indian  tribes,  tlie  turtle  or  tortoise  is  the  supporter  of  the 
earth,  the  Atlas  on  whose  back  rests  the  burden  of  the  whole  living 
universe.  A  reason  for  this  is  found  in  the  amphibious  character  of 
the  turtle,  which  renders  it  equally  at  home  on  land  and  in  the  water, 
and  in  its  peculiar  shape,  which  was  held  to  be  typical  of  the  world, 
the  world  itself  being  conceived  as  a  huge  turtle  swimming  in  a 
limitless  ocean,  the  dome  of  the  sky  being  its  upper  shell,  and  the  flat 
surface  of  the  earth  being  the  bony  breastplate  of  the  animal,  while 
inclosed  between  them  was  the  living  body,  the  human,  animal, 
and  vegetal  creation.  In  Hindu  mythology,  when  the  gods  are  ready 
to  destroy  mankind,  the  turtle  will  grow  weary  and  sink  under  his 
load  and  then  the  waters  will  rise  and  a  deluge  will  overwhelm  the 
earth.     (Fiske.) 

The  belief  in  the  turtle  as  the  upholder  of  the  earth  was  common  to 
all  the  Algonquian  tribes,  to  which  belong  the  Arapaho  and  Cheyenne, 
and  to  the  northern  Iroquoian  tribes.  Earthquakes  were  caused  by  his 
shifting  his  position  from  time  to  time.  In  their  pictographs  the  turtle 
was  frequently  the  symbol  of  the  earth,  and  in  their  prayers  it  was 
sometimes  addressed  as  mother.  The  most  honored  clan  was  the  Turtle 
clan ;  the  most  sacred  spot  in  the  Algonquian  territory  was  Mackinaw, 
the  "Island  of  the  Great  Turtle;"  the  favorite  medicine  bowl  of  their 
doctors  is  the  shell  of  a  turtle;  the  turtle  is  pictured  on  the  ghost  shirts 
of  the  Arapaho,  and  farther  south  in  Oklahoma  it  is  the  recognized 
stock  brand  by  which  it  is  known  that  a  horse  or  cow  belongs  to  one 
of  the  historic  Delaware  tribe. 

27.  Tahu'na'ana'nia'huna 

Nii'nisa'na,  nii'nisa'na, 
Nii'Dani'na  ta'hu'na'iina'niahuna', 

Tahu'na'uDa'nia'huua, 
Na'nisa'na,  nu'nisa'na, 
Na'nani'na  ta'heti'nia'huna', 

Ta'heti'nia'huua'. 

Tranglation 

My  children,  my  children, 

It  is  I  who  make  the  thunder  as  I  circle  about — 

The  thunder  as  I  circle  about. 
My  children,  my  children, 
It  is  I  who  make  the  loud  thunder  as  I  circle  about— 

The  loud  thunder  as  I  circle  about. 

This  song  evidently  refers  to  the  Thunderbird.  It  is  one  of  the  old 
favorites  from  the  north,  and  is  sung  to  a  sprightly  tune  in  quick  time. 
It  differs  from  the  others  in  having  only  a  part  instead  of  all  of  the 
line  repeated. 


mooxey] 


SONGS   OK   THE    ARAPAHO 


977 


28.  Ani'qu  nk'chawu'nani' 


Hfoderato. 


Ani'qu  ne'chawa'nani', 
Ani'qu  ne'chawn'nani' ; 
Awa'wa  biqfina'kaye'na, 
Awa'wa  biqslna'kaye'na; 
lyahu'h  ni'bithi'ti, 
lyahu'h  ni'bithi'ti. 

Translation 

Father,  have  pity  on  me, 
Father,  have  pity  on  me; 
I  am  crying  for  thirst, 
I  am  crying  for  thirst; 
All  is  gone — I  have  nothing  to  eat, 
"  All  is  gone  —  I  have  nothing  to  eat. 

This  is  the  most  pathetic  of  the  Ghost-dance  songs.  It  is  sung  to 
a  phiintive  tune,  sometimes  with  tears  rolling  down  the  cheeks  of  the 
dancers  as  the  words  would  bring  up  thoughts  of  their  present  miser- 
able and  dependent  condition.  It  may  be  considered  the  Indian  para- 
phrase of  the  Lord's  prayer. 


29.  A-ni'niha'niahu'na 

A-ni'niha'niahn'na, 
A-ni'niha'niahu'iia, 
Yeni's-iti'na  ku'niahu'na, 
Yeni's-iti'na  ku'niahu'na, 
Hi'chiibii'i — He'e'e' ! 
Hi'chiiba'i— He'e'e'! 

Translation 

I  fly  around  yellow, 

I  fly  around  yellow, 

I  fly  with  the  wild  rose  on  my  head, 

I  fly  with  the  wild  rose  on  my  head, 

On  high  —  He'e'e' ! 

On  high  —  He'e'e' ! 


978  THE    GHOST-DANCE    RELIGION  [etii.axs.u 

The  meaning  of  this  song  is  not  clear.  It  may  refer  to  the  Thunder- 
bird  or  to  the  Crow,  the  sacred  bird  of  the  Ghost  dance.  The  ye'nis  or 
wild  rose  is  much  esteemed  among  the  prairie  tribes  for  its  red  seed 
berries,  which  are  pounded  into  a  paste  and  di-ied  for  food.  It  is  fre- 
quently mentioned  in  the  ghost  songs,  and  is  sometimes  pictured  on 
the  ghost  shirts.  Although  rather  insipid,  the  berries  possess  nutri- 
tive qualities.  They  are  gathered  in  winter,  and  are  sometimes  eaten 
raw,  but  more  generally  are  first  boiled  and  strained  to  get  rid  of  the 
seeds.  This  dough  like  substance  is  sometimes  mixed  with  marrow  from 
broken  bones  and  pasted  around  sticks  and  thus  roasted  before  the  Are. 
It  is  never  packed  away  for  future  use.  The  Cherokee  call  the  same 
plant  by  a  name  which  means  "rabbit  food,"  on  account  of  this  animal's 
fondness  for  the  berries. 

30.  Niha'nata'yeche'ti 

He'yoho'ho' !  He'yobo'ho' ! 

Niha'nata'yeche'ti,  na'naga'qanC'tihi, 

Wa'waga'th.'infihu, 

Wa'waga'thiiuuhu, 

Wa'wa  ne'hawa'wfina'nabu', 

Wa'wa  ne'hawa'wrina'nahu'. 

He'yoho'ho' !  He'yoho'ho' ! 

T)ranglation 

He'yoho'ho'!   He'yoho'ho'! 

The  yellow-hide,  the  white-skin  (man). 

I  have  now  put  him  aside  — 

I  have  now  put  liim  aside  — 

I  have  no  more  sympathy  with  him, 

I  have  no  more  sympathy  with  hira. 

He'yoho'ho'!  He'yoho'ho'! 

This  is  another  song  abtfut  the  whites,  who  are  spoken  of  as  "  yellow 
hides" or  "  white  skins."  The  proper  Arapaho  name  for  a  white  man  is 
Nia'tha,  "skillful."  A  great  many  names  are  applied  to  the  whites  by 
the  different  Indian  tribes.  By  the  Comanche,  Shoshoni,  and  Paiute 
they  are  called  Tai'vo,  "easterners;"  by  the  Hopi,  of  the  same  stock 
as  the  three  tribes  mentioned,  they  are  known  as  Paha'na,  "eastern 
water  people;"  by  the  Kiowa  they  are  called  Be'ddlpago,  "hairy 
mouths,"  or  Tdka'-i,  "standing  ears."  It  is  very  doubtful  if  the  "pale 
face"  of  romance  ever  existed  in  the  Indian  mind. 

31.  A-baa'thina'ht 

A-biiji'thina'hji,  a-bii;i'thina'hn, 

Ha'tnithi'aku'ta'uii, 

Ha'tnithi'aku'ta'na, 

Ha'-biita'nani  hi, 

Ha'-biitii'nani'hi. 

Ha'tnithi'aku'ta'na, 

Ha'tnithi'aku'ta'na. 


SACRED   REGARD    FOR   CEDAR  979 


Translation 

Tho  codar  tree,  the  cedar  tree, 

We  have  it  in  the  center, 

We  have  it  in  the  center 

When  we  dance, 

When  we  dance. 

We  have  it  in  the  center. 

We  have  it  in  the  center. 

The  Kiowa,  the  Sioux,  and  perhaps  some  other  tribes  performed  the 
Ghost  dance  around  a  tree  set  up  in  the  center  of  the  circle.  With 
the  Kiowa  this  tree  was  a  cedar,  and  such  was  probably  the  case  with 
the  other  tribes,  whenever  a  cedar  could  be  obtained,  as  it  is  always  a 
sacred  tree  in  Indian  belief  and  ceremonial.  The  southern  Arapaho 
and  C'/heyenne  never  had  <i  tree  in  connection  with  the  Ghost  dance,  so 
that  this  song  could  not  have  originated  among  them.  The  cedar  is 
held  sacred  for  its  evergreen  foliage,  its  fragrant  smell,  its  red  heart 
wood,  and  the  durable  character  of  its  timber.  On  account  of  its  fine 
grain  and  enduring  qualities  the  prairie  tribes  make  their  tipi  poles 
of  its  wood,  which  will  not  warp  through  heat  or  moisture.  Their 
flageolets  or  flutes  are  also  made  of  cedar,  and  in  the  mescal  and  other 
ceremonies  its  dried  and  crumbled  foliage  is  thrown  upon  the  fire  as 
incense.  In  Cherokee  and  Yuchi  myth  the  red  color  of  the  wood  comes 
fr(»m  the  blood  of  a  wizard  who  was  killed  and  decapitated  by  a  hero, 
and  whose  head  was  hung  in  the  top  of  several  trees  in  succession,  but 
ct)ntinued  to  live  until,  by  the  advice  of  a  medicine-man,  the  people 
hung  it  in  the  topmost  branches  of  a  cedar  tree,  where  it  finally  died. 
The  blood  of  the  severed  head  trickled  down  the  trunk  of  the  tree  and 
thus  the  wood  was  stained.  • 

32.    AVa'WA   Nft'NANO'KAJCU'TI 

Nii'nisa'na,  nii'nisa'na, 

Wa'wa  nil'nanii  naku'ti  waku'hu, 

Wa'wa  nft'nanft'uaku'ti  wakn'hu. 

Hi'yu  nii'nii'bii'-i, 

Hl'yu  nii'uil'bii'-i. 

Hii'tii-i'naku'ni  hiithi'na  nisd'nahii, 

H.'i'tii-i'naku'ni  hiithi'na  nisfl'naliu. 

Tranalatitiii 

My  children,  my  children. 
Now  I  am  waving  an  eagle  feather, 
Now  I  am  waving  an  eaglo  feather. 
Here  is  a  spotted  feather  for  you. 
Here  is  a  spotted  feather  for  you. 
You  may  have  ;t,  said  my  father, 
You  may  have  it.  said  my  father. 

While  singing  this  song  the  author  of  it  waved  in  his  right  hand 
an  eagle  feather  prepared  for  wearing  in  the  hair,  while  he  carried  a 


980  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

spotted  hawk  feather  iu  the  other  hand.     In  his  trance  vision  he  had 
received  such  a  spotted  feather  from  the  messiah. 

33.  A-^'i'Qana'ga 

A-ni'qana'ga, 

A-nl'qana'ga, 

Ha'tani'i'na'dane'na, 

Ha'tSni'i'na'ilang'ua. 

Translation 

There  is  a  solitary  bull, 

There  is  a  solitary  bull  — 

I  am  going  to  use  him  to  "  make  medicine," 

I  am  going  to  use  him  to  "make  medicine." 

From  the  buffalo  they  had  food,  fuel,  dress,  shelter,  and  domestic  fur- 
niture, shields  for  defense,  points  for  their  arrows,  and  strings  for  their 
bows.  As  the  old  Spanish  chronicles  of  Coronado  put  it:  "To  be 
short,  they  make  so  many  things  of  them  as  they  have  need  of,  or  as 
many  as  suffice  them  in  the  use  of  this  life." 

Among  Indians  the  professions  of  medicine  and  religion  are  insepa- 
rable. The  doctor  is  always  a  priest,  and  the  priest  is  always  a  doctor. 
Hence,  to  the  whites  in  the  Indian  country  the  Indian  priest-doctor 
has  come  to  be  known  as  the  "medicine  man,"  and  anything  sacred, 
mysterious,  or  of  wonderful  power  or  efficacy  in  Indian  life  or  belief 
is  designated  as  "  medicine,"  this  term  being  the  nearest  equivalent 
of  the  aboriginal  expression  in  the  various  languages.  To  "make 
medicine"  is  to  perform  some  sacred  ceremony,  from  the  curing  of  a 
sick  child  to  the  consecration  of  the  sun-dance  lodge.  Among  the 
prairie  tribes  the  great  annual  tribal  ceremony  was  commonly  known 
as  the  "medicine  dance,"  and  the  special  guardian  deity  of  every  war- 
rior was  spoken  of  as  his  "  medicine." 

/The  buffalo  was  to  the  nomad  hunters  of  the  plains  what  corn  was 
^to  the  more  sedentary  tribes  of  the  east  and  south — the  living,  visible 
symbol  of  their  support  and  existence;  the  greatest  gift  of  a  higher 
being  to  his  children.  Something  of  the  buffalo  entered  into  every 
important  ceremony.  In  the  medicine  dance — or  sun  dance,  as  it  is 
frequently  called — the  head  and  skin  of  a  buffalo  hungfrom  the  center 
pole  of  the  lodge,  and  in  the  fearful  torture  that  accompanied  this 
dance  among  some  tribes,  the  dancers  dragged  around  the  circle  buffalo 
skulls  tied  to  ropes  which  were  fastened  to  skewers  driven  through 
holes  cut  in  their  bodies  and  limbs.  A  buffalo  skull  is  placed  in  front 
of  the  sacred  sweat-lodge,  and  on  the  battlefield  of  Wounded  Knee  I 
have  seen  buffalo  skulls  and  i)lates  of  dried  meat  placed  at  the  head  of 
the  graves.  The  buffalo  was  the  sign  of  the  Creator  on  earth  as  the 
sun  was  his  glorious  manifestation  in  the  heavens.  The  hair  of 
the  buffalo  was  an  important  element  in  the  preparation  of  "medi- 
cine," whether  for  war,  hunting,  love,  or  medicine  proper,  and  for  such 


THl 


[uiriVBRsiTrl 


HOONKV] 


THE    SWEAT-LODGE  981 


purpose  the  Indian  generally  selected  a  tuft  taken  from  the  breast  close 
under  the  shoulder  of  the  auiinal.  When  the  Kiowa,  Comanche,  and 
Ai)ache  delegates  visited  Washington  in  the  spring  of  1894,  they  made 
an  earnest  an<l  successful  request  for  some  buffalo  hair  from  the  ani- 
mals in  the  Zoological  Park,  together  with  some  branches  from  the 
cedars  in  the  grounds  of  the  Agricultural  Department,  to  take  home 
with  them  for  use  in  their  sacred  ceremonies. 

34.  A-NeX'THIBIWA'HANi 

A'-neii'tbibiwil'hana, 
A'-nCil'thibiwa'hana — 
Thl'iiya'ne, 
Tbi'aya'nfi. 

Translation 

The  place  where  crying  begins, 
The  place  where  crying  begins  — 
The  thi'di/a, 
The  thi'aya. 

This  song  refers  to  the  sweat-lodge  already  described  in  treating  of 
the  Ghost  dance  among  the  Sioux.  In  preparing  the  sweat-lodge  a 
small  hole,  perhaps  a  foot  deep,  is  dug  out  in  the  center  of  the  floor 
space,  to  serve  as  a  receptacle  for  the  heated  stones  over  which  the 
water  is  poured  to  produce  the  steam.  The  earth  thus  dug  out  is  piled 
in  a  small  hillock  a  few  feet  in  front  of  the  entrance  to  the  sweat  lodge, 
w'iiich  always  faces  the  east.  This  small  mound  is  called  thi'aya  in  the 
Arapaho  language,  the  same  name  being  also  applied  to  a  memorial 
stone  heap  or  to  a  stone  monument.  It  is  always  surmounted  by  a 
buffalo  skull,  or  in  these  days  by  the  skull  of  a  steer,  placed  so  as  to 
face  the  doorway  of  the  lodge.  The  thi'aya  is  mentioned  in  several 
of  the  Ghost  dance  songs,  and  usually,  as  here,  in  connection  with  cry- 
ing or  lamentation,  as  though  the  sight  of  these  things  in  the  trance 
vision  brings  up  sad  recollections. 

35.  Thi'aya  he'nAX'awX' 

Thi'aya'  he'naa'awil'  — 
Thi'iiya'  he'niiii'awa', 
Nii'hibiwa'huna', 
Na'hibi  wa'  huna'. 

Translation 

When  I  see  the  thi'aya — 
When  I  see  the  thi'aya, 
Then  I  begin  to  lament, 
Then  I  begin  to  lament. 

This  song  refers  to  a  trance  vision  in  which  the  dreamer  saw  a  sweat- 
lodge,  with  the  thi'aya,  or  mound,  as  described  in  the  preceding  song. 


982  THE    GHOST-DANCE    RELIGION  [eth.ank.U 

36.    A-HU'llU    IIA'tJEXMSTl'TI    Ha'HU 

A-liu'liu  lia'geni'sti'ti   ba'hu, 

Ha'geni'sti'ti   ba'hu. 

Hii'nisti'ti, 

Hii'nisti'ti.  - 

Ili'uisa'uu, 

Hi'nisa'uil  — 

Ne'a-i'qaha'ti, 

Ne'a-i'qaha'ti. 

Trannlal'ton 

The  crow  is  making  a  road, 

He  is  uiakiug  a  road; 

He  has  finished  it, 

He  has  finished  it. 

His  children, 

His  children  — 

Then  he  collected  them, 

Then  he  collected  them  (i.  e.,  on  the  farther  side). 


r 


The  crow  (feo)  is  tlie  sacred  bird  of  the  Ghost  dance,  being  revered 
as  the  messenger  from  tbe  spirit  world  because  its  color  is  symbolic 
of  death  and  the  shadow  land.  The  raven,  which  is  practically  a  larger 
crow,  and  which  lives  in  the  mountains,  but  occasionally  comes  down 
into  the  plains,  is  also  held  sacred  and  regarded  as  a  bringer  of  omens 
by  the  prairie  tribes,  as  well  as  by  the  Tlinkit  and  others  of  the  north- 
west coast  and  by  the  Cherokee  in  the  east.  The  crow  is  depicted  ou 
the  shirts,  leggings,  and  moccasins  of  the  Ghost  dancers,  and  its  feath- 
ers are  worn  on  their  heads,  and  whenever  it  is  possible  to  kill  one,  the 
skin  is  stuffed  as  in  life  and  carried  in  the  dance]  as  shown  in  the  pic- 
ture of  Black  Coyote  (plate  cv).  At  one  time  the  dancers  in  Left  Hand's 
camp  had  a  crow  which  it  was  claimed  had  the  power  of  speech  and 
prophetic  utterance,  and  its  hoarse  inarticulate  cries  were  interpreted 
as  inspired  messages  from  the  spirit  world.  Unfortunately  the  bird 
did  not  thrive  in  confinement,  and  soon  took  its  departure  for  the 
land  of  spirits,  leaving  the  Arapaho  once  more  dependent  on  the  guid- 
ance of  the  trance  revelations.  The  eagle,  the  magpie,  and  the  sage- 
hen  are  also  sacred  in  the  Ghost  dance,  the  first  being  held  in  venera- 
tion by  Indians,  as  well  as  by  other  i^eoples  throughout  the  world, 
while  the  magpie  and  the  sage-hen  are  revered  for  their  connection 
with  the  country  of  the  messiah  and  the  mythology  of  his  tribe. 

The  crow  was  probably  held  sacred  by  all  the  tribes  of  the  Algon- 
quian  race.  Eoger  Williams,  speaking  of  the  New  England  tribes, 
says  that  although  the  crows  sometimes  did  damage  to  the  corn,  yet 
hardly  one  Indian  in  a  hundred  would  kill  one,  because  it  was  their 
tradition  that  this  bird  had  brought  them  their  first  grain  and  vege- 
tables, carrying  a  grain  of  corn  in  one  ear  and  a  bean  in  the  other, 
from  the  field  of  their  great  god  Cautantouwit  in  Sowwani'u,  the 
southwest,  the  happy  spirit  woi'ld  where  dwelt  the  gods  and  the  souls 


MooxEY)  THE   MYTH   OP   THE    CROW  983 

of  the  great  and  good.  The  souls  of  the  wicked  were  not  permitted  to 
enter  this  elysium  after  death,  but  were  doomed  to  wander  without 
rest  or  liome.     (  Williains,  Key  into  the  Language  of  America,  1643.) 

fin  Arapalio  belief,  the  si»irit  world  is  in  the  west,  not  on  the  same 
level  with  this  earth  of  ours,  but  higher  up,  and  separated  also  from  it 
by  a  body  of  water.)  In  their  statement  of  the  Ghost-dance  mythology 
referred  to  in  this  song,  the  crow,  as  the  messenger  and  leader  of  the 
si)irits  who  had  gone  before,  collected  their  armies  on  the  other  side 
and  advanced  at  their  head  to  the  hither  limit  of  the  shadow  land. 
Then,  looking  over,  they  saw  far  below  them  a  sea,  and  far  out  beyond 
it  toward  the  east  was  the  boundary  of  the  earth,  where  lived  the 
friends  they  were  marching  to  rejoin.  Taking  up  a  pebble  in  his  beak, 
the  crow  then  dropped  it  into  the  water  and  it  became  a  mountain 
towering  up  to  the  laud  of  the  dead.  Down  its  rocky  slope  he  brought 
bis  army  until  they  halted  at  the  edge  of  the  water.  Then,  taking  some 
dust  in  his  bill,  the  crow  flew  out  and  dropped  it  into  the  water  as  he 
flew,  and  it  became  a  solid  arm  of  land  stretching  from  the  spirit  world 
to  the  earth.  He  returned  and  flew  out  again,  this  time  with  some 
blades  of  grass,  wiiich  he  dropped  upon  the  land  thus  made,  and  at  once 
it  was  covered  with  a  green  sod.  Again  he  returned,  and  again  flew 
out,  this  time  with  some  twigs  in  his  bill,  and  dropping  these  also  upon 
the  new  land,  at  once  it  was  covered  with  a  forest  of  trees.  Again  he 
flew  back  to  the  base  of  the  mountain,  and  is  now,  for  the  fourth  time, 
coming  on  at  the  head  of  all  the  countless  spirit  host  which  has  already 
parsed  over  the  sea  and  is  marshaling  on  the  western  boundary  of  the 
earth. 

37.  Bi'taa'wu  hu'hu' 

Bi'taa'wu  hu'hu',  i 

Bi'taa'wu  hu'hu'  — 
Nft'nagftna'-ua'ti   hu'hu', 
Nfi'nagftna'-ua'ti  hu'hu'  — 
A'hene'heni'a'.l' !    A'he'yene'hene' ! 

Translation 

The  earth — the  crow, 

The  earth  —  the  crow  — 

The  crow  brought  it  with  him. 

The  crow  brought  it  with  him  — 

A'hene'heni'd'd'!    A'he'yene'hene! 

The  reference  in  this  song  is  explained  under  the  song  immediately 
preceding.  • 

38.  Ni'nini'tubi'na  hu'hi' — I 

Ni'nini'tubi'na  hu'hu', 
Ni'nini'tabi'ua  hu'hu'. 
Nana'thina'ui  hu'hu, 
Nana'thiua'ui  hu'hu. 
Ni'nita'nart, 
Ni'uita'uaA. 


984  THE    GHOST-DANCE   RELIGION  [kth.ann.u 

Translation 

The  crow  lias  called  me, 
The  crow  has  called  me. 
When  the  crow  came  for  me, 
When  the  crow  came  for  me, 
I  heard  him, 
I  heard  him. 

The  reference  in  this  song  is  explained  under  number  30.  The  song 
is  somewhat  like  the  former  closing  song,  number  52. 

39.  NO'nanO'naa'tXni'na  hu'hu' — I 

Nft'nanft'naa'tani'na  hu'hu', 
Nfl'nanft'naa'tftni'ua  hu'hu'. 
Da'chi'nathi'na  hu'hu', 
Da'chi'natbi'na  hu'hu'. 

Translation 

The  crow  is  circling  above  me. 
The  crow  is  circling  above  me, 
The  crow  having  come  for  me. 
The  crow  having  come  for  me. 

The  author  of  this  song,  in  his  trance  vision,  saw  circling  above  his 
head  a  crow,  the  messenger  from  the  spirit  world,  to  conduct  him  to 
his  friends  who  had  gone  before.  The  song  is  a  favorite  one,  and  is 
sung  with  a  quick  forcible  tune  when  the  excitement  begins  to  grow 
more  intense,  in  order  to  hasten  the  trances,  the  idea  conveyed  to  the 
dancers  being  that  their  spirit  friends  are  close  at  hand. 

40.  I'YU  ha'thabk'nawa' 

A'niini'sa'na — E'e'ye' ! 
A'niini'sa'na — E'e'ye'! 
I'yu  ha'thiibe'nawa'. 
Bi'taa'wu — E'e'ye'!  . 
Bi'taa'wu  —  E'e'ye' ! 

Translation 

My  children — E'e'ye'! 
My  children — E'e'ye'! 
Here  it  is,  I  hand  it  to  you. 
The  earth — E'e'ye'! 
The  earth— J5'e'i;e'.' 

In  this  song  the  father  speaks  to  his  children  and  gives  them  the 
new  earth. 

41.  Ha'na£'hi  ya'ga'ahi'na 

Ha'nag'hi  ya'ga'ahi'na — 
Ha'naS'hi  ya'ga'ahi'na — 
Sa'niya'gu'nawa' — Ahe'e'ye' ! 
SJi'nlya'gu'nawa' —  Ahe'e'ye' ! 
Nii'yu  hii'uina'ta  i'tha'q, 
NU'yu  hii'nina'ta  i'tha'q. 


MOONEY)  THE   COYOTE  MEN  985 

Translation 

Little  boy,  the  coyote  gun  — 

Little  boy,  tlie  coyote  gun  — 
I  liave  uncovered  it  —  .the' e' ye'! 
I  have  uncovered  it  —  Ahe'e'ye'  ! 
There  is  the  sheath  lying  there, 
There  is  the  sheath  lying  there. 

This  song  was  composed  by  Nakash,  or  "Sage,"  one  of  the  northern 
Arapaho  delegates  to  the  messiah.  It  evidently  refers  to  one  of  his 
trance  experiences  in  the  other  world,  and  has  to  do  with  an  interesting 
feature  in  the  socriology  of  the  Arapaho  and  other  prairie  tribes.  The 
ga'ahini'na  or  gaahi'na,  "coyote  men,"  were  an  order  of  men  of  middle 
age  who  acted  as  pickets  or  lookouts  for  the  camp.  When  the  band 
encamped  in  some  convenient  situation  for  hunting  or  other  business, 
it  was  the  duty  of  these  men,  usually  four  or  six  in  a  band,  to  take 
their  stations  on  the  nearest  hills  to  keep  watch  and  give  timely  warn- 
ing in  case  of  the  approach  of  an  enemy.  It  was  an  ofRce  of  danger 
and  responsibility,  but  was  held  in  corresponding  respect.  When  on 
duty,  the  gaahi'nin  wore  a  white  buffalo  robe  and  had  his  face  painted 
with  white  clay  and  carried  in  his  hand  the  ya'haga'ahi'na  or  "coyote 
gun,"  a  club  decorated  with  feathers  and  other  ornaments  and  usually 
covered  with  a  sheath  of  bear  gut  {i'tha'q).  He  must  be  unmarried 
and  remain  so  while  in  office,  finally  choosing  his  own  successor  and 
delivering  to  him  the  "coyote  gun"  as  a  staff  of  authority.  They  were 
never  all  off  duty  at  the  same  time,  but  at  least  half  were  always  on 
guard,  one  or  more  coming  down  at  a  time  to  the  village  to  eat  or 
sleep.  They  built  no  shelter  on  the  hills,  but  slept  there  in  their  buffalo 
robes,  or  sometimes  came  down  in  turn  and  slept  in  their  o^n  tipis. 
They  usually,  however,  preferred  to  sleep  alone  upon  the  hills  in  order 
to  receive  inspiration  in  dreams.  If  attacked  or  surprised  by  the 
enemy,  they  were  expected  to  fight.  The  watcher  was  sometimes  called 
higa'ahi'na-it,  "the  man  with  the  coyote  gun."  The  corresponding 
officer  among  the  Cheyenne  carried  a  bow  and  arrows  instead  of  a  club. 

42.  Hb'sOna'  na'nahatha'hi 

He'sAna'  na'nahatha'hi, 
He'sfina'  na'nahatha'hi. 
Ni'itu'qawigfl'nii5', 
Ni'ltu'qawigfl'niS'. 

Translation 

The  father  showed  me, 
The  father  showed  me, 
Where  they  were  coming  down, 
Where  they  were  coming  down. 

In  his  trance  vision  the  author  of  this  song  saw  the  spirit  hosts 
descending  from  the  upper  shadow  land  to  the  earth,  along  the  mountain 


986  THE    GHOST-DANCE    RELIGION  [kth. ax.n. u 

raised  up  by  the  crow,  as  already  described  iu  song  number  30.     The 
song  comes  from  the  northern  Arapaho. 

43.  NXNiSA'TiQu'THi  ChInachi'chiba'iha' 

Nanisa'tSqu'thi  Chlnachi'chibii'iha', 

Nanisa'taqu'tlii  ChTnachi'chibii'iha'  — 

Ni'nahawa'na, 

Ni'nahawa'na. 

Nibai'naku'nithi — 

Nibai'uakii'nithi — 

A-biina'anahu'u', 

A-biina'iinahu'u'. 

Nti'hibi'wahuna'na, 

Nii'hibi'wahuna'na. 

Translation 

The  seven  venerable  Chi'nachichi'bat  priests, 

The  seven  venerable  Chi'nachichi'bat  priests — 

We  see  them, 

We  see  them. 

They  all  wear  it  on  their  beads — 

They  all  wear  it  ou  their  heads^— 

The  Thunderbird, 

The  Thunderbird. 

Then  I  wept, 

Then  I  wept. 

Iu  his  trance  vision  the  author  of  this  song  saw  a  large  camp  of 
Arapaho,  and  iu  the  midst  of  the  camp  circle,  as  in  the  old  days,  were 
sitting  the  seven  priests  of  the  CM'nachichi'bat,  each  wearing  on  his 
head  the  Thunderbird  headdress,  already  described  and  figured  under 
song  number  14.  This  vision  of  the  old  life  of  the  tribe  brought  up 
sorrowful  memories  and  caused  him  to  weep.  In  the  similar  song  next 
given  the  singer  laments  for  the  GhVnacMcM'bdt  and  the  ba'qati  gaming 
wheel.  The  priests  here  referred  to  were  seven  in  number,  and  consti- 
tuted the  highest  order  of  the  military  and  social  organization  which 
existed  among  the  Blackfeet,  Sioux,  Cheyenne,  Kiowa,  and  probably 
all  the  prairie  tribes  excepting  the  Comanche  in  the  south,  among 
whom  it  seems  to  have  been  unknown.  The  society,  so  far  as  it  has 
come  under  the  notice  of  white  men,  has  commonly  been  designated 
by  them  as  the  "Dog  Soldier"  society — a  misapprehension  of  a  name 
belonging  probably  to  only  one  of  the  six  or  eight  orders  of  the  organ- 
ization. The  corresponding  Blackfoot  organization,  the  Ikumihkatsi 
or  "All  Comrades,"  is  described  by  Grinnell  in  Lis  "Blackfoot  Lodge 
Tales."    The  Kiowa  organization  will  be  noted  later. 

Among  the  Arapaho  the  organization  was  called  Beni'nena,  "War- 
riors," and  consisted  of  eight  degrees  or  orders,  including  nearly  all 
the  men  of  the  tribe  above  the  age  of  about  seventeen.  Those  who 
were  not  enrolled  in  some  one  of  the  eight  orders  were  held  in  but 
little  respect,  and  were  not  allowed  to  take  part  in  public  ceremonies 


ARAPAHO    WARRIOR    OKDKRS 


987 


or  to  iiccoinpiUiy  war  expeditions.  EiM5h  of  tlie  first  six  orders  had  its 
own  pc^culiiir  daniie,  imd  tlie  members  of  tlie  principal  wariior  orders 
had  also  tlieir  i)e(',uliar  stall'  or  badfjo  of  rank. 

First  and  lowest  in  rank  were  the  Xuhinv'na  or  Fox  men,  consisting 
of  young  men  up  to  the  ago  of  about  2.5  years.  They  had  no  si)ecial 
duties  or  privileges,  but  had  a  dance  called  the  Xiiha'wH  or  fox  daiuje. 

Next  came  the  lla'thahu'ha  or  Star  men,  consisting  of  young  war- 
riors about  30  years  of  age.    Their  dance  was  called  the  Ha'tkahU. 


Fia.  94— Dog-soldier  insignia— rattle  and  qnirt. 

The  third  order  was  that  of  the  HicMa'quthi  or  Club  men.  Their 
dance  was  called  Hichiia'qawu.  They  were  an  important  part  of  the 
warrior  organization,  and  were  all  men  in  the  prime  of  life.  The  four 
leaders  carried  wooden  clubs,  bearing  a  general  resemblance  in  shape 
to  a  gun,  notched  along  the  edges  and  variously  ornamented.  In  an 
attack  on  the  enemy  it  was  the  duty  of  these  leaders  to  dash  on 
ahead  and  strike  the  enemy  with  these  clubs,  then  to  ride  back  again 
and  take  their  places  in  the  front  of  the  charge.     It  hardly  need  be 


988  THE    GHOST-DANCE    RELTGION  [KTH.A^•^•.u 

said  that  the  position  of  leader  of  the  HicMa'quthi  was  a  dangerous 
honor,  but  the  honor  was  in  proportion  to  the  very  danger,  and  there 
were  always  candidates  for  a  vacancy.  It  was  one  of  those  offices 
where  the  holder  sometimes  died  but  never  resigned.  The  other 
members  of  the  order  carried  sticks  carved  at  one  end  in  the  rude 
semblance  of  a  horse  head  and  ])oiuted  at  the  other.  In  desperate 
encounters  they  were  expected  to  plant  these  sticks  in  the  ground  in 
line  in  front  of  the  body  of  warriors  and  to  fight  beside  them  to  the 
death  unless  a  retreat  should  be  ordered  by  the  chief  in  command. 

The  fourth  order  was  called  Bitahi'nena  or  Spear  men,  and  their 
dance  was  called  Bitaha'um.  This  order  came  originally  from  the  Chey- 
enne. Their  duties  and  peculiar  insignia  of  office  were  about  the  same 
among  all  the  tribes.  They  performed  police  duty  in  camp,  when 
traveling,  and  on  the  hunt,  and  were  expected  to  see  that  the  orders  of 
the  chief  were  obeyed  by  the  tribe.  For  instance,  if  any  person  violated 
the  tribal  code  or  failed  to  attend  a  general  dance  or  council,  a  party  of 
Bitahi'nena  was  sent  to  kill  his  dogs,  destroy  his  tipi,  or  in  extreme 
cases  to  shoot  his  ponies.  On  hunting  expeditions  it  was  their  business 
to  keep  the  party  together  and  see  that  no  one  killed  a  buffalo  until 
the  proper  ceremonies  had  been  performed  and  the  order  was  given  by 
the  chief.  They  were  regarded  as  the  representatives  of  the  law  and 
were  never  resisted  in  performing  their  duty  or  inflicting  punishments. 
In  war  they  were  desperate  warriors,  equaling  or  surpassing  even  the 
Hichdd'quthi.  Of  the  leaders  of  the  order,  two  carried  a  sort  of  shep- 
herd's crook  called  nu'sa-icha'tha,  having  a  lance  point  at  its  lower  end; 
two  others  carried  lances  wrapped  around  with  otter  skin;  four  carried 
lances  painted  black;  one  carried  a  club  shaped  like  a  baseball  bat, 
and  one  carried  a  rattle  made  of  the  scrotum  of  a  buffalo  and  orna- 
mented with  its  hair.  In  battle,  if  the  enemy  took  shelter  behind 
defenses,  it  was  this  man's  duty  to  lead  the  charge,  throw  his  rattle 
among  the  enemy,  and  then  follow  it  himself. 

The  fifth  order  was  called  Aha'kdnS'na  or  Crazy  men.  They  were  men 
more  than  50  years  of  age,  and  were  not  expected  to  go  to  war,  but 
must  have  graduated  from  all  the  lower  orders.  Their  duties  were 
religious  and  ceremonial,  and  their  insignia  consisted  of  a  bow  and 
a  bundle  of  blunt  arrows.  Their  dance  was  the  Ahaka'wH  or  crazy 
dance,  which  well  deserved  the  name.  It  will  be  described  in  another 
place. 

The  sixth  was  the  order  of  the  HetM'hine'na  or  Dog  men.  Their 
dance  was  called  HetMwa'wu'.  They  had  four  principal  leaders  and 
two  lesser  leaders.  The  four  principal  leaders  were  the  generals  and 
directors  of  the  battle.  Each  carried  a  rattle  and  wore  about  his  neck 
'  a  buckskin  strap  (two  being  yellow,  the  other  two  black)  which  hung 
down  to  his  feet.  On  ai^proaching  the  enemy,  they  were  obliged  to  go 
forward,  shaking  their  rattles  and  chanting  the  war  song,  until  some 
other  warriors  of  the  party  took  the  rattles  out  of  their  hands.  When 
forming  for  the  attack,  they  dismounted,  and,  driving  their  lances  into 


BUREAU   OF  ETHNOLOGV 


FOURTEENTH  ANNUAL  REPORT      PU.CXXII 


t 


DOG-SOLDIER    INSIGNIA- LANCE   AND  SASH 


MooNEY]  ARAPAHO   WARRIOR    ORDERS  989 

the  ground,  tied  themselves  to  them  by  means  of  the  straps,  thus  anchor- 
ing themselves  iu  front  of  the  battle.  Here  they  remained  until,  if  the 
battle  seemed  lost,  tliey  themselves  gave  the  order  to  retreat.  Even 
then  they  waited  until  some  of  their  own  society  released  them  by  pull- 
ing the  lances  out  of  the  ground  and  whipping  them  away  from  the 
place  with  a  peculiar  quirt  carried  only  by  the  private  members  of  this 
division.  No  one  was  allowed  to  retreat  without  their  permission,  on 
penalty  of  disgrace,  nor  were  they  themselves  allowed  to  retire  until 
thus  released.  Should  their  followers  forget  to  release  them  in  the  con- 
fusion of  retreat,  they  were  expected  to  die  at  their  posts.  They  could 
not  be  released  excepting  by  one  of  their  own  division,  and  anyone  else 
attempting  to  pull  up  the  lances  from  the  ground  was  resisted  as  an 
enemy.  When  pursued  on  the  retreat,  they  must  give  up  their  horses 
to  the  women,  if  necessary,  and  either  find  other  horses  or  turn  and 
face  the  enemy  alone  on  foot.  They  seldom  accompanied  any  but  large 
war  parties,  and,  although  they  did  but  little  actual  fighting,  their 
very  presence  inspired  the  warriors  with  desperate  courage,  and  the 
driving  of  their  lances  into  the  ground  was  always  understood  as  the 
signal  for  an  encounter  to  the  death. 

The  seventh  order  was  that  of  the  Nunaha'icU,  a  word  of  which  the 
meaning  is  now  unknown.  This  was  a  secret  order.  They  had  no 
dance  and  their  ceremonies  were  witnessed  only  by  themselves.  They 
did  not  flght,  but  accompanied  the  war  parties,  and  every  night  in 
secret  performed  ceremonies  and  prayers  for  their  success. 

The  eighth  and  highest  order  was  that  of  the  Cht'nachine'na  or 
Water-pouring  men,  tlie  "seven  venerable  priests"  to  whom  the  song 
refers.  They  were  the  high  priests  and  instructors  of  all  the  other 
orders,  and  were  seven  iu  number,  from  among  the  oldest  warriors  of 
the  tribe.  Their  name  refers  to  their  pouring  the  water  over  th'e  heated 
stones  in  the  sweat-house  to  produce  steam.  They  had  no  dance,  and 
were  not  expected  to  go  to  war,  although  one  of  the  seven  was  iillowed 
to  accompany  the  war  party,  should  he  .so  elect.  Their  ceremonies  were 
performed  in  a  large  sweat-lodge,  called  cMnachichi'bat,  which,  when 
the  whole  tribe  was  camped  together,  occupied  the  center  of  the  circle, 
between  the  entrance  and  the  lodge  m  which  was  kept  the  sacred  medi- 
cine pipe.  Unlike  the  ordinary  sweat-lodge,  this  one  had  no  mound 
and  buffalo  skull  in  front  of  the  entrance. 

The  warrior  organization  of  the  Kiowa  is  called  Ya'[pahe,  "Soldiers," 
and  consisted  of  six  orders,  each  with  its  own  dance,  songs,  and  cere- 
monial dress.  1.  Poldnyup  or  TsiiiVyui,  "Rabbits."  These  were  boys 
and  young  men  from  8  to  15  years  of  age.  Their  dance,  in  which 
they  were  drilled  by  certain  old  men,  has  a  peculiar  step,  in  imitation 
of  the  jumping  movement  of  a  rabbit;  2.  Adalto'yui,  or  Te'iibiyu'i, 
"Young  Mountain  Sheep," literally  "Herders or Corralers;"  3.  Tsentd'n- 
mo,  " Horse  Head-dress  ( ?)  people;"  4.  "ToHfcoJi'Ao  (?)  " Black-leg  peo- 
ple;" 5.  Pdiipe'ko,  "Skunkberry  (?)  people;"  6.  Kii'itseiVko,  "Prin- 
cipal Dogs  or  Eeal  Dogs."     These  last  were    the  highest  warrior 


990 


THE   GHOST-DANCE   RELIGION 


[ETII.  ANN.  14 


order,  and  also  the  camp  police,  combining  the  functions  of  the  Bita- 
hi'nena  and  the  HSth&hin&na  of  the  Arapaho  organization.  Their  two 
leaders  carried  an  arrow-shape  lance,  with  which  they  anchored  them- 
selves in  the  front  of  the  battle  by  means  of  buckskin  strajis  brought 
over  the  shoulders.  The  TonkoiVl-o  captains  carried  in  a  similar  way  a 
crook-shape  lance,  called ^jafto'n,  similar  to  that  of  the  Bitahi'nena  of  the 
Arapaho. 

44.  Nanisa'tXqi  ChI'nXchi'chiba'iha' 


Ba'-qft-ti' 


ba'-ui  -  bi'    -    w4'-hl-nii 


ba'-qi- ti' 


liji'-ni-  bi 


w&'hl  -  n&'. 


Nii'nisa'tfiqi  Chl'nrichi'chibii'iha'  — 
Nii'nisa'taqi  Chl'nachi  'chibii'iha'  — 
Bii'hibi'wa'hlna', 
Ba'hibl'wa'hina'. 
Bii'qati  hii'nibi'wa'hina', 
Bii'qati   hii'nibi'wa'hlua'. 

Translation 

The  seven  venerable  Chinachichi'bdt  priests — 

The  seven  venerable  Chinachichi'bat  priests  — 

For  them  I  am  ■weeping, 

For  them  I  am  weeping. 

For  the  gaming  wheel  I  am  weeping, 

For  the  gaming  wheel  I  am  weeping. 

The  first  reference  in  this  song  is  explained  under  number  43.    The 
bii'qati  or  gaming  wheel  will  be  described  later. 


45.    Nft'NANd'NAATANl'NA   Hc'Hu' — II 


Allegretto. 


NCi'-na-nd' ■  naa' -  ta    -     ni'   -  na       hii' -  hu',      nfi'-na-nd'-naa' -  ta     -    ni'  -  iia       hn' -  hu'. 


Da'-cbi'  -  bi 


ni'- na  bji  -  tlii'-na. 


da'  ■  chi'  -  bi 


ni'  -na    hii  -  thi'-ua. 


Nfl'nanft'naatani'na  hu'hu', 
Nil'nanfl'naatani'na  hu'hu'. 
Da'chi'bini'na  liathi'na, 
Da'chi'bini'na  hiitlii'na. 


f^iriVBRSITT] 

MooNKY]  SONGS    OF   THE   AKAPAH&~ —  991 


TVansMtton 

The  crow  is  circling  above  uie, 

The  crow  is  circling  above  me. 

He  says  he  will  give  me  a  hawk  feather, 

He  says  he  will  give  me  a  hawk  feather. 

Tliis  song  is  very  similar  to  number  39,  and  requires  no  further 
explanation.     It  is  sung  to  the  same  (luick  time. 

46.  Na'tXnu'ya  (Hi^'ni'NU 

Na'tSnu'ya  chC'bi'nh  — 
Na'ti'inu'ya  chfi'bi'nh, 
Na'chicha'ba'n, 
Na'chicha'ba'n. 

Translation 

The  pemmican  that  I  am  using — 
The  ])einnHcan  that  I  am  nsiug, 
They  are  still  making  it, 
They  are  .still  making  it. 

This  song  refers  to  the  pemmican  or  preparation  of  dried  and  pounded 
meat,  which  formerly  formed  a  favorite  food  of  the  prairie  tribes,  and 
which  the  author  of  the  song  evidently  tasted  as  it  was  being  prepared 
by  the  women  in  the  spirit  world.  (See  Sioux  song  7.)  One  must  be 
an  Indian  to  know  the  thrill  of  joy  that  would  come  to  the  heart  of  the 
dancers  when  told  that  some  dreamer  had  seen  their  former  friends  in 
the  spirit  world  still  making  and  feasting  on  pemmican.  During  the 
first  year  or  two  of  the  excitement,  it  several  times  occurred  at  Ghost 
dances  in  the  north  and  s(»utli,  among  Sioux  as  well  as  among  A<rapaho 
and  others,  that  meat  was  exhibited  and  tasted  as  genuine  buflFalo  beef 
or  pemmican  brought  back  from  the  spirit  world  by  one  of  the  dancers. 
It  is  not  necessary  to  explain  how  this  deception  was  acconiplislied  or 
made  successful.  It  is  sufficient  to  know  that  it  was  done,  and  that  the 
dancers  were  then  in  a  condition  to  believe  anything. 

47.   HaI'nawa'   liX'M'TA'tjrNA'Nl 

lliil'nawa'  hii'ni'ta'qjina'ni  — 
HiiT'nawa'  hii'ni'ta'qnna'ni  — 
Ninr'n  nSnii'  h.'initii'qnna'ni, 
Ninc'n  nSuii'  h;inita'<|uua'ni. 

TransJalion 

I  know,  in  the  pitfall  — 

1  know,  in  the  pitfall  — 

It  is  tallow  they  use  in  the  pitfall, 

It  is  tallow  they  use  in  the  pitfall. 

This  song  refers  to  the  vision  of  a  northern  Arapaho,  who  found  one 
of  his  friends  in  the  spirit  world  preparing  a  pitfall  trap  to  catch  eagles. 
14  ETH — PT  2 23 


992  THE    GHOST-DANCE   RELIGION  [eth.ann.u 

Wherever  found,  the  eagle  was  regarded  as  sacred  among  the  Indian 
tribes  both  east  and  west,  and  its  feathers  were  highly  prized  for  orna- 
mental and  "medicine"  purposes,  and  an  elaborately  detailed  ritual  of 
prayer  and  ceremony  was  the  necessary  accompaniment  to  its  capture. 
Among  all  the  tribes  the  chief  purpose  of  this  ritual  was  to  obtain  the 
help  of  the  gods  in  inducing  the  eagle  to  approach  the  hunter,  and  to 
turn  aside  the  anger  of  the  eagle  spirits  at  the  necessary  sacrilege. 
The  feathers  most  valued  were  those  of  the  tail  and  wings.  These  were 
used  to  ornament  lances  and  shields,  to  wear  upon  the  head,  and 
to  decorate  the  magnificent  war  bonnets,  the  finest  of  which  have 
a  pendant  or  trail  of  eagle-tail  feathers  reaching  from  the  warrior's 
head  to  the  ground  when  he  stands  erect.  The  whistle  used  in  the  sun 
dance  and  other  great  ceremonies  is  made  of  a  bone  from  the  leg  or  wing 
of  the  eagle,  and  the  fans  carried  by  the  warriors  on  parade  and  used 
also  to  sprinkle  the  holy  water  in  the  mescal  ceremony  of  the  southern 
prairie  tribes  is  commonly  made  of  the  entire  tail  or  wing  of  that  bird. 
Hawk  feathers  are  sometimes  used  for  these  various  purposes,  but  are 
always  considered  far  ijiferlor  to  those  of  the  eagle.  The  smaller  feath- 
ers are  used  upon  arrows.  Eagle  feathers  and  ponies  were  formerly  the 
standard  of  value  and  the  medium  of  exchange  among  the  prairie  tribes, 
as  wampum  was  with  those  of  the  Atlantic  coast.  The  standard  varied 
according  to  place  and  season,  but  in  a  general  way  from  two  to  four 
eagles  were  rated  as  equal  to  a  horse.  In  these  days  the  eagle-feather 
war  bonnets  and  eagle-tail  fans  are  the  most  valuable  parts  of  an 
Indian's  outfit  and  the  most  difficult  to  purchase  from  him.  Among  the 
pueblo  tribes  eagles  are  sometimes  taken  from  the  nest  when  young 
and  kept  in  cages  and  regularly  stripped  of  their  best  feathers.  Among 
the  Caddo,  Cherokee,  and  other  tribes  of  the  timbered  country  in  the 
east  they  were  shot  with  bow  and  arrow  or  with  the  gun,  but  always 
according  to  certain  ritual  ceremonies.  Among  the  prairie  tribes  along 
the  whole  extent  of  the  plains  they  were  never  shot,  but  must  be  cap- 
tured alive  in  pitfalls  and  then  strangled  or  crushed  to  death,  if  possi- 
ble without  the  shedding  of  blood.  A  description  of  the  Arapaho 
method  will  answer  with  slight  modifications  for  all  the  prairie  tribes. 
The  hunter  withdrew  with  his  family  away  from  the  main  camp  to 
some  rough  hilly  country  where  the  eagles  were  abundant.  After  some 
preliminary  prayers  he  went  alone  to  the  top  of  the  highest  hill  and 
there  dug  a  pit  large  enough  to  sit  or  lie  down  in,  being  careful  to  carry 
the  earth  taken  out  of  the  hole  so  far  away  from  the  place  that  it  would 
not  attract  the  notice  of  the  eagle.  The  pit  was  roofed  over  with  a 
.  covering  of  light  willow  twigs,  above  which  were  placed  earth  and  grass 
to  give  it  a  natural  appearance.  The  bait  was  a  piece  of  fresh  meat, 
or,  as  appears  from  this  song,  a  piece  of  tallow  stripped  from  the  ribs 
of  the  buffalo.  This  was  tied  to  a  rawhide  string  and  laid  upon  the 
top  of  the  pit,  while  the  rope  was  passed  down  through  the  roof  into 
the  cavity  below.    A  coyote  skin,  stufte<l  and  set  up  erect  as  in  life,  was 


MooNEY]  EAGLE   TRAPPING  993 

soinetiiiips  i)lace«l  iieiir  the  bait  to  add  to  tlie  realistic  eft'ect.  Having- 
sat  up  all  night,  singing  the  eagle  songs  and  purifying  himself  for  the 
ceremony,  the  hunter  started  before  daylight,  without  eating  any 
breakfast  or  drinking  water,  and  went  up  the  hill  to  the  pit,  which  he 
entered,  and,  having  again  closed  the  opening,  he  seated  himself  inside 
holding  the  end  of  the  string  in  his  hands,  to  prevent  a  coyote  or  other 
animal  from  taking  the  bait,  and  waiting  for  the  eagles  to  come. 

Should  other  birds  come,  lie  drove  them  away  or  i)aid  no  attention 
to  them.  When  at  last  the  eagle  came  the  other  birds  at  once  flew 
away.  The  eagle  swooped  down,  alighting  always  at  one  side  and 
then  walking  over  uiion  the  roof  of  the  trap  to  get  at  the  bait,  when  the 
hunter,  putting  up  his  hand  through  the  framework,  seized  the  eagle 
by  the  legs,  pulled  it  down  and  quickly  strangled  it  or  broke  its  neck. 
He  then  rearranged  the  bait  and  the  roof  and  sat  down  to  wait  for 
another  eagle.  He  might  be  so  lucky  as  to  cajjlure  several  during  the 
day,  or  so  unfortunate  as  to  take  none  at  all.  At  night,  but  not  before, 
he  repaired  to  his  own  tipi  to  eat,  drink,  and  sleep,  and  was  at  the  pit 
again  before  daylight.  While  in  the  pit  he  did  not  eat,  drink,  or  sleep. 
The  eagle  hunt,  if  it  may  be  so  called,  lasted  four  days,  and  must  end 
then,  whatever  might  have  been  the  good  or  bad  fortune  of  the  hunter. 

At  the  expiration  of  four  days  he  returned  to  his  home  with  the  dead 
bodies  of  the  eagles  thus  caught.  A  small  lodge  was  set  up  outside 
his  tipi  and  in  this  the  eagles  were  hung  up  by  the  neck  upon  a  pole 
laid  across  two  forked  sticks  driven  into  the  ground.  After  some  fur- 
ther prayers  and  purifications  the  feathers  were  stripped  from  the 
bodies  as  they  hung. 

The  Blackfoot  method,  as  described  by  Grinnell,  in  his  Blackfoot 
Lodge  Tales,  was  the  same  in  all  essentials  as  that  of  the  Arapaho.  He 
adds  several  details,  which  were  probably  connnon  to  both  tribes  and  to 
others,  but  which  my  Arapaho  informants  failed  to  mention.  While  the 
hunter  was  away  in  the  i)it  his  wife  or  daughters  at  home  must  not  use 
an  awl  for  sewing  or  for  other  purposes,  as,  should  they  do  so,  the  eagle 
might  scratch  the  hunter.  He  took  a  human  skull  with  him  into  the 
pit,  in  order  that  he  might  be  as  invisible  to  the  eagle  as  the  spirit  of 
the  former  owner  of  the  skull.  He  must  not  eat  the  berries  of  the  wild 
rose  during  this  period,  or  the  eagle  would  not  attack  the  bait,  and 
he  must  put  a  morsel  of  pemmicau  into  the  mouth  of  the  dead  eagle  in 
order  to  gain  the  good  will  of  its  fellows  and  induce  them  to  come  in 
and  be  caught. 

Tlie  eagle-catching  ceremony  of  the  Caddo,  Cherokee,  and  other 
eastern  tribes  will  be  noticed  in  treating  of  the  Caddo  songs. 

48.  Ba'hina'nina'ta  ni'taba'na 

Bii'hinii'nina'tii  ni'tabii'na, 
Hii'hina'nina'tii  ni'tabii'na. 
Niinii'uina  hu'hn, 
Nlinii'nina  hu'hu. 


994  THE    GHOST-DANCE   RELIGION  (eth.ans.u 

Translation 

I  hear  everythiug, 
I  hear  everything. 
I  ani  the  crow, 
I  am  the  crow. 

This  is  another  song  expressive  of  the  omniscience  of  the  crow, 
which,  as  their  messenger  from  the  spirit  world,  hears  and  knows  every- 
thing, both  on  this  earth  and  in  the  shadow  land.  The  tune  is  one  of 
the  prettiest  of  all  the  ghost  songs. 

49.   A-ba'qati'  ha'nicha'bi  hina'na 

A-ba''qati'  hU'nichil'bi'hinii'na, 
A-ba'qati'  ha'nicha'bi'hinli'na. 
A-wa'tiina'ni  ani'ii'tiihT'niina, 
A-wa'tiina'ni  ani'a'talil'niina. 

Translation 

With  the  id'qati  wheel  I  am  gambling, 
With  the  bd'qati  wheel  I  am  gambling. 
With  the  black  matk  I  win  the  game, 
With  the  black  mark  I  win  the  game. 

This  song  is  from  the  northern  Arapaho.  The  author  of  it,  in  his 
visit  to  the  spirit  world,  found  his  former  friends  playing  the  old  game 
of  the  bU'qati  wheel,  which  was  practically  obsolete  among  the  prairie 
tribes,  but  which  is  being  revived  since  the  advent  of  the  Ghost  dance. 
As  it  was  a  favorite  game  with  the  men  in  the  olden  times,  a  great  many 
of  the  songs  founded  on  these  trance  visions  refer  to  it,  and  the  wheel 
and  sticks  are  made  by  the  dreamer  and  carried  in  the  dance  as  they  sing. 

The  game  is  played  with  a  wheel  {ba'qati,  "large  wheel")  and  two 
pairs  of  throwing  sticks  [qa'qa-u'ntUha).  The  Cheyenne  call  the  wheel 
a'ko'yo  or  dktci'u,  and  the  sticks  hoo'isi'yonots.  It  is  a  man's  game,  and 
there  are  three  players,  one  rolling  the  wheel,  while  the  other  two,  each 
armed  with  a  iiair  of  throwing  sticks,  run  after  it  and  throw  the  sticks 
so  as  to  cross  the  wheel  in  a  certain  position.  The  two  throwers  are 
the  contestants,  the  one  who  rolls  the  wheel  being  merely  an  assistant. 
Like  most  Indian  games,  it  is  a  means  of  gambling,  and  high  stakes 
are  sometimes  wagered  on  the  result.  It  is  common  to  the  Arapaho, 
Cheyenne,  Sioux,  and  probably  to  all  the  northern  prairie  tribes,  but  is 
not  found  among  the  Kiowa  or  Comanche  in  the  south. 

The  wheel  is  about  18  inches  in  diameter,  and  consists  of  a  flexible 
young  tree  branch,  stripped  of  its  bark  and  painted,  with  the  two  ends 
fastened  together  with  sinew  or  buckskin  string.  At  equal  distances 
around  the  circumference  of  the  wheel  are  cut  four  tigures,  the  two 
opposite  each  other  constituting  a  pair,  but  being  distinguished  by 
different  colors,  usually  blue  or  black  and  red,  and  by  lines  or  notches 
on  the  face.  These  figures  are  designated  simply  by  their  colors.  Fig- 
ures of  birds,  crescents,  etc,  are  sometimes  also  cut  or  painted  upon 
the  wheel,  but  have  nothing  to  do  with  the  game.     (See  plate  cxi.) 


MOONEV]  THE    Ba"qATI    GAME  995 

The  sticks  are  light  rods,  about  30  inches  long,  tied  in  pairs  by  a 
peculiar  arrangement  of  buckskin  strings,  and  distinguished  from  one 
another  by  i)ieces  of  (^lotli  of  different  colors  fastened  to  the  strings. 
There  is  also  a  pile  of  tally  sticks,  usually  a  hundred  in  number,  about 
the  size  of  lead  pencils  and  painted  green,  for  keeping  count  of  the 
game.  The  sticks  are  held  near  the  center  in  a  peculiar  manner  between 
the  lingers  of  the  closed  hand.  When  the  wheel  is  rolled,  each  player 
runs  from  the  same  side,  and  endeavors  to  throw  the  sticks  so  as  to 
strike  the  wheel  in  such  a  way  that  when  it  falls  both  sticks  of  his  pair 
shall  be  either  over  or  under  a  certain  figure.  It  requires  dexterity  to 
do  this,  as  the  string  has  a  tendency  to  strike  the  wheel  in  such  a  way 
as  to  make  one  stick  fall  under  and  the  other  over,  in  which  case  the 
throw  counts  for  nothing.  The  i)layers  assign  their  own  value  to  each 
figure,  the  usual  value  being  five  points  for  one  and  ten  for  the  other 
figure,  with  double  that  number  for  a  throw  which  crosses  the  two 
corresponding  figures,  and  one  hundred  tallies  to  the  game. 

The  wheel-and-stick  game,  in  some  form  or  another,  was  almost  uni- 
versal among  our  Indian  tribes.  Another  game  among  the  prairie  tribes 
is  played  with  a  netted  wheel  and  a  single  stick  or  arrow,  the  eftbrt 
being  to  send  the  arrow  through  the  netting  as  nearly  as  possible  to 
the  center  or  bull's-eye.  This  game  is  called  ana'tcaWn-hati,  "  playing 
wheel,"  by  the  Arapaho. 

50.  Ani'asa'kua'na  dX'chXbi'uati'tani 

^  Ani'iisa'kua'utt  di'i'cbiibi'hati'tani  bii'qati'bii, 

Ani'iisa'kua'na  da'pbiibi'hiiti'tani  bii'qati'bii. 
Ni'ati'biku'thabii'  bji'qatihi, 
Ni'ati'biku'thabu'  bii'gatihi. 

Di'cbiibi'hilti'ta'ni',  , 

Di'chiibi'liiiti'ta'ni'. 

Trawalation 

I  am  watching  where  thoy  are  gambling  with  the  fta'^ati  wheel, 
I  am  watching  where  they  are  gaiubliug  with  the  bd'qali  wheel. 
They  are  rolling  the  ba'i/ali, 
They  are  rolling  the  ba'qaii. 
While  they  gamble  with  it, 
While  they  gamble  with  it. 

In  this  song  the  dancer  tells  how  he  watched  a  group  of  his  friends  in 
the  spirit  world  playing  the  game  of  the  bd'qati,  as  has  been  explained 
iu  the  song  last  treated. 

51.  Nl'CHl'A  1'theti'hi 

Ni'ehi'il  i'theti'hi, 
Ni'chi'ft  i'theti'hi, 
Chana'ha'ti  i'nit  — 
Chana'ha'ti  i  nit  — 
Gun  baa -ni'binil  thi'aku'-u, 
Gu'n  baa-uibinii  thi'aku'-u. 


996 


THE    GHOST-DANCE    RELIGION 


[ETU.  ANN.  14 


Translation 

(There)  is  a  good  river, 
(Tliere)  is  a  good  river, 
Wliere  there  is  no  timber — 
Where  there  is  no  timber^ — ■ 
But  thunder-berries  are  there, 
But  thunder-berries  are  there. 

This  song  refers  to  a  trauce  visiou  in  which  the  dreamer  found  his 
people  camped  by  a  good,  i.  e.,  pereuiual,  river,  fringed  with  abundant 
bushes  or  small  trees  of  the  baa-ni'bin  or  "thunder- berry,"  which 
appears  to  be  the  black  haw,  being  described  as  a  sort  of  wild  cherry, 
in  size  between  the  chokecherry  and  the  wild  plum.  It  was  eaten  raw, 
or  dried  and  boiled,  the  seeds  having  first  been  taken  out.  It  is  very 
scarce,  if  found  at  all,  in  the  southern  plains. 


52.  NrNiNi'TUBi'XA  iiu'iiu'  (foruier  closing  song) 


1.  Andantino. 

-\ — I 1 1 


=^^ 


iMmt 


-»— •- 


-^^^ 


r*— •- 


Ni'  -  111  -  ni'  -  tu     -     bi'   -  im        liii' ■  liii'.      iii'  -  iii   -    m'  ■  1u    -     hi'   ■   iia       hu' -  hu'. 


3^=Se3e 


i^:I=^ 


=3=i=^i~r 


Im'  -  Iiii',        bji 


lii    -    u;i'  -  ni 


liu'  -  hu', 


Ni'nini'tubi'na  hu'hu', 
Ni'nini'tubi'ua  hu'hu'. 
Biita'hina'ni  hu'hu', 
Biita'hina'ni  hu'liu', 
Na'hinii'ni  hiithi'na, 
Na'hinii'ni  li!:thi'ua. 

Translation 

The  crow  has  given  me  the  signal, 
The  crow  has  given  me  the  signal. 
When  the  crow  makes  me  dance. 
When  the  crow  makes  me  dance, 
He  tells  me  (when)  to  stop, 
He  tells  me  (when)  to  stop. 

This  was  formerly  the  closing  song  of  the  dance,  but  is  now  super, 
seded  as  such  by  number  73,  beginning  Ahu'yu  hiithi'na.  It  was  also 
the  last  song  sung  when  a  small  party  gathered  in  the  tipi  at  night  for 
a  private  rehearsal,  and  was  therefore  always  held  in  reserve  until  tlie 
singers  were  about  ready  to  separate.    The  tune  is  one  of  the  best. 


MooNBT]  SONGS    OF   THE    ARAPAHO  997 

The  special  office  of  the  crow  as  the  messenger  from  the  spirit  world 
and  representative  of  the  inessiah  has  been  already  explained.  He  is 
supposed  to  direct  the  dance  and  to  give  the  signal  for  its  close. 

53.  Aniha'ya  atani'tA'nu'nawa' 

Auihii'ya  ataui'tfl'nu'nawa', 
Aniliii'ya  utani'ta'nu'nawa', 
Illitbi'iia  begAna'nIn, 
Ilatbi'na  besAna'nln, 
Da'cbii'-ibi'na  be'sfkDa'uIn, 
Da'cliii'-ihi'na  be'sftna'nin — Ih!  lb! 

Tratifilation 

I  use  tbe  yellow  (paiut), 

I  use  tbe  yellow  (paint), 

Says  tbe  fatber, 

Says  tbe  fatber, 

lu  order  to  please  me,  tbe  fatber, 

In  order  to  please  nie,  tlic  fatber — Ih!  Ih! 

The  meaning  of  this  song  is  somewhat  obscure.  It  seems  to  be  a 
message  from  the  messiah  to  the  effect  that  he  paints  himself  with 
yellow  paint,  because  it  pleases  him,  the  inference  being  that  it  would 
jdease  him  to  have  his  children  do  the  same.  Those  who  take  part  in 
the  sun  dance  are  usually  painted  yellow,  that  being  the  color  of  the 
sun.  This  song  is  peculiar  in  having  at  the  end  two  sharp  yelps,  in 
the  style  of  the  ordinary  songs  of  the  warrior  dances. 

54.  Ni'naa'niahu'tawa  bi'taa'wu 

A'-niini'sa'na,  a'-nitnl'sa'na,  • 

Ni'naii'niabu'tawa  bi'taa'wu, 
Ni'naii'niabu'tawa  bi'taa'wu, 
A'-tini'ebi'ni'na  nii'nisa'na, 
A'-tini'ebi'ni'na  nii'nisa'na, 
Hiitbi'iia  besftna'nin, 
Hiitbi'na  besilna'nin. 

Translation 

My  cbildren,  my  cbildren, 
I  am  flying  about  tbo  earth, 
I  aui  flying  about  tbo  eartb. 
I  am  a  bird,  my  children, 
I  am  a  bird,  my  children. 
Says  tbo  fatber. 
Says  the  father. 

In  this  song  the  messiah,  addressing  his  children,  is  represented  as 
a  bird  (crow  ?)  flying  about  the  whole  earth,  symbolic  of  his  omniscience. 
The  song  has  one  or  two  variants. 


998  THE    GHOST-DANCE    RELIGION  [eth.ann.14 


55.  I'nita'ta'-usa'na 

I'nita'ta'-nsii'na, 
I'nita'ta'-usa'na. 
Hii'tini'tubibii'  hu'hu, 
Hii'tini'tubibii'  hu'hu. 
Hit'tiua'ha'wa'bii  hu'hu, 
Hii'tina'ha'wa'bii  hu'hn. 


Translation 

Stand  ready, 

Stand  ready. 

(So  that  when)  the  crow  calls  you, 

(So  that  when)  the  crow  calls  you. 

You  will  see  him. 

You  will  see  hira. 

This  song  was  composed  by  Little  Raveu,  oue  of  the  delegation  of 
seven  from  the  southern  Arapaho  and  Cheyenne  which  visited  the 
messiah  in  Nevada  in  August,  1891.  It  is  a  message  to  the  believers 
to  be  ready  for  the  near  coming  of  the  new  earth.  The  first  line  is 
sometimes  sung  I'nita'ta-u' sd-hu'na. 

56.  Wa'watha'bi 

Na'nisa'na-u',  nii'nisa'na-rt', 

Wa'wiithii'bichii'chinl'nabii'nagu'wa-u'i'naga'thi  —  He'e'ye'! 
Hiithi'na  ne'nahu', 
Hiithi'na  ne'nahu'. 

Translation 

My  children,  my  children, 

I  have  given  you  magpie  feathers  again  to  wear  on  your  heads — He'e'ye' ! 

Thus  says  our  mother, 

Thus  says  our  mother. 

This  song  affords  a  good  specimen  of  the  possibilities  of  Indian  word 
building.  The  second  word  might  serve  as  a  companion  piece  to  Mark 
Twain's  picture  of  a  complete  word  in  German.  It  consists  of  seventeen 
syllables,  all  so  interwoven  to  complete  the  sense  of  the  word  sentence 
that  no  part  can  be  separated  from  the  rest  without  destroying  the 
whole.  The  verbal  part  proper  indicates  that  "  I  have  given  you 
(plural)  a  headdress  again."  The  final  syllables,  tca-u'i-riaga'thi,  show 
that  the  headdress  consists  of  the  tail  feather.s  ( wagathi)  of  the  magpie 
{wa-u-i).  The  syllable  eha  implies  repetition  or  return  of  action,  this 
being  probably  not  the  first  time  that  the  messiah  had  given  magpie 
feathers  to  his  visitors. 

The  magpie  [Pica  hudsonica  or  mittalii)  of  the  Kocky  mountains  and 
Sierra  Nevada  and  the  intermediate  region  of  Nevada  and  Utah  is 
perhaps  the  most  conspicuous  bird  in  the  Paiute  country.  It  bears 
a  general  resemblance  to  a  crow  or  blackbird,  being  about  the  size 


MooNEY]  USE    OP    MAGPIE    FEATHERS  999 

of  the  latter,  and  jet  black,  with  the  exception  of  the  breast,  which  is 
white,  and  a  white  spot  on  each  wing.  In  its  tail  are  two  long  feathers 
with  beautifnl  changeable  metallic  luster.  It  is  a  home  bird,  frequent- 
ing the  neighborhood  of  the  I'aiute  camps  in  small  flocks.  It  is  held 
8a<!red  among  the  Paiute,  by  whom  the  long  tail  feathers  are  as  highly 
prized  for  decorative  purposes  as  eagle  feathers  are  among  the  tribes 
of  the  plains.  The  standard  price  for  such  feathers  in  1891  was  25 
cents  a  pair.  The  delegates  who  crossed  the  mountains  to  visit  the 
messiah  brought  back  with  them  (juantities  of  these  feathers,  which 
thenceforth  filled  an  important  place  in  the  ceremonial  of  the  Ghost 
dance.  In  fact  they  were  so  eagerly  sought  after  that  the  traders 
undertook  to  meet  the  demand,  at  first  by  importing  genuine  magpie 
feathers  from  the  mountains,  but  later  by  fraudulently  substituting 
selected  crow  feathers  from  the  east  at  the  saine  price. 

The  song  is  also  peculiar  in  referring  to  the  messiah  as  "my  mother" 
{nena)  instead  of  "our  father"  {hesunanin),  as  usual. 

57.    ANi'tJA   Hft'TABl'NTHlT'NI'NA 

Ani'qa  he'tabi'nnfan'ni'na, 
Ani'qa  hC'tabi'niihu'ni'na. 
Hat.'ina'wunani'na  hesOua'nlD, 
Hatilna'wuiiilni'ua  beBfiiiii'nIn. 
Ha'tiiui'ni'ahu'hi'na  lie'sfina'nin, 
Ha'tftni'ni  iihu'hi'na  he'srtna'nin. 

Trai4tihifii}it 

My  father,  I  am  poor, 

My  father,  I  am  poor. 

Our  father  is  about  to  take  pity  on  me, 

Our  father  is  about  to  take  pity  on  me. 

Our  father  is  about  to  make  me  fly  around. 

Our  father  is  about  to  make  me  fly  around. 

This  song  refers  to  the  present  impoverished  condition  of  the  Indians, 
and  to  their  hope  that  he  is  now  about  to  take  pity  on  them  and  remove 
them  from  this  dying  world  to  the  new  earth  above;  the  feathers  worn 
on  their  heads  in  the  dance  being  expected  to  act  as  wings,  as  already 
explained,  to  enable  them  to  fly  to  the  upper  regions. 

53.  Na'nisa'taiju'thi  hu  na 

Kii'nisa'taqn'thi  hu'nii — Hi'a  hi'ni'ui'! 
Nii'nisa'taqu'thi  hu'na  —  Hi'a  hi'ni'ni'! 
Hi'bithi'ni'na  gasi'tu  —  Hi'a  hi'ni'ni'! 
Hi'bithi'ni'na  gasi'tu  —  Hi'a  lii'ni'ni'! 

TranKlalion 

The  seven  crows  —  Ui'ii  hi'ni'ni'.' 

The  seven  crows  —  Ili'd  hi'ni'ni'.' 

They  are  flying  about  the  carrion —  Hi'a  hi'ni'ni'.' 

They  are  flying  about  the  carrion  —  Hi'a  hi'ni'ni'! 


1000  THE   GHOST-DANCE   RELIGION  [eth.ann.14 

In  this  song  the  dreamer  tells  of  his  trance  visit  to  the  spirit  world, 
where  he  found  his  friends  busily  engaged  cutting  up  the  meat  after  a 
successful  buffalo  hunt,  while  the  crows  were  hovering  about  the  car- 
rion. Four  and  seven  are  the  constant  sacred  numbers  of  the  Ghost 
dance,  as  of  Indian  ritual  and  story  generally. 

59.  Ahu'n.C  he'sOna'nIn 

Abu'nU  he'sflna'nin  — 
Ahu'nii  he'sftna'nlii  — 
Ni'tabii'tani'  buta'hina'ni, 
Ni'taba'tani'  biita'hina'ni, 
Ha  ka  hii'sabiui'na  he'sftna'nin, 
Ha'ka  hii'sabini'na  he'sftna'nin. 

Translation 

There  is  onr  father — 

There  is  our  father — 

We  are  dancing  as  he  wishes  (makes)  >is  to  dance, 

We  are  danciui;  as  he  wishes  (makes)  ns  to  dance, 

Hecause  our  father  has  so  commanded  us, 

Because  our  father  hiis  so  commanded  us. 

The  literal  meaning  of  the  last  line  is  "  because  our  father  has  given 
it  to  us,"  the  prairie  idiom  for  directing  or  commanding  being  to  "  give 
a  road"  or  to  "  make  a  road"  for  the  one  thus  commanded.  To  disobey 
is  to  "break  the  road"  and  to  depart  from  the  former  custom  is  to 
"make  a  new  road."  The  idea  is  expressed  in  the  same  way  both  in 
the  various  spoken  languages  and  in  the  sign  language. 

60.  Ga'awa'hu 

Ga'awa'hu,  ga'awa'hu, 
Ni'hii'nti  gu'shi'nii, 
Ni'hii'nii  gu'shi'nii. 
A'tanii'tahinii'na, 
A'tanU'tahina'na. 

Tranalation 

The  ball,  the  ball— 
You  must  throw  it  swiftly, 
You  must  throw  it  swiftly. 
I  want  to  win, 
I  want  to  win. 

The  author  of  this  song  was  a  woman  who  in  her  trance  vision  saw 
her  girl  friends  in  the  other  world  playing  the  ball  game,  as  described 
in  song  number  7.  In  this  case,  however,  her  partner  is  urged  to  throw 
the  ball,  instead  of  to  strike  it. 

61.  Ahu'  ni'iiiga'hu 

Ahu'  ni'higa'hu, 
Ahu'  ni'higa'liu. 
Ha'taui'ni'tani'na, 
Ha'tani'ni'tani'na. 


MOONKT]  SIGNIFICANCE    OF   THE    SHELL  1001 


Translation 

The  Crow  is  running, 
The  Crow  is  running. 
He  will  liear  me. 
He  will  hear  me. 

This  song  implies  that  the  Crow  (messiah)  is  quick  to  hear  the  prayer 
of  the  dancer  and  comes  swiftly  to  listen  to  his  petition. 

62.  Ya'tha-yC'na  ta'na-u'qahk'na 

Ne'sftna'  —  He'e'ye' ! 
Ne'sftna'  —  He'e'ye' ! 

Ya'thii-yftna  ta'na-u'qahe'na — He'e'ye'! 
Ya'thil-y ftna  ta'na-u'qahe'na —  He'e'ye' ! 
Ta'bini'na  hi'ticha'ui — He'o'ye' ! 
Ta'bini'na  hi'ticha'ni  —  He'e'ye'! 
Bi'taa'wu  ta'thi'aku'tawa'  —  He'e'ye' ! 
Bi'taa'wu  ta'thi'aku'tawa'— He'e'ye'! 

Translation 

My  father — He'e'ye'.' 

My  father — He'e'ye'! 

He  put  me  in  live  places  —  He'e'ye"! 

He  put  me  in  five  places  —  He'e'ye'! 

I  stood  upon  the  earth — He'e'ye'! 

I  stood  upon  the  earth  —  He'e'ye'! 

The  author  of  this  song  tells  how  in  his  trance  he  went  up  to  the 
oth^  world,  where  he  stood  upon  the  new  earth  and  saw  the  messiah, 
who  took  him  around  to  five  different  places  and  ga\T5  liim  a  pipe.  The 
number  five  may  here  have  some  deeper  mythic  meaning  besides  that 
indicated  in  the  bare  narrative.  i 

63.  Ni'naaqa'wa  chiba'ti 

Ni'naiiqa'wa  chibii'ti, 
Ni'naiiqa'wa  chiba'ti. 
Ha'-lna'tii  be'yi  thi'jiya'na, 
Ha'-ina'tii  be'yl  thi'iiya'na. 

Translation 

1  am  going  around  the  sweat-house, 
I  am  going  around  the  sweat-house. 
The  shell  lies  iipon  the  mound, 
The  shell  lies  upon  the  mound. 

The  maker  of  this  song  saw  in  his  vision  a  sweat-house  with  a  white 
shell  lying  upon  the  mound  in  front,  where  a  buffalo  skull  is  usually 
placed.  The  song  evidently  refers  to  some  interesting  religious  cere- 
mony, but  was  heard  only  once,  and  from  a  young  man  who  could  give 
no  fuller  explanation.  I  have  never  seen  a  shell  used  in  this  connec- 
tion.   It  may  be,  as  suggested  by  Reverend  H.  E.  Voth,  that  the  word 


1002 


THE    GHOST-DANCE   RELIGION 


[  ETH.  ANN.  U 


shell  is  really  a  figurative  expression  for  skull.    In  the  old  days  the 
whole  buffalo  head  was  used,  instead  of  the  mere  skull 


64.  Hisk'hi,  hise'hi 

Hise'hi,  hise'hi, 

Hii'tine'biiku'tha'na, 

Hii'tine'biiku'tha'na, 

Hiiti'ta-u'seta'na, 

Hati'ta-u'seta'na.  , 

Trannlatiun 

My  comrade,  my  comrade, 
Let  us  play  the  awl  game, 
Let  lis  play  tlie  awl  game. 
Let  us  play  the  dice  gauie. 
Let  US  play  the  dice  game. 

The  woman  who  composed  this  song  tells  how,  on  waking  up  in  the 
spirit  world,  she  met  there  a  party  of  her  former  girl  companions  and 
sat  down  ^ith  them  to  play  the  two  games  universally  popular  with 
the  women  of  all  the  prairie  tribes. 

The  first  is  called  nc'bal'u'thana  by  the  Arapaho  and  tsoua  or  "  awl 
game"  (from  tson,  an  awl)  by  the  Kiowa,  on  account  of  an  awl,  the  Indian 
woman's  substitute  for  a  needle,  being  used  to  keep  record  of  the  score. 

The  game  is  becoming  obsolete^ 
in  the  north,  but  is  the  everyday 
summer  amusement  of  the  wo- 
men among  the  Kiowa,  Coman- 
che, and  Apache  in  the  southern 
plains.  It  is  very  amusing  on 
account  of  the  unforeseen  ''  riv- 
ers" and  ^' whips"  that  are  con- 
stantly turning  up  to  disappoint 
the  expectant  winner,  and  a 
party  of  women  will  frequently 
sit  around  the  blanket  for  half 
a  day  at  a  time,  with  a  constant 
ripple  of  laughter  and  good- 
humored  jokes  as   they  follow 

F,a.95-l)iagr.nnofawlgan„..  ^^^     chaUCCS      Of    the     play.        It 

would  make  a  very  jiretty  i)icnic  game,  or  could  readily  be  adapted  to 
the  parlor  of  civilization. 

The  players  sit  upon  the  ground  around  a  blanket  marked  in  char- 
coal with  lines  and  dots,  and  quadrants  in  the  corners,  as  shown 
in  figure  95.  In  the  center  is  a  stone  upon  which  the  sticks  are 
thrown.  Each  dot,  excepting  those  between  the  parallels,  counts  a 
point,  making  twenty-four  points  for  dots.  Each  of  the  parallel  lines, 
and  each  end  of  the  curved  lines  in  the  corners,  also  counts  a  jwint. 


/       *        *       • 

• 
• 
• 

f 

...  1 

• 
• 

^tV£fi                                   \^ 

'■OA/l 

■  )                      niycn 

• 
• 
• 

\          •          •          • 

i 

« 
• 

THE    AWL    GAME 


1003 


t 


'; 


making  sixteen  points  for  the  lines  or  forty  jjomts  in  all.    The  players 

start  from  the  bottom,  opposing  players  moving  in  opposite  directions, 

and  with  each  throw  of  the  sticks  the  thrower  moves  her  awl  forward 

and   sticks   it  into  the   blanket   at 

the  dot  or  line  to  which  her  throw 

carries  her.    The  parallels  on  each 

of  the  fonr  sides  are  called  "rivers," 

and  the  dots  within  these  parallels 

do  not   count  in   the  game.     The 

rivers  at  the  top   and  bottom   are 

"dangerous"  and  can  not  be  crossed, 

and  when  the  player  is  so  unlucky 

as  to  score   a  throw  which  brings 

her  upon  the  edge  of  the  river  (i.  e., 

upon  the  first  line  of  either  of  these 

pairs  of  parallels),    she  "falls  into 

the  river"  and   must  lose  all  she 

has  hitherto  gained,  and  begin  again 

at  the   start.      In   the    same   way, 

when  a  player   moving  around  in 

one  direction  makes  a  throw  which 

brings  her  awl  to  the  ])lace  occupied 

by  the  awl  of  her  opi)onent  coming 

around  from  the  other  side,  the  said 

opponent  is  "whipped  back"  to  the 

starting  point  and  must  begin  all 

over  again.     Thus  there  is   a   con 

stant  succession  of  unforeseen  acci 

dents  which  furnish  endless  amuse 

ment  to  the  players. 
The   game   is   played   with    four 

sticks,  each  from  (i  to  10  inches  long, 

flat  on  one  side  and  round  on  the  other  (figure  96),     One  of  these  is 

the  trump  stick  and  is  marked  in  a  distinctive  manner  in  the  center  on 

both  sides,  and  is  also  distinguished  by  having  a  green  line  along  the 

flat  side  (figure  97),  while  the 
others  have  each  a  red  line. 
The  Kiowa  call  this  trump  stick 
Hake,  "  green,"  on  account  of  the 
green  stripe,  while  the  others 
are  called  <7««(?«7,  "red,"  There 
are  also  a  number  of  small  green 
sticks,  about   the  size  of  lead 

pencils,  for  keeping  tally.     Each  player  in  turn  takes  up  the  four  sticks 

together  in  her  hand  and  throws  them  down  on  end  upon  the  stone  in 

the  center.    The  number  of  points  depends  on  the  number  of  flat  or 


Fig.  96 — Sticks  nsed  in  awl  game. 


Fig.  97 — Trump  sticks  used  in  awl  game. 


1004  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

round  sides  which  turn  up.  Ahicky  throw  with  the  green  or  trump  stick 
generally  gives  the  thrower  another  trial  in  addition.    The  formula  is: 

One  flat  side  up  counts 1 

One  flat  side  (if  sake)  counts 1  and  another  throw. 

Two  flat  sides  up,  with  or  without  sahe,  count 2 

Three  flat  sides  up  count 3 

Three  flat  sides  up,  including  aahc,  count 3  and  another  throw. 

All  four  flat  sides  up  count 8  and  another  throw. 

All  four  round  sides  up  count 10  and  another  throw. 

Only  the  flat  sides  count  except  when  all  the  sticks  turn  round  side 
up.     This  is  the  best  throw  of  all,  as  it  counts  ten  jjoints  and  another 

throw.  On  completing  one 
round  of  forty  points  the 
player  takes  one  of  the  small 
green  tally  sticks  from  the 
pile  and  she  who  first  gets 
the  number  of  tally  sticks 
previously  agreed  on  wins 
the  game.  Two,  four,  or  any 
eveu  number  of  persons  may 
play  the  game,  half  on  each 
side.  When  two  or  more 
play  on  a  side,  all  the  part- 
ners move  up  the  same  num- 
ber of  points  at  each  tlirow, 
but  only  the  lucky  thrower 
gets  a  second  trial  in  case 
of  a  trump  throw. 

The  other  woman's  game 
mentioned,  the  dice  game,  is 
called  t(i-u's(ta'tina  (literal- 
ly, "striking," or  ''throwing 
against"  something)  by  the 
Arapaho,  and  mo'iishimunh 
by  the  Cheyenne,  the  same 
name  being  now  given  to  the 
modem  card  games.  It  was 
practically  universal  among 
all  the  tribes  east  and  west, 
and  under  the  nameof  "  hub- 
bub" is  described  by  a  Xew 
England  writer  as  far  back 
as  1634,  almost  precisely  as 

r,0.98_Ba«l.ets„sedindioegan,e.  .^     ^^.^^^^    ^^^^^^    ^^^^^^^    ^,^^ 

prairie  tribes.  The  only  difference  seems  to  have  been  that  in  the  east 
it  was  played  also  by  the  men,  and  to  the  accompaniment  of  a  song 
.such  as  is  used  in  the  hand  games  of  the  western  tribes. 


THE    DICK    GAME 


1005 


The  leqnisites  are  a  small  wicker  howl  or  basket  (hat^chi'na),  live 
dice  made  of  hone  or  of  plum  stones,  and  a  pile  of  tally  sticks  sncli  as 
are  used  in  the  awl  game.  The  bowl  is  6  or  8  inches  in  diameter  and 
about  2  inches  deep,  and  is  woven  in  basket  fashion  of  the  tough  libers 
of  the  yucca  (tigure  08).  The  dice  may  be  round,  elliptical,  or  diamond- 
shape  and  are  variously  marked  on  one  side  with  lines  and  figures,  the 
turtle  being  a  favorite  design  among  the  Arapaho  (figure  99).  Two  o^ 
the  five  must  be  alike  in  shape  and  marking.  The  other  three  are 
marked  with  another  design  and  may  also  be  of  another  shape.  Any  num- 
ber of  women  or  girls  may  i)lay,  each 
throwing  in  turn,  and  sometimes  one  set 
of  partners  playing  against  anotlier.  The 
pliiyers  toss  up  the  dice  from  the  basket,     :r    «  /  v,  p 

letting  them  drop  again  into  it,  and  score    /l_^^Jl  A> 

points  according  to  the  way  the  dice  turn 
u})  in  the  basket.   The  first  throw  by  each 
player  is  made  from  the  hand  instead  of     ^.i_ 
from    the   basket.     One   hundred   points       ^ir  \^"^^ 

usually  count  a  game,  and  stakes   are  ^i^      f    __J\ 

wagered  on  the  result  as  in  almost  every 
other  Indian  contest  of  skill  or  chance. 
For  the  purpose  of  explanation,  we  shall 
designate  two  of  the  five  as  "rounds"  and 
the  other  three  as  "diamonds,"  it  being 
understood  that  only  the  marked  side 
counts  in  the  game,  excepting  when  the    *.    f    /'  / 

throw  happens  to  turn  up  the  three  dia- 
monds blank  while  the  other  two  show  the 
nuvrked  side,  or,  as  sometimes  happens, 

,  i.fl  1-  .  11       Tt  Fig.  99— Dice  used  in  dicaga 

when   all   five  dice  turn  up  blank.    In  ' 

every  case  all  of  one  kind  at  least  nmst  turn  itp  to  score  a  point.  A 
successful  throw  entitles  the  ]dayer  to  another  throw,  while  a  failure 
obliges  her  to  i)ass  the  basket  to  some  one  else.    The  formula  is: 

1  only  of  cither  kind 0 

2  rounds 3 

3  diamonds  (both  rounds  with  blank  side  np) 3 

3  diamonds  blank  (both  rounds  with  marked  side  up) ' 3 

4  marked  sides  up 1 

5  (all)  blank  sides  up 1 

5  (all)  marked  sides  up 8 

A  game  similar  in  principle,  but  played  with  six  dice  instead  of  five, 
is  also  played  by  the  Arapaho  women,  as  well  as  by  those  of  the 
Comanche  and  probably  also  of  other  tribes. 


65.  Na'tu'wani'sa 

Niinisa'na,  niinisa'na, 
Na'tu'wani'sa,  na'tu'wani'sa — 
Hii'niitii'hl'niiti', 
H.'i'niit.i'hI'niiti'. 


1006 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


Translation 

My  children,  my  children, 
My  top,  my  top  — 
It  will  win  the  game, 
It  will  win  the  gamp. 

The  man  who  made  this  song  when  he  entered  the  spirit  world  in 
his  vision  met  there  one  of  his  boy  friends  who  had  died  loiiji'  years 
before,  and  once  more  spun  tops  with  him  as  in  childliood. 

Tops  are  used  by  all  Indian  boys,  and  are  made  of  wood  or  bone. 
They  are  not  thrown  or  spun  with  a  string,  but  are  kept  in  motion  by 
whipping  with  a  small  quirt  or  whip  of  buckskin.  In  winter  they  are 
spun  upon  the  ice.  The  younger  children  make  tops  to  twirl  with  the 
fingers  by  running  a  stick  through  a  small  seed  berry. 

6fi.  Hk'na'ga'xawa'nex 

He'na'ga'nawa'nen  DJia'wii'naui'uii  bi'gushi'shi  He  sAna'nini'  —  Ahe'e'ye' ! 

He'na'ga'nawa'neu  nlia'wii'nani'iiii  lii'guahi'shi  He'silua'ninl' — Ahe'e'ye'! 
Nithi'na  hesuna'nini' — Ahe'e'ye'! 
Nithi'na  hesAna'nini' — Ahe'e'ye'! 

Translation 

When  we  dance  until  daylight  our  father,  the  Moon,  takes  pity  ou  us — Ahe'e'ye'! 
When  we  dauce  until  daylight  our  father,  the  Mo(m.  takes  pity  on  us  —  Ahe'e'ye'! 
The  father  says  so  —  Ahe'e'yi''! 
The  father  says  so  —  Ahe'e'ye'! 

With  the  Arai)aho,  as  with  many  other  tribes,  the  moon  is  masculine, 
and  the  sun  is  feminine.  In  mythology  the  two  are  brother  and  sister. 
There  are  various  myths  to  account  for  the  spots  on  the  moon's  surface, 
some  discerning  in  them  a  large  frog,  while  to  others  they  bear  a  like- 
ness to  a  kettle  hung  over  the  fire.  The  Arapaho  name  for  the  moon, 
bi'gushish,  means  literally  "night  sun,"  the  sun  itself  being  called 
7(/«/i/Hts/t/s/«,  "  day  sun."  A  similar  nomenclature  exists  among  most 
other  tribes. 

67.  Ni'na'nina'ti'naki'xi'xa  .\A'(;A'(iU'  * 


'^ 


^=)«St4^'^ 


^^Si — — I — I 1- 


A' nii  -  ni'-sa'-na,    a'-na-  Ei'-sa'-na.         ni'-ua'-ni-na'  -  li'-nn-ku' 


111'  -  iia     ua'  -  ga'-<iu', 


^5V>sz^-^i;i 


iii'  -  uii'niiia'      ti'  ■  ria-ku' 


•T'* 


■*— *■ 


4--*- 


-*— '- 


III'    -    iia      iia'  -  ga'-ijii'; 


-*-#^ 


ti'-iia-lia'-thi-Iiu'  nii'-iii  -  sa'na, 


ti' -  ua-ha'-tlii-liii'  nii' -  iii  -  sa' -  iia,  liii- thi'-iia  Jle'-sii-iia'-iilii.  liii  -  tlii' -iia  He'-hii-iia'-nin. 


Moo.xEY]  THE    HATi'qTKBA    GAME  1007 

A'niiui'sa'DR,  a'niini'sa'oa, 
Ni'nii'niiia'ti'naku'ni'na  iia'ga'qu', 
Ni'uii'nina'ti'naku'ni'na  ua'ga'qii' ; 
Ti'naha'thiliu'  nii'nisa'na, 
Ti'uaha'thihii'  iiii'nisa'na, 
Hiithi'na  He'sftna'nln, 
Hiitlii'na  He'sftna'nln. 

TraitalatioH 

My  children,  my  children, 

It  is  I  who  wear  the  morning  star  on  my  head, 

It  is  I  who  wear  the  morning  star  on  my  head ; 

I  show  it  to  my  children, 

I  show  it  to  my  children. 

Says  the  father, 

Says  the  father. 

This  beautiful  song  oi'iginated  amoug  the  northern  Arapaho,  and  is  a 
favorite  north  and  south.  In  it  the  messiah  is  supposed  to  be  address- 
ing his  children.  There  is  a  rhythmic  swing  to  the  vocalic  syllables 
that  makes  the  tune  particularly  pleasing,  and  the  imagery  of  thought 
expressed  is  poetry  itself.  The  same  idea  occurs  in  European  ballaxl 
and  legend,  and  has  a  parallel  in  the  angel  of  the  evangelist,  "clothed 
with  a  cloud,  and  a  rainbow  upon  his  head." 

68.   A'-NENa'   TABl'Nl'NA 

A'-nena'  tabi'ni'na  ne'tlqta'wa'hu', 
A'-uena'  tabi'ni'n.i  ne'tlqta'wa'hu'. 
*  A'nii'uahu'gahu'nahu, 

A'nii'nahu'gahu'nahn. 
Tahu'naha'thihi'na  nii'nisa'na, 
Tahu'naha'thihi'na  nii'nisa'na. 

Translation 

My  mother  gave  me  my  ti'qtawa  stick, 

My  mother  gave  me  my  ti'qtawa  stick. 

I  fly  aronnd  with  it, 

I  fly  around  with  it, 

To  make  me  see  my  children, 

To  make  me  see  my  children. 

This  song  was  composed  by  a  woman  of  the  southern  Arapaho.  The 
reference  is  not  entirelj^  clear,  but  it  is  probable  that  in  her  trance 
vision  she  saw  her  children  in  the  other  world  playing  the  game  men- 
tioned, and  that  afterward  she  made  the  game  sticks  and  carried  them 
in  the  dance,  hoping  by  this  means  to  obtain  another  vision  of  the 
spirit  M'orld,  where  she  could  again  talk  with  her  children  who  had 
gone  before  her  to  the  shadow  land.  In  one  Ghost  dance  seven  different 
women  carried  these  game  sticks. 

The  biUi'qtuba  (abbreviated  WqtAp)  game  of  the  Arapaho  and  other 
prairie  tribes  somewhat  resembles  the  Iroquois  game  of  the  "snow 
snake,"  and  is  played  by  children  or  grown  persons  of  both  sexes.  It 
14  ETH — PT  li 24 


1008  THi:    GHOST-DANCE    RELIGION  [eth.ann.U 

is  a  very  simple  game,  the  contestants  merely  throwing  or  sliding  the 
sticks  along  the  ground  to  see  who  can  send  them  farthest.  Two  per- 
sons or  two  parties  play  against  each  other,  boys  sometimes  playing 
against  girls  or  men  against  women.  It  is,  however,  more  especially  a 
girl's  game.  The  game  sticks  (bdttqta'tca)  are  slender  willow  rods  about 
4  feet  long,  peeled  and  painted  and  tipped  with  a  point  of  buffalo  horn 
to  enable  them  to  slide  more  easily  along  the  ground.  In  throwing,  the 
player  holds  the  stick  at  the  upper  end  with  the  thumb  and  fingers, 
and,  swinging  it  like  a  pendulum,  throws  it  out  with  a  sweeping  motion. 
Young  men  throw  arrows  about  in  the  same  way,  and  small  boys  some- 
times throw  ordinary  reeds  or  weed  stalks.  Among  the  Omaha,  accord- 
ing to  Dorsey,  bows,  unstrung,  are  made  to  slide  along  the  ground  or 
ice  in  the  same  manner. 

69.  YI'ha'a'X'hi'hI' 

Yl'hii'a'a'hi'hl',  Yl'ha'U'a'hi'hl, 
Ha'nanii'hi'gutha'-u  gaqaii'-huhu  , 
Hii'niina'hi'gutha'-u  ga'qaii  -hu'hu'. 

Ti-anslatioii 

Ti'hU'a'U'hi'hi',  Ti'hd'a'd'hi'hi', 
I  throw  the  "button," 
I  throw  the  "button.'' 

In  his  trance  vision  the  author  of  this  song  entered  a  tipi  and  found 
it  filled  with  a  circle  of  his  old  friends  playing  the  ga'qutit,  or  "hunt  the 
button"  game.  This  is  a  favorite  winter  game  with  the  prairie  tribes, 
and  was  jirobably  more  or  less  general  throughout  the  country.  It  is 
played  both  by  men  and  women,  but  never  by  the  two  sexes  together. 
It  is  the  regular  game  in  the  long  winter  nights  after  the  scattered 
families  have  abandoned  their  exposed  summer  jiositions  on  the  oi>en 
prairie,  and  moved  down  near  one  another  in  the  shelter  of  the  tim- 
ber along  the  streams.  When  hundreds  of  Indians  are  thus  camped 
together,  the  sound  of  the  drum,  the  rattle,  and  the  gaming  song  resound 
nightly  through  the  air.  To  the  stranger  there  is  a  fascination  about 
such  a  camp  at  night,  with  the  conical  tipis  scattered  about  under 
the  trees,  the  firelight  from  within  shining  through  the  white  canvas  and 
distinctly  outlining  upon  the  cloth  the  figures  of  the  occupants  making 
merry  inside  with  jest  and  story,  while  from  half  a  dozen  different  direc- 
tions comes  the  measured  tap  of  the  Indian  drum  or  the  weird  chorus 
of  the  gaming  songs.  Frequently  there  will  be  a  party  of  twenty  to 
thirty  men  gaming  in  one  tipi,  and  singing  so  that  their  voices  can  be 
heard  far  out  from  the  camp,  while  from  another  tipi  a  few  rods  away 
comes  a  shrill  chorus  from  a  group  of  women  engaged  in  another  game 
of  the  same  kind. 

The  players  sit  in  a  circle  around  the  tipi  fire,  those  on  one  side  of  the 
fire  playing  against  those  on  the  other.  The  only  requisites  are  the 
"button"  or  ga'qaii,  usually  a  small  bit  of  wood,  around  which  is 
tied  a  piece  of  string  or  otter  skin,  with  a  pile  of  tally  sticks,  as  has 


THE  "button"  game 


1009 


been  already  described.  Each  party  lias  a  '•button,"  tbat  of  one  side 
being  painted  black,  the  other  being  red.  The  leader  of  one  party  takes 
the  button  and  endeavors  to  move  it  from  one  hand  to  the  other,  or  to 
pass  it  on  to  a  partner,  while  those  of  the  opposing'  side  keep  a  sharp 
lookout,  and  try  to  guess  in  which  hand  it  is.  Those  having  the  button 
try  to  deceive  their  opponents  as  to  its  whereabouts  by  putting  one 
Land  over  the  other,  by  folding  their  arms,  and  by  putting  their  hands 
behind  them,  so,  as  to  pass  the  ga'qali  on  to  a  partner,  all  the  while 
keeping  time  to  the  rhythm  of  a  gaming  chorus  sung  by  the  whole 
party  at  the  top  of  their  voices.  Tlie  song  is  very  peculiar,  and  well" 
nigh  indescribable.  It  is  usually,  but  not  always  or  entirely,  unmean- 
ing, and  jumps,  halts,  and  staggers  in  a  most  surprising  fashion,  but 
always  in  perfect  time  with  the  movements  of  the  hands  and  arms  of 
the  singers.  The  greatest  of  good-natured  excitement  prevails,  and 
every  few  minutes  some  moi'e  excitable  player  claps  his  hands  over  his 
mouth  or  beats  the  ground  with  his  flat  palms,  and  gives  out  a  regular 
war-whoop.  All  this  time  the  opposing  players  are  watching  the  hands 
of  the  other,  or  looking  straight  into  their  faces  to  observe  every  tell 
tale  movement  of  their  features,  and  when  one  thinks  he  has  discovered 
in  which  hand  the  button  is,  he  throws  out  his  thumb  toward  that  hand 
with  a  loud  "//m<.'"  Should  he  guess  aright,  his  side  scores  a  certain 
number  of  tallies,  and  in  turn  takes  the  button  and  begins  another 
song.  Should  the  guess  be  wrong,  the  losing  side  must  give  up  an  equiv- 
alent number  of  tally  sticks.  So  the  play  goes  on  until  the  small  hours 
of  the  night.  It  is  always  a  gambling  game,  and  the  stakes  are 
soirtetimes  very  large. 

The  first  line  of  the  song  here  given  is  an  imitation  of  one  of  these 
gambling  songs.  Among  the  prairie  tribes  each  song  has  one  or  per- 
haps two  words  with  meaning  bearing  on  the  game,  the  rcBt  of  the 
song  being  a  succession  of  unmeaning  syllables.  Among  some  other 
tribes,  iiarticularly  among  the  Navalio,  as  described  by  Dr  Washington 
Matthews,  the  songs  have  meaning,  being  prayers  to  different  animal 
or  elemental  gods  to  assist  the  player. 

As  specimens  of  another  variety  of  gambling  songs,  we  give  here 
two  heard  among  the  Paiute  of  Nevada  when  visiting  the  messiah  in 
the  winter  of  1891-92.  They  have  pretty  tunes,  very  distinct  from 
those  of  the  prairie  tribes,  and  were  borrowed  by  the  Paiute  from 
the  Mohave,  in  whose  language  they  may  have  a  meaning,  although 
unintelligible  to  the  Paiute. 

Paiute  gambling  song 
M        Allegro  vivace.  ^^^^ 

Yo' -  ho' ma  ■  ho'   -yo  o-wa'-na,         ha'-yil-iiul   ha'-yrt-nn\  ka  -  iii' -yo-wl'.      Yo'  -  ho'  nia-ho'- 


at:*: 


^^m 


:^1^=q= 


^ 


yoo-wa'-na,      ha'yA-ui&  ha'-yft-iuil  ka-ui-yo-wl'.    Ho'  -  tsl -ni'-il  -  ni   tsai'  -  o- wi'-a-ni', 


1010 


THE    GHOST-DANCE    EELIGION 


[ETH.  ANN.  U 


*l- 1^— — =^ 

__l .fj — . 

i     -     ha'       -       ha'    tsi -Hia'-ui-mi  -  na, 

ha  -  tai-ma'-ni-iui -na'.             Ho' -  tsA  -  iii' -A,  -  ni 

#-^  -^^^-^=^>-^- 

p_^ — \ — L_^ J ^ ■ — : — ] — 1 

tsai'  •  o  -  wi'  -  a  -  ui', 


lia     Isi-nift'-ui-mi -na'. 


ha  -  tai-ma'-ni-nii  -  na'. 


1.  Yo'ho'  maho'yo  owa'na, 

Ha'yiimit  lia'yamri  kJini'yowI'.     (Repeat.) 
.2.  Ho'tsSniTini  tsai'-owi'aiii', 

Iha'ha'  tsima'nimina'  ha'  tsima'nimina'.     (Ilepeat.) 

70.  Ni'qa-hu'hu' 

Ni'qa-hu'hu',  ni'qa-hn'hu', 
Hu'wl'siina',  hu'wl'siina'  — 
Ga'qa'ii-hu'hu',  ga'qa'ii-hu'hu'. 

Translation 

My  father,  my  father, 

I  go  straight  to  it,  I  go  straight  to  it — 

The  ga'qad,  the  ga'qad. 

This  song  also  refers  to  the  game  of  ga'qutit,  just  described.    Tlie 
ga'qaa  is  the  "button." 

71.  A'hu'nawu'hu' 

A'hu'nawu'hu'-u'-ii',  a'hu'nawu'hii'-u'-u', 

Ha'tani'i'bil'na — He'e'ye'! 

Ha'tani'i'bil'na  —  He'e'ye'! 

Ga'qu'tiua'ni, 

Ga'qu'tina'ni, 

Hi'nii'iihii'k  ga'qa'ii  —  He'e'ye' ! 

Hi'nii'iihii'k  ga'qa'ii  —  He'e'ye' ! 

Translation 

With  red  paint,  with  red  paint, 

I  want  to  paint  myself —  He'e'ye'! 

I  want  to  paint  myself — He'e'ye'! 

When  I  play  ga'qutit, 

When  I  play  ga'qutit. 

It  is  the  "button"  —  He'e'ye 

It  is  the  "button"  —  He'e'ye'! 

This  song  refers  to  the  same  game  described  under  songs  69  and  70, 
and  like  them  is  based  on  the  trance  experience  of  the  composer. 


72.  Ani'<ja  naga'qu 

Ani'qa  naga'qu  ! 
Ani'qa  naga'qu  ! 
Ina'habi'ji  nina'giinawa'ni, 
Ina'habi'ii  nina'giinawa'ni. 
Awu'nani'ii — ili'i'i' ! 
Awu'nSnl'ii — Hi'i'i' ! 


MOONET] 


REVERENCE    FOR   THE    MORNING   STAR 


1011 


Trantlation 

Father,  the  Morning  Star  ! 

Father,  the  Morning  Star  ! 

Look  on  iig,  we  liave  danced  until  daylight. 

Look  on  118,  we  have  danced  until  daylight. 

Take  pity  on  us  —  Ili'i'i'! 

Take  pity  on  us — Ili'i'i'! 

This  song  is  sung  about  daylight,  just  before  the  closing  song,  after 
the  dancers  have  danced  all  night  and  are  now  ready  to  quit  and  go 
home.  When  the  new  doctrine  came  among  the  prairie  tribes,  the  Ghost 
dance  was  held  at  irregular  and  frequent  intervals,  almost  every  other 
night,  in  fact — lasting  sometimes  until  about  midnight,  sometimes 
until  daylight,  without  any  rule.  As  the  ceremonial  became  crystallized, 
however,  the  messiah  gave  instructions  that  the  dance  should  be  held 
only  at  intervals  of  six  weeks,  and  should  then  continue  four  consecu- 
tive nights,  lasting  the  first  three  nights  until  about  midnight,  but  on 
the  fourth  night  to  continue  all  night  until  daylight  of  the  next  morn- 
ing. The  original  letter  containing  these  directions  is  given  in  chapter 
X,  For  a  long  time  these  directions  were  implicitly  followed,  but  the 
tendency  now  is  to  the  original  fashion  of  one-night  dances,  at  short 
intervals.  This  song  to  the  morning  star  was  sung  just  before  daylight 
on  the  final  morning  of  the  dance. 

With  all  the  iirairie  tribes  the  morning  star  is  held  in  great  reverence 
and  is  the  subject  of  much  mythological  belief  and  ceremony.  It  is 
uuiversally  represented  in  their  pictographs  as  a  cross,  usually  of  the 
Maltese  pattern.  In  this  form  it  is  frequently  pictured  on  the  ghost 
shirts.  The  Arapaho  name,  nagaq',  means  literally  "a  cross."  The 
Kiowa  know  it  as  fainso,  "the  cross,"  or  sometimes,  as  dae^dal,  "the 
great  star." 

73.  Ahu'yu  hathi'na  (closing  song) 


Andanlino., 


r-zt 


5E^ 


£§Ei 


thi 


4^=^ 


^fciiS 


hr  -  sfl    -    iia'-ni  -  ui        bu'  •  bu, 


A  -  bu'  •  yu     bii 


hii'  ■  yu      liji- 


-1 — r 


Sig 


f-^=j=g 


:i=i= 


tlii'-na        lie-8l"i     •    na'-ni-ui      liu' -  hu,         ya  •  tlift'ii    ii    -   ta'-u  ■  sa' -  ba,    ya  -  tbti'D  a- 


\J    \»    r 


qizqi 


ba, 


tbi'  •  na 


^^ 


--^i--^.^ 


ho  -  sfl -Ba' -  n!ii,        iii   -  tbi'-iia 


be  -  sd  -na'-Dln. 


Ahu'yu  hathi'na  hesftna'niui  hu  hu, 
Ahu'yu  hathi'na  hesftua'nini  hu'hu, 
Yathft'n  iita'-usii'ba — 


1U12  THE    GHOST-DANCE   RELIGION  [eth.ann.u 

Yathft'n  iita'-usii'bii  — 
Nithi'ua  hesftna'iiln, 
Nithi'na  hesflna'nin. 

Translation 

Thus  says  our  father,  the  Crow, 
Thus  says  our  father,  the  Crow. 
Go  around  five  times  more  — 
Go  around  five  times  more — 
Says  the  father, 
Says  the  father. 

This  is  the  closing  song  of  the  dance  since  the  return  of  the  great 
delegation  of  southern  Arapaho  and  CheycTine  who  visited  the  inessiah 
in  Angust,  1891.  Before  that  time  the  closing  song  had  been  number 
52,  beginning  Ni'nini'tubi'na  hu'hu'.  The  literal  rendering  of  the  second 
part  is  "  stoj)  five  times,"  the  meaning  and  practice  being  that  they  must 
make  five  circuits  singing  this  song  and  then  stop.  As  already  stated, 
in  accordance  with  the  instructions  of  the  messiah,  the  Ghost  dance  is 
now  held  (theoretically)  at  intervals  of  six  weeks  and  continues  for  four 
consecutive  nights,  closing  about  midnight,  excepting  on  the  last  night, 
when  the  believers  dance  until  daylight.  As  daylight  begins  to  appear 
in  the  east,  they  sing  the  song  to  the  morning  star,  as  just  given  (num- 
ber 72),  and  then,  after  a  short  rest,  the  leaders  start  this,  the  closing 
song,  which  is  sung  while  the  dancers  make  five  circuits,  resting  a 
few  moments  between  circuits.  Then  they  unclasp  hands,  wave  their 
blankets  in  the  air  to  fan  away  all  evil  influences,  and  go  down  to  the 
river  to  bathe,  the  men  in  one  place  and  tlie  women  in  another.  After 
bathing,  they  resume  their  clothing  and  disperse  to  their  various  camps, 
and  the  Ghost  dance  is  over. 

ARAPAHO  GLOSSARY 

In  this  and  the  other  glossaries  here  given  it  is  intended  only  to  give 
a  concise  definition  of  the  meaning  of  each  word  without  going  into 
details  of  grammar  or  etymology.  Tlie  Ghost  dance  was  studied  for  its 
mytliology,  psychology,  ritual,  and  history,  and  language  in  this  con- 
nection was  only  the  means  to  an  end,  as  it  was  impossible  in  a  few 
months  of  time  to  devote  close  attention  to  the  numerous  languages 
spoken  by  the  tribes  represented  in  the  dance. 

The  Arapaho  language,  as  will  be  seen  from  the  specimens  given,  is 
eminently  vocalic,  almost  every  syllable  ending  in  a  vowel,  and  there 
being  almost  no  double  consonant  sounds.  Like  the  Cheyenne  lan- 
guage, it  lacks  I  and  r.  The  most  i^rominent  vowel  sounds  are  a,  a,  and 
i,  and  in  some  instances  there  are  combinations  of  several  vowel  sounds 
without  any  intervening  consonant.  The  soft  th  sound  is  also  promi- 
nent. The  g  and  d  frequently  approximate  to  h  and  t,  respectively,  and  b 
in  the  standard  dialect  becomes  r  among  the  northern  Arapaho.  The 
only  sound  of  the  language  (excepting  the  medial  fc  and  t)  not  found  in 
English  is  the  gutteral  q,  and  the  language  is  entirely  devoid  of  the 
hissing  effect  of  Cheyenne  or  the  choking  sounds  of  Kiowa. 


MOONKY] 


ARAPAHO   GLOSSARY 


1013 


In  tlie  songs  it  is  common  to  prefix  a,  and  to  add  «,  hi,  hu,  huhu,  etc, 
to  tlie  ends  of  words  in  order  to  fill  out  tbe  meter.  In  a  few  cases 
changes  are  made  in  tlie  body  of  the  word  for  the  same  purpose.  In 
the  glossary  these  unmeaning  syllables  are  m)t  given  where  they  occur 
at  the  end  of  words.  Words  beginning  with  a  vowel  sound  may  some- 
times be  written  as  beginning  with  the  breathing  /(,  and  «  is  sometimes 
pronounced  sh. 


AS'nini'na —  the  name  by  which  the  Arap- 
alio  Grosventres  of  the  Prairie,  one  of 
the  five  principal  diviwionsof  the  Arap- 
iiho,  call  themselves.     It  is  said  to  sig- 
nify   "white   clay  men,"    from    aiiti, 
"white    clay,"    and    hint'na,    "men." 
They   are  called   Ilitii'nrna,  or   "  beg- 
gars," by  the  rest  of  the  tril)e,  and  are 
commonly  known  to  the  whites  under 
the  French  name  of  Grosventres,  "  big 
bellies." 
AaniVhawa — another  name  for  the  Ha'na- 
hawunG'na  division  of   the  Arapaho. 
The  meaning  of  the  word  is  unknown. 
Ahiici'thina'hu  —  for  Bdathi'na. 
A'haha'  —  for  Ba'haa'. 
A  buna' (Inah It'll'  —  for  liiinaa'na. 
AbU'iiihi  —  for  Bii'iii. 
Abii'qati — for  Bii'qnti. 
Ach'iqa'Mwa — I  am  looking  at  him.    Also 
Nina'hatea,    I   look   at    him.     NA'hdni, 
Here!  Look!  naliata,  look  at  it  (imper- 
ative singular) ;  ina'habi'ii,  look  on  us. 
Compare  Hdtina'hawa'ha. 
Achisliin'i'qahi'na  —  he,     was     taking     me 

around. 
A'gand' — bed-covers  of  buffalo  skin;  sin- 
gular, a'gd'. 
Aha'kanf'na  —  "crazy  men,"  one  of  the  de- 
.     grees  of  the  Arapaho  military  organiza- 
tion.    The  word  is  derived  from  alia'ka, 
crazy,   and    liim'na,   men.      The    "fire 
moth,"  which  flies  around  and  into  the 
fire,  is  called  aha'kda',  or  "crazy,"  and 
the  Aha'kdnvna  are  supposed  to  imitate 
the  action  of  this  moth  in  the  fire  dance. 
See  Arapaho  song  iH   and    Cheyenne 
song  10. 
Aha'kiinithi'i  —  they  are  crazy.     In  the  In- 
dian idea  "foolish"  and  "crazy"  are 
geuerally  synonymous.    Compare  Ahii'- 
kdnen'a  and  Ahaka'wii, 
Ahaka'wii  —  the  crazy  dance.     It  is  called 
Psam    by   the    Cheyenne,     from    psa, 
crazy.     See  Arapaho  song  43  and  Chey- 
enne song  10. 


Aht'eyt'.'  —  an  unmeaning  exclamation 
used  in  the  songs. 

A'hene'heni'dil .'  —  an  unmeaning  exclama- 
tion used  in  the  songs. 

A'lieaihia'nini  —  for  Hetiina'nin. 

A'heye'ne'hene' ! — an  unmeaning  exclama- 
tion used  in  the  songs. 

Ahe'i/iihe'i/n! — an  unmeaning  exclamation 
used  in  the  songs. 

Ahu' — for  Ho. 

Ahu'hu  —  for  Ho. 

Ahu'tiii — there  it  is;  there  he  is. 

Ahu'nmvu'hu  —  for  Hinuw' ,  paint.  Com- 
pare Hlna'wiin. 

Ahii'yu, — tlius;  in  this  way. 

.inani'nibinU'si — tor  Nani'nibinS'a{. 

And'nisa'na — for  Xiini' Handd. 

Ana'wati'n-hati— "playing  wheel"  {hati, 
wheel) ;  a  netted  gaming  wheel.  See 
Arapaho  song  50. 

AneU'thibiwd'hana  —  for  Nfii'thibitca'na. 

Ane'na — for  Xc'na. 

Ani'anethahi'nani'na  —  for  Ni'ani'hahV- 
nani'na. 

Anidaa'kita'na — for  Ni'daa'kua'na. 

Ani'dtdhl'ndiia — for  Hand'tdMild'na. 

A'nieaa'na — for  Xieaa'na. 

Anihd'ya  —  the  yellow  (paint). 

A'nii'nahn'gahu'nahu — foi  Hdni'iniahu'na. 

Ani'niha'viahii'na  —  for  Xiniha'niahtt'na. 

Jni'qa — for  Xi'qa. 

Ani'qii — for  Xi'qa. 

Aiii'qana'ga  —  for  Xi'qana'ga. 

A'niauna'ahit  —  for  XiaiVna. 

Aqa'ihinCna  —  "  pleasant  men,"  from  ai^a'- 
Ihi,  "pleasant,"  and  hine'na,  "men." 
One  of  the  five  bands  of  the  southern 
Arapaho. 

AkX'pXho  —  the  popular  name  for  the 
Arapaho  tril)e.  The  derivation  is  uncer- 
tain, but  it  may  be,  as  Punbar  suggests, 
from  the  Pawnee  verb  tirapihu  or  lara- 
pihii.  "he  buys  or  trades,"  in  allusion 
to  tbe  Arapaho  having  formerly  been 
the  trading  medium  between  the  Paw- 
nee. Osage,  and  others  in  the  north,  and 


1014 


THE    GHOST-DANCE    RELIGION 


[eth.  axx.  U 


the  Kiowa,  Comanche,  and  others  to  the 
southwest  (Grinnell).  It  ia  worthy  of 
note  that  old  frontiersmen  i)ronounce 
the  name  Ariipihu.  It  is  not  the  name 
by  which  they  are  called  by  the  Chey- 
enne, Sioux,  Sliosboni,  Kiowa,  Coman- 
che, Apache,  Caddo,  or  Wichita. 

Arapa'kata — the  Crow  name  for  the 
Arapaho,  evidently  another  form  of 
the  word  Arapaho. 

Atdndtdhinii' na — I  wish  to  win  or  beat. 

Atani'tanu'newa — I  use  it.  Afi'tdnu'tvii, 
use  it!  (imperative  singular). 

Ata'-usa'bd — stop  so  niani/  times  (plural 
imperative).  The  verb  applies  only  to 
walking,  etc;  the  generic  imperative 
for  stopping  or  quitting  is  nii'hind'nt, 
q.  V. ;  HithHa'-uaa,  stop!  (singular  im- 
perative). 

Ate'be— for  Te'bi'. 

Atf'hetana'-ise'ti  —  for  Tf'be'tana'-isit. 

AWchilbi'nasii'nu — let  usgooutgaml)ling. 

Ati'chani'na — your  pipes.  Hicha,  apipe; 
hiti'cha,  this  pipe;  su'icha,  the  sacred 
"  flat  pipe."     See  Arapaho  song  2. 

Atini'ehini'na — for  Thni'ehi'nina. 

Atsi'na  —  the  Blackfoot  name  for  the 
Ad'ninvna  or  Arapaho  Grosventres.  The 
word  signifies  "  gut  people.' 

Awawa  —  for  Wa'wa. 

Aivatdnani  —  for  ]Va1una'n\. 

Awu'ndni'd — .another  form  of  ve'chaw- 
u'nani — take  pity  on  us. 

Ba{-1iu)  —  a  road  or  trail. 

Ba'achinf'na — Another  name  for  the. Vaia- 
sinii'na  (q.  v.)  or  northern  Arapaho. 
The  word  may  mean  "red  willow  (i.  e., 
kinikinik)  men,"  or  "blood-ijudding 
men,"  the  latter  etymology  being  de- 
rived from  hii,  blood,  and  ch!ni'niki,  to 
put  liquid  into  a  bladder. 

Bddku'ni  —  "  Eed  Feather,"  the  Arapaho 
name  of  Paul  Boyntou,  a  Carlisle  stu- 
dent, and  formerly  interpreter  at  Chey- 
enne and  Arapaho  agency. 

Baa'-ni'bina —  "thunder-berries,"  from 
baa',  thunder,  and  ni'bin,  berry;  a  wild 
fruit,  perhaps  the  black  haw.  See  Ara- 
paho song  .51. 

Bddthi'na  —  cedar  tree.  See  Arapaho 
song  31. 

Bad  Pipes — one  of  the  three  bands  of  the 
northern  Arapaho.  Their  present  chief 
is  Sharp  Nose. 

Bde'na— turtle.     See  Arapaho  song  25. 


Ba'haa',  or  Baa'  —  the  Thunder.  See 
Arapaho  song  14. 

Ildhibiwd'hma — on  their  account  I  am 
made  to  cry  (immediate  present). 
Bdniwa'nd  or  nibiwa'na,  I  am  crying; 
hd'nibiwdhtna,  on  its  account  I  am  made 
to  cry,  for  its  sake  I  am  crying;  ndhi- 
biwa'huna'na,  then  I  wept;  nnhihiwa'- 
huna,  then  I  began  to  cry  or  lament; 
ned  thibiwa  )ia,  the  place  where  crying 
begins. 

Bd'hindnina'td — everything. 

Bahwetegow-eninneway — the  Ojibwa 
name  for  the  Ad'nineiia  or  Arapaho 
Grosventres  (Tanner).  It  signifies 
"men,  or  people  of  the  falls,"  from 
bawitiji,  "falls,"  and  inmiwug,  "men, or 
people."  They  are  so  called  on  account 
of  their  former  residence  at  the  rapids 
of  the  Saskatchewan. 

Bdnad'na  —  the  thunderbirds ;  singular 
Ba'haa',  or  Ba'awa. 

BU'ni — my  (male)  comrade.  Vocative. 
Used  by  a  boy  or  young  man  speaking 
to  his  comrade  or  partner  of  the  same 
sex.  The  corresponding  female  term  is 
Med. 

Bd'qaii  —  "great    wheel,"    from  

great,  and  liaW,  a  gaming  wheel,  a 
wagon.  An  ordinary  wheel  is  called 
ni'nae'guti,  "turner."  See  Arapaho 
song  49. 

Bd'qiHibd — with  the  ba'qdti,  q.  v. 

Bdaawunf'na  —  one  of  the  five  divisions 
of  the  Arapaho,  and  formerly  a  dis- 
tinct tribe.  The  name  is  variously 
rendered  "wood  lodge  men"  or  "big 
lodge  men,"  or  people,  the  terminal 
part  being  derived  from  liine'na  "men." 

Bdta'liina'ni — he  makes  me  dance.  (In 
the  songs  when,  where,  etc,  are  pome- 
times  understood  with  verbs).  Bdta't, 
a  dance ;  niba'tana,  I  dance ;  nilabd'tani, 
we  are  dancing;  bdtdna'ni,  when  we 
dance;  Thi'giindwa't,  the  Ghost  dance. 
Compare  also  Ilena' yana'wanin. 

Bdtdna'ni — when  we  dance.  Compare 
Bdta'hina'ni. 

BdtVqtaica — the  throwing-stick  used  in 
the  bntt'qtuba  game.  See  Arapaho 
song  68. 

Bdti'qtuba — the  game  of  the  "throwing- 
stick"   or   "snow-snake"   among   the 
prairie  tribes.     See  Arapaho  song  68. 
Bena  —  for  Bdc'na. 


MOONEY] 


ARAPAIIO   GLOSSARY 


1015 


lUni'tu'na  —  "warriors,'"  the  military 
organi/iitioii  of  the  Arapalio.  See 
Ara])ali()  song  43. 

liivi'iiina  —  he  gave  it  to  lue.  Brni'na,  I 
gave  it  to  him  ;  he'ninf'IMn,  1  gave  it  to 
you;  iiiihinii,  I  gave  it  to  them;  hiisa- 
bini'iia,  he  has  given  it  to  iis;  fabini'na, 
he  (she)  gave  it  to  me;  da'chi'bini'na, 
he  will  give  me  a  hawk-feather. 

.B('(irf(r  — the  Kiowa  Apache  name  for  the 
Arapaho. 

Bei/i — a  (white)  shell. 

Bi'ya  —  night. 

Bi'f/iishish  —  the  moon,  literally  "night 
snn,"  from  bi'ga,  night,  and  hUhi'nh, 
sun,  or  celestial  luminary.  The  sun  is 
distinquished  as  hishi-nishi'ah,  or  "day 
sun,"  from  hlsli'i.  day,  and  hiihiah.  In 
many  Indian  languages  the  Hun  and 
moon  have  hut  one  name,  with  an  ad- 
jective prefix  or  suffix  to  distinguish 
between  day  and  night.  See  Arapaho 
song  66.  The  morning  star  is  called 
naga'g,  "the  cross;"  the  milky  way  is 
lu'ihina'na-ba,  "  the  buffalo  road,"  or 
thi'guni-ha,  "the  spirit  or  ghost  road;" 
the  plciades  arc  bii'nakuth,  '■  the  group 
(sitting)." 

Biqirna'kaiie'iia  —  I  am  crying  on  account 
of  thirst.     Xaka'iiena,  I  am  thirsty. 

Bisluija'wH — coming  into  sight,  approach- 
ing from  a  distance.  (Third  person, 
singular.) 

Bitaa'iru — the  earth. 

Bitaha'tvii  —  the  dance  of  the  Bita'hinena. 
See  Arapaho  song  43. 

Bita'hinima — "spear  men;"  one  of  the 
degrees  of  the  Arapaho  military  organ- 
ization. The  name  comes  from  the 
Cheyenne  word  for  spear,  bitahii'na;  the 
Arapaho  v/ord  for  8])ear  is  qawd'.  See 
Arapaho  song  43. 

Bi'liiye — captor,  seizor;  the  name  by 
which  the  Arapaho  Hiinu'chalhi'ak,"  Sit- 
ting Hull,''  was  called  when  a  boy. 

Chiina'ha't  —  where  there  is  none,  lya- 
hii'h,  it  is  all  gone. 

Chaitii'nagu'nH — he  wears  them,  he  is 
■wearing  them. 

Cha'qtha  (singular,  Chmj) — "enemies," 
the  Arapaho  name  for  the  Comanche. 

Chii'saq — another,  another  of  them;  from 

cha'saiy',  one.     See  Tiithiin. 
Ckebi'nh  —  greasy,  something  greasy ;  fig- 
uratively   used    for    peumiican.      See 
Arapaho  song  46. 


Chi'biit  —  a  sweat-house. 
ChVchita'nr — literally,  a  target,  a  mark 
to  shoot  at.     A  boy's  game.     See  Arap- 
aho song  4. 
Chinachi'chibii' iha —  venerable,  (memora- 
ble or  ancient)  priests  of  the  ChVnachi- 
chi'biit,    or   sacred    sweat-lodge,   from 
chlnachichi'bat,  the  sacred  sweat-lodge, 
and  biiia,  old  man.     See  Arapaho  song 
43. 
Cki'nachichi'bat  —  the  sacred  large  sweat- 
bouse;  from  chi'biit,  sweat-house.     See 
Arapaho  song  43. 
C/if»i(ic/ii'cAifc«' (!»ia— immortal,  venerable, 
or  never-to-be-forgotten  priests  of  the 
sweat-house;  from  chi'bdt,  sweat-house. 
See  Arapaho  song  43. 
ChV nacldnv' na  —  water-pouring  men;  the 
highest  degree   of  the  Arapaho   mili- 
tary organization.     See  Arapaho  song 
43. 
Dd'chabi'hati'iattii  —  where  there  is  gam- 
bling; where  they  are  gambling.     In 
the  Arapaho  language  there  is  no  ge- 
neric term  for  playing  for  amusement 
only.     Chabi'hlna'na,  I  am  gambling; 
hani'chdbihlndna,  I  am  gambling  with 
it;    di'chahihuH'tani'i,   while  or    when 
they  are  gambling  with  it. 
JJa'cha'-ihi'na  —  in  order  to  please  me. 
Da'chl'hinina  —  he  will  give  me  a  (chick- 
en-) hawk  feather.    Compare  Beni'nina. 
Da'chiuathi'na  —  he  having  come  for  me 
(participle).     Xichlnu'H'hd,  I  come  for 
him. 
Da' naa' bdna' wa  —  I  moved  it  (''when"  is 

sometimes  understood). 

Dd'naaaku'iawa  —  I  am  standing  upon  it. 

D/ina'tinenawa'fi  —  because    I  longed,   or 

wished,  to  see  him;  da  in  composition 

gives  the  idea  of  "because." 

De' tawuni' na  —  he    told    me.       Compare 

Hdthi'na. 
Di' chdbihdti' tani' i — while  or  when,  they 
are     gambling     with     it.       Compare 
Dd'chdbi'haii'  tani'i. 
Di'chin  —  because.      Haka  is  also   some- 
times used. 
1  Hinf  tita' nifg  —  living  people*;  human  ex- 
istence. 
I)0(;  SOLDIER  —  a  popular  but  incorrect 
name  given  by  the  whites  to  the  mili- 
tary organizations  of  the  prairie  tribes. 
See  Arapaho  song  43. 
E'eye'.'  —  an  unmeaning  exclamation  used 

in  the  songs. 
Ehe'eye'!  —  ibid. 


1016 


THE    GHOST  DANCE    RELIGION 


[ETH.  ANN.  14 


E'hihanakuwtt'hunit — he    turned    into   a 

moose.     Naku'wu,  moose;  iwd'qit,  elk. 
EhiM'sinakawu'httntt  —  for     E'hihaiiaku- 

wu'hunit. 
Ehiha'stnuhi'nif  — he  is  beginning  to  be  a 
bird,  he  is  turning  into  a  bird ;  ni'lhi, 
a  bird. 
E'l/ahe'eye'.'  —  an  unmeaning  exclamation 

used  in  the  songs. 
Eye'ae'ijuhe'yu!  —  ibid. 
E'yehc'! — ibid. 

FoRKS-OF-THE-RiVER  MEN — the   princi- 
pal of  the  three  bands  of  the  northern 
Arapaho.     Their  present  chief  is  Black 
Coal. 
Gaahi'na — anotlier  form  of  Ga'ahine'na. 
Ga'ahinc'tia—"  coyote  men,"  from  ga'a, 
coyote,   and    hini'na,   men;    singular, 
ga'ahinf'n.   The  camp  guards  or  pickets 
of  the  Arapaho.     See  Arapaho  song  41. 
Ga'awiV,  or  ga'andha — a   ball,   used  in 
the   woman's  game  of  guga'haioa't  or 
shinny.     See  Arapaho  song  7. 
Gamva'tina — canned    goods,     canned 

fruits. 
Ga'ndni'na — he  wiped  me  off,  he  cleaned 

me.     Gane'naa,  I  wipe  him  off. 
Ga'qad — the  "button"  or  small  object 
hidden  by  the  players  in  the  ga'qutit 
game.     See  Arapaho  song  69. 
Ga'qutina'ni — when  I  play  ga'qutit.     See 

Arapaho  song  69. 
Ga'qutit — the  "hunt  the  button"  game 
of  the  western   tribes.     See  Arapaho 
song  69. 
Gasi'tu  —  carrion. 
Ga'wun&hdna — another   form   of    Gawu- 

ne'na. 
Gawuiw'na  —  one  of  the  five  bands  of 
the  southern  Arapaho.  The  name 
is  the  same  applied  by  the  Arapaho 
to  the  Blackfeet,  I'roni  whom  this 
band  is  said  to  be  derived.  It  is 
also  the  Arapaho  name  for  the  Black- 
foot  band  of  Sioux.  The  name  is  of 
foreign  origin  and  can  not  be  ex- 
plaineil  by  the  Arapaho.  The  Black- 
feet  are  sd^uetimes  also  called  by  them 
Wata'nitd'si,  "black  feet." 
Greasy  Faces — one  of  the  three  bands 
of  the  northern  Arapaho.  Their  pres- 
ent chief  is  Spotted  Horse. 
Grosvbntres  (01'  THE  Prairie) — the 
name  by  which  the  Ad'nine'na  (Arapaho 
division)  are  commonly  known  to  the 
whites. 


The  correct  French  form  is  Gros  Ven- 
tres des  Prairies,  "Big  Bellies  of  the 
Prairie,"  to  distinguish  them  from  the 
Minitari',  or  Hidatsn,  who  were  called 
Gros  Ventres  du  Missouri.  The  term 
Gros  Ventres,  as  applied  to  this  division 
of  the  Arapaho,  is  derived  from  a  mis- 
conception of  the  Indian  gesture  sign 
for  the  tribe,  which  really  denotes 
"belly  people,"  i.  e.  "spongers"  or 
"beggars." 

Gugd'haiea't  —  the  woman's  game  of 
shinny.     See  Arapaho  song  7. 

Gun  —  but. 

Gushi'nd  —  throw  it!  (imperative  singu- 
lar). JsegiV,  1  thro-n- it;  c/iej/it',  throw 
it  here ! 

Ha'dnake'i  —  rock,  the  rock. 

Ha'anund — foi"cibly,  violently.  , 

Sabatd'nani'hi — for  Batdna'ni. 

Ha'dd'wuha'na — we  have  made  them  des- 
olate; we  have  deprived  them  of  all 
happiness. 

Hageni'stit — he  is  making  it  across  the 
water.     Compare  Hani'atit. 

Ha'hat  —  the  Cottonwood  tree  (Populua 
monilifera). 

Ha-ina'td  —  it  lies  there,  it  lies  upon  it. 

HdVnau-a — I  know,  yi'hawa,  I  do  not 
know. 

Ha'ka  —  because.  Dichin  has  the  same 
meaning. 

Ha'nd — toT  Ha'dnund. 

Hdnd'chd-thi'd'k  —  Sitting  Bull,  the  Arap- 
aho apostle  of  the  ghost  dance;  from 
hdnd'chd,  a  buffalo  bull,  and  thi'dk,  he  is 
sitting.  In  early  youth,  before  going  to 
Wyoming,  he  was  called -Bt'ta^e,  "Cap- 
tor." 

Ha'nae'hi  —  little  boy  (vocative). 

Ha'nahawu'nrn  (singular). 

Ha'nahatcunc'na  —  one  of  the  five  divisions 
of  the  Arapaho,  but  now  practically 
extinct.  The  meaning  of  the  name  is 
unknown,  but  the  final  syllables  are 
from  hine'na,  signifying  "men,"  or 
"people." 

Sandi'sdi — at  the  boundaries. 

Hd'ndnd'higu'tha-u  —  for  Nd'higii'tha. 

JIdna'nawu'ndnu  —  those  who  have  been 
taught  (?). 

Hdnd'tdlitnd'na  —  I    win    the    game    (by 

means  of  something). 
Hd'ndtd'hl'ndt  —  It  will  win  the  game. 

A'ndtdhl'ndnd,  1  win. 
Mdni — for  Hani' mi. 


mooney] 


ARAPAHO   GLOSSARY 


1017 


Hii'nihiml'hiiiil — on  its  aocoiiut  T  am  made 
to  <'ry  ;  for  its  sake  1  am  crying.  Com- 
pare lUihihiwti'hhui, 

HiinV ehiibihV niina — I  am  f{i"il*l'"S  with 
it.     Compare  DiV chiibi' haiV lanil. 

Eani'fni — liy  this  means,  by  its  means; 
ahbrcviated  to  hfinii  or  hiini. 

Hdni'iii'iahu'na  —  I  fly  around  with  it. 

Saiiiiia'ta  —  it  is  lying  there  (inanimate). 
SiinhVnina,  I  He  down. 

Hiini' idhiga'huna'  —  for  Hdni'lnl  nlhiga'- 
hiina,  —  by  its  means  I  am  running 
swiftly. 

Hani'stii — ho  has  finished  it,  now  he  has 
finished  it.     Compare  Ifageni'stit. 

HdnUa' quna' nl — in  the  pitfall;  from 
ta'quna,  a  pitfall.    See  Arapaho  song  47. 

Ha'qihana — "  wolves,"  one  of  the  five 
bands  of  the  southern  Arapaho. 

Ba'aabiiii'na — he  has  given  it  to  us.  Com- 
pare ISeni'iiina. 

Ha'tai'naku'ni — you  may  have  it.  Niini'- 
thana'na,  I  have  it. 

Hatuna'wundni'na — he  is  about  to  take 
jiity  on  me.  Nd'awu'nilna,  I  pity  him; 
mcu'nanl  or  ne'chawu'nani,  have  pity  on 
me;  nitaint'iiana,  I  take  pity  on  them. 
Compare  Ti'aicaxvu'nunu. 

Hi' tanbii' no, — I  wish  to  paint  myself  with 
it.     Bii'nanihii'ya,  I  paint  myself. 

HA'tani'i'bii'na — for  Ha'tanbii'na. 

Hatdni' ina'danv'na  —  I  am  about  to  use 
hira  to  "make  medicine,"  i.  e.,  to  per- 
form a  sacred  ceremony  (remote  future). 
The  immediate  future  is  hatdni' nada- 
nCna;  iiil  is  the  root  of  to  une;  nada- 
ni'na,  is  to  "make  medicine,"  from  the 
root  ne'na,  to  sing.  The  gesture  sign 
for  "song"  and  "medicine"  are  also 
nearly  the  same.  See  Arapaho  song 
33. 

Hatdni' niahn'hl'na — he  is  going  to  make 
me  fly  around.     Hdni'niahii'na,  1   am 
flying;  gaya'ahiiha,   I  make  him  fly. 
Ha'tani'nitani'na  —  for  Hatni'tdni'na. 

Hatcchi'na — the  basket  bowl  iised  in  the 

dice  game.     See  Arapaho  song  64. 
Hd'thabf'na  (-wo)  —  I  hand  it  to  you. 

Ha'thahft — star  dance;  the  dance  of  the 

Hd'lhahit'ha.     See  Arapaho  song  43. 
Hd'thaliu'ha  —  star   people,   from    hd'tha, 
star ;  one  of  the  degrees  of  the  Arapaho 
military  organization.     See    Arapaho 
song  43. 

■  Hdthi'va — he  tells  me,  he  says  to  me. 
Present,   hathi'na;    future,   uihiithi'na; 


perfect,  hatnithi'na;  he'itdwuni'na,  it 
tells  ine ;  de'lniviini'na,  another  form  for 
"he  told  me." 

Ha'ti  —  for  Ha'liat. 

Hatiku'tha  —  the  humming  toy  used  by 
boys  of  the  prairie  tribes.  See  Arap- 
aho song  25. 

Bdtina'hawa'bd — you  (plural)  will  see 
him;  nana'hawd,  I  see  him";  ni'naha- 
wa'na,  wo  see  them ;  nahdhi'na,  he  saw 
me;  na'hawu,  I  saw  him;  he'ndd'atvd, 
when  I  see  it;  tahu'nuha'thihi'na,  to 
make  mo  see  them.  Xina'Iiaica,  I  look 
at  him. 

Hdtinr'bdku'lhana — let  us  play  ni'bUku'- 
thana,  the  awl  game.  See  Arapaho 
song  64. 

Hdtini'tubi'bd — he  is  calling  you  (plural) ; 
nini'tttwa,  I  call  him. 

Hdli'ta-ustHa'na — let  us  play  ta'-wtita'na. 
See  Arapaho  song  64. 

Hd'tnaa'waa' — it  is  about  to  move  (imme- 
diate future). 

Hatnaaivaatiha — for  Hd'tnaa'waa'. 

Hatni'tani'na  —  he  will  hear  me.  Ndni'- 
ta'nd,  I  hear  him;  nitabd'na,  I  hear  it; 
nini'ddnd'u,  I  heard  him.  In  the  form 
in  Arapaho  song  61,  Uatani'nitani'na, 
the  syllable  «i  is  repeated  in  the  body 
of  the  word  to  fill  in  the  meter. 

Hatni' tin' aka' tana  —  we  have  it  in  the 
center.  Nalii'thad'ntand,  I  am  the  cen- 
ter; ■nahi'thidni'na'ta,  it  is  in  the  center. 

Hayana'-ti'ni'ija — for  ra''na-«'»rj(o. 

He!  —  an  unmeaning  exclamation  used  in 
the  songs. 

Hechd' — when  again. 

He'e'e'!  —  an  unmeaning  exclamation  used 
in  the  songs. 

He'ee'a'ehe'  yuhe'  yu!  —  ibid. 

He'eye'! — ibid. 

He'itaivuni'na  —  \t  tells  me.  Compare 
Hathi'na. 

He'ndd'awd  —  when  I  see  it.  Compare 
Hdtina'hawa'bd. 

He'nagana''wanen — when  we  dance  until 
daylight.  The  root  is  naja'nA,  daylight, 
or  dawn.  JVi(»o'(ano,  I  dance ;  ni'nagdn- 
aiva'ni,  we  have  danced  until  daylight. 
Compare  Bdta'hina'ni. 

Hesu'na — the  father.  Hestina'nin,  our 
father;  nifiu'na,  my  father,  whence 
hi-nisH'na-hii  of  the  songs. 

Hesuna'nin — our  father.     Compare    He- 

su'na. 
Hclabi'nuh  u'ni'na — I  am  poor ;  1  am  needy^ 


1018 


THE    GHOST-DANCE    RELIGION 


fETH.  ANN.  14 


Hithi'hinffna — Dog  men,  from  liHh,  dog, 
and  MnS'na,  men ;  one  of  the  degrees  of 
the  Arapaho  military  organization. 
See  Arapaho  song  43. 

Hitheua'wii  —  The  dance  of  the  HethMin- 
i'na.     See  Arapaho  song  43. 

Be'wa-n'aa  —  you  are  a  young  crow,  you 
are  the  offspring  of  the  crow ;  ho  or  Ai*, 
crow  ;  hosa,  a  young  crow,  a  little  crow- 
This  was  the  Indian  name  of  Little 
Raven,  the  noted  Arapaho  chief,  who 
died  a  few  years  ago. 

He'ijahe'eye!  — an  unmeaning  exclamation 
used  in  the  songs. 

He'yat/a'ahe'ye !  —  ibid. 

He'yoho'ho .'  —  ibid. 

Hi' a!  —  ibid. 

Hi'bithini'na  —  thej'  are  flying  about  it. 
Ninaa'niahu'tawa,  I  am  flying  about  it. 
Compare  Nanii'ahu'na. 

Bichua'qawii — the danceof  the  Sichda'qu- 
thi.     See  Arapaho  song  43. 

Hichdd'qiithi — Club  men,  from  choci'tha,  a 
club ;  one  of  the  degrees  of  the  Arapaho 
military  organization.  See  Arapaho 
song  43. 

BichUba'-i — high  up,  on  high,  i.  e.,  in 
heaven,  in  the  sky,  or  in  a  tree  top. 

Biga'ahina'-lt — "The,  man  with  the  coy- 
ote gun ; "  from  gaahi'na,  tlie  "  coy- 
ote men ; "  a  camp  guard  or  picket 
among  the  Arapaho.  Soi!  Arapaho 
song  41. 

Biii!  —  an  unmeaning  exclamation  used 
in  the  songs. 

Bi'nii  —  here;  here  it  is. 

Bind'dli/i'k — it  is !  (strongly  affirmative). 
Compare  Hi'nd. 

Bind'athi — the  long  wing-feather  (re- 
ferring to  the  longest  wing  pinion, 
worn  on  the  head). 

Blna'wtln — his  paint;  hind'w',  (red)  paint, 
the  Indian  clay  paint;  nina'w,  my 
paint;  hena'xv  ,  your  jiaint. 

Bi'ni  or  t'ni — that,  that  one. 

Bi'nini' !  —  an  unmeaning  song  termi- 
nal. 

Bi'niqa'aga'yeiu'na  —  for  Bi'ni  niqaga'yd- 
tugd. 

Hinisa'na — his  children.  Compare  Ndni- 
sa'ndu. 

Binisd'nahu — for  NM'na. 

HSsd' — ray  female  comrade,  or  companion 
(vocative). 

Bi'sdhihi — for  HisW, 

Hise'hi — ibid. 


Biidsi'na —  (singular,  Hl'tdsi)  —  "scarred 
people,"  the  Arapaho  name  for  the 
Cheyenne.  From  hitdshi'ni,  scarred  or 
cut. 

Biti'cha — this  pipe.  Compare  Ati'cha- 
nl'na. 

Biticha'nl — -for  Iliti'cha. 

Bita'nena — the  name  by  which  the  Ad'ni- 
nffna  or  Arapaho  Grosventres  of  the 
Prairie  are  known  to  the  rest  of  the 
tribe.  Another  form  is  Hltu'ncni'na. 
It  signifies  "  begging  men,"  or  more  ex- 
actly "spongers,"  the  terminal  part 
being  from M»fc''«a,  "men."  TheArap- 
aho  call  the  Sioux  Nattii,  and  the  As- 
inil)oin  Tu-natni,  or  "begging  Sioux." 

Hi'yu  —  here  it  is.  Ndyu,  there  it  is; 
hdyu,  where  is  it?     what  is  itf 

Bo — crow;  usually  duplicated  as  Biihu 
or  Akuku  in  the  songs.  The  crow  is 
the  sacred  bird  of  the  Ghost  dance,  and 
is  also  held  sacred  by  the  Algonquian 
tribes  generally.    See  Arapaho  song  36. 

Bo'sa — "Little  Crow,"  better  known  as 
"Little  Raven,"  the  celebrated  chief 
of  the  southern  Arapaho.  He  died  a 
few  years  ago  and  was  succeeded  by 
the  present  head  chief  Na'wat  or  Left 
Hand.  The  name  is  derived  from  ho, 
"crow,"  and  sa,  the  diminutive. 

Hu! — an  unmeaning  exclamation  some- 
times used  by  devotees  and  priests  in 
the  Ghost  dance  when  under  strong 
excitement,  as  Bu!  Bu!  Bu! 

Hubbub — the  name  given  by  old  New 
England  writers  to  the  Indian  dice 
game.     See  Arapaho  song  68. 

Baku — for  Bo. 

Bu'nd — crows;  plural  of  Ao  or /n<;  figura- 
tively used  in  the  songs  for  <'row  feath- 
ers worn  on  the  head. 

Bii'naku'nUhi  —  wearers  of  the  crow 
feathers ;  the  name  given  to  the  seven 
leaders  of  the  Ghost  dance  who  wear 
crow  feathers  on  their  Iteads.  Bo,  crow ; 
plural,  hona  or  huna. 

Bu'wisd'na — I  go  straight  to  it.  Hiiwi'sa, 
you  go,  etc;  qdnu'whdt,  he  goes,  etc. 

Buyu — another  form  of  Bi'yii. 

Ih  ! — an  unmeaning  exclamation  used  in 
the  songs. 

IKUNUHKAT.SI  —  "All  Comrades,"  the 
military  society  of  the  Blackfeet.  See 
Arapaho  song  43. 

Jna'haWd — Look  on  us!  Nina'hawa,  I 
look  at  him.     Compare  Achiqa'h4wa. 


MOONEYJ 


ARAPAHO    GLOSSARY 


1019 


I'nlt — timber. 

Inita'ta-um'na — stand  ruady !  (imi>erative 
plural)  Niini'tala'-nm'na,  I  am  ready. 

7n«'no-i'na  —  the  name  used  l>y  the  Arap- 
aho  to  designate  tlieiriselves.  It  sig- 
uilies  "our  people,"  or  "people  of  our 
kind.'' 

J'thaq — a  gut;  a  sheatli  or  case  made  of 
bear  gut.     See  Arapaho  song  41. 

I'thelihi  —  good. 

lyahit'h — gone,  it  is  all  gone, 

lyehe' ! —  an  unmeaning  exclamation  used 
in  the  songs. 

I'yehe'eije — ibid. 

Iijii — another  form  of  Hi'yu. 

Kaninahoic  —  the  Ojibwa  name  for  the 
Arapaho. 

Kanina'vish  —  ibid. 

Kawinahan  —  the  form  used  by  Haydon 
for  Oawune'na  or  Gawune'hana,  (\.  v. 

Ku'niahu'na  —  I  fly  with  it  on  my  head. 

MaqpI'ato  —  the  Sioux  name  for  the 
Arapaho.  Itsignifies  "bluecloud,  i.e., 
a  clear  sky ;"  reason  unknown. 

Minnktarkes  of  Fort  de  Pkairik  — 
The  name  given  by  Lewis  and  Clark  to 
the  AU'ninetta  or  Arapaho  Grosventres. 
The  Aa'ninina  are  known  to  the  French 
Canadians  as  Oros  Ventres  des  Prai- 
ries^ while  the  Minitari  are  called  by 
them  Gros  Ventres  du  Missouri,  and 
the  American  explorers  incorrectly 
compounded  the  two  names. 

Nda'wunani'na — he  takes  pity  on  us. 
Compare  Hatuna'wumini'na. 

Na' ckichaha' n — they  are  still  making  it. 
Nd' niatinu ,  I  m.ake  it;  Sdsu'nistinA,  I 
still  make  it. 

Naga'q — the  morning  star.  See  Arapaho 
songs  67  and  72.  The  word  literally 
mean.s  "  a  cross.'' 

NahaM'na — he  saw  me.  Compare  HdU- 
na'hawa'bd. 

Nd'hiiiii  —  here!  look!  Compare  Achiqa'- 
hdwd. 

Naha'ta — look  at  it!  (imperative  singu- 
lar).    Compare  Achiqa' hd%ud , 

Xa'haivau'  —  for  Xa'haunV. 

Xa'hawiiu  —  I  saw  liini.  Compare  Hdtina'- 
haivd'bd, 

Nd'hibiwa'huna  —  then  I  begin  to  cry  or 
lament.     Compare  Bdliibitvd' hina. 

Xd'hihi'wahnna'na — then  I  wept.  Com- 
pare lidhibiwd'hina. 

Nd'hiiju'tha — I  throw  it.  yina't/ii'lha,  I 
throw  it  where  it  can  not  be  found. 


Nd'hind'n  —  stop ! 

Nd'inaha' Idiibd'naq  —  I  then  saw  the  mul- 
titude plainly. 

Na'kaih  —  sage;  the  wild  sage  (Arte- 
misia) ;  the  name  of  a  prominent  north- 
ern Arapaho. 

Xa'ka<iim''na — the  name  by  which  the 
northern  Arapaho  call  themselves.  It 
signifies  "sagebrush  men,"  from 
na'kaah,  "sagebrush,"  and  hinf'na  or 
hinCnina,  the  plural  of  hinf'n,  "man." 
They  are  called  Ba'achinf'na  by  the 
other  Arapaho,  and  Tdgyd'ko  by  the 
Kiowa. 

NdnW — it  is  that,  that  is  the  thing. 

Na'nagd'qdnit  —  white-skinned  (singu- 
lar); from  na'gud,  white  (organic)  and 
tvand'q,  skin.  XAna'chd,  white  (inor- 
ganic) ;  either  na'gud  or  nUna'chd  may  be 
used  in  speaking  of  a  house.  Na'iia- 
gd'qdnH  is  one  of  the  Arapaho  names 
for  the  whites,  the  ordinary  term  being 
Xia'thn,  q.v.    See  also  Xiha'ndtaye'chet. 

Kanaka' thdhi  —  he  showed  me.  Xanah- 
a'tha,  I  show  liim. 

Xdnd'nlna — it  is  I,  I  am  he  (emphatic). 

Xana'tMna'ni — he  came  to  take  me,  he 
came  for  me.  In  the  songs  the  adverl> 
"when"  or  "where"  is  sometimes 
understood  with  the  verb.  See  Arap- 
aho song  38. 

Xdne'th  —  when  I  met  him. 

Xd'niahu'na  — for  XdniVahu'va. 

Xdnibd'tawd  —  I  am  singing  it;  Xfni'bina, 
I  sing;  nibs' t,  a  song. 

NdnibU'tia — for  Xdnibd'tawd. 

Xd'' nihithdtu' hi'ina  —  thus  I  shouted,  or 
called.  Xd''ni  in  composition  signifies 
"thus." 

Xdni'ibd  —  it  is  spotted. 

Xani'nibind'si — the  wind  makes  them 
sing.  Ndni'bina,  I  sing.  Compare 
Xdnibd'tawd. 

Xdnisa'na — for  Xdni'aandi'i'. 

Ndni'sandu'  or  Xdni'aandq — my  children. 
Xdni'sa,  my  older  child;  ndni'sane'df, 
my  young  child. 

Xdnisa'taqi  —  for  Ni'taiaq,  seven. 

Xdnisa'tdquthi  —  for  Xi'sataq,  seven. 

Xd' nitha' tuhii'na  —  for   Xa  nihilhalu'huna. 

Xdniwu'hiind  —  I  carry  it  as  I  fly  about  in 
circles.  Compare  Ui'bithini'na  with 
TaluHi'  niahu'  na. 

Xasii'siyakiinawa — I  am  stripping  it.  I 
am  unsheathing  it.  Compare  Sd'ni- 
yagu'nawa'. 


1020 


THE    GHOST-DANCE   RELIGION 


[KTH.  ANN.  14 


Na'tanu'ija — what  I  am  using.  Tanu'- 
ndwa',  I  use  it. 

Xa'tenehi'na — another  form  of  Xatni  or 
Na'tnihi'na. 

Xa'tni  or  Na'tnihi'na — the  Arapaho  name 
for  tlie  Sioux.  The  etymology  is  un- 
known, but  it  may  possibly  he  a  form 
of  Na'dowe,  the  generic  Algonquian 
name  for  Indians  of  a  different  stock. 

Katu'wani'sa  —  my  top  ^a  toy);  from 
imani'na,  a  top.     See  Arapaho  song  65. 

Ka' waa' tanu — I  prayed  to  him ;  ni'awnaa'- 
tanii,  I  am  praying  (to  him). 

Xa'  uat  —  "Left  Hand, ' '  present  head  chief 
of  the  southern  Arapaho. 

Ka'wathinr'ha — the  name  by  which  the 
southern  Arapaho  are  known  to  the 
rest  of  the  tribe.  It  signifies  "south- 
erners," and  is  said  to  be  an  archaic 
form  for  Nawune'na,  the  name  by  which 
the  southern  Arapaho  call  themselves. 

Na'vjunv'na — the  proper  name  of  the 
southern  Arapaho.  It  signifies  "south- 
ern men,"  from  na'xoun,  "south,"  and 
hine'na,  "men."  They  are  called  Xawa'- 
thine'ha,  "southerners,"  by  the  north- 
ern Arapaho,  which  is  said  to  be  the 
archaic  form. 

Naya'qut  —  the  whirlwind.  The  powers 
and  phenomena  of  nature  are  generally 
personified  in  Indian  thought  and  lan- 
guage. 

Nd'iju — there  it  is.     Compare  lyu. 

Xea-i'(jaha'ti — for  Ne'ia-i' qahat. 

Neii'thibiwa'na — the  place  where  crying 
begins.     Compare  liahihhod' hina. 

Ni'bdku'thana — the  "awl  game"  of  the 
women  of  the  prairie  tribes.  See  Arap- 
aho song  64. 

Ne'chdi'hit  —  he  gave  me  this  grateful  gift ; 
he  gave  me  this,  for  which  I  am  thank- 
ful. 

Ne'cha'ini'nani  —  have  pity  on  me  (impera- 
tive singular).  Compare  Hatana'uun- 
ani'na. 

Nehawa' wuna' na  —  I  have  no  sympathy 
with  him.     Compare  Ti' awawu' niinu. 

N6' ia-i' qahat — now  he  is  collecting  them; 

now  he  begins  to  gather  them. 
Xe'na(-hu) — my   mother.      Nesu'na,   my 
father. 

Kesu'na — another  form  of  Niaii'na. 

Neti'qtawa — my  U'qtaua  or  throwing- 
stick.  The  game  is  called  biiti'qtuha, 
abbreviated  to  t'i'qiiip.  The  throwing- 
stick  is  called  bifti'qtawa  or  ti'qtawa. 
See  Arapaho  song  68. 


Ne'tita' wah n  —  for  Xeti'qtawa. 

Ni'dttf'thdhi'nani'na — he  did  not  recog- 
nize me.  The  negative  idea  is  contained 
indne'th;  d'ninani'na,  he  recognized  me. 

Ni'dnita'wathi — they  push  hard,  i.  e.,  they 
persevere.  Ndni'iini'tawana,  I  push 
hard;  I  do  my  best;  I  do  right. 

Nia'rhari'e  -  kurikiwa's  -hUskl  —  proper 
Wichita  name  for  the  Arapaho. 

Ni'dsa'kua'na — I  am  looking  on,  or  watch- 
ing. Compare  Rdtina'hawa'ba  and 
jchiqa'hdiva. 

Nia'thu  or  Nia''thuu  —  the  white  people; 
singular,  Nia'tha.  The  word  signifies 
literally  expert,  skillful,  or  wise,  and 
is  also  the  Arapaho  name  for  the  spider. 
The  word  for  "white"  is  nu'na'cha'd. 
Compare  Na' nagd' qdnel  and  Niha'nd- 
tayr'chet. 

Niathii'a-u — for  Xiathu'a. 

Niati'biku'thahtt  —  for  Xiati'biku' thathi. 

Niati'biku' Ikathi  —  they  are  rolling  it. 

Nibdi' naku' nithi — they  all  wear  it  on 
their  heads.  Ninaku'na,  I  wear  it  on 
my  liead. 

Nibd't — song.     Compare  Xanibd'tuwd. 

Xibd'tia  —  for  Nibd't. 

Ni'binu  —  for  Niibi'na. 

Ni'bithi't — I  have  nothing  to  eat. 

^i'cAia^river. 

Ni'chihine'na — "river  men,"  the  Arapaho 
name  for  the  Kiowa.  From  ni'chid, 
river,  and  kinv'na,  men,  so  called  from 
the  former  residence  of  the  Kiowa  on 
upper  Arkansas  river,  from  which  they 
were  driven  by  the  Arapaho  and  Sioux. 

Niesa'na,  or  Ni'ehisa'na — the  young  birds. 
Nie'hf,  bird;  vie'hisa,  a  young  bird. 

Niha'ndtaye'chet—  yellow-hided  (singu- 
lar); from  iiiha'ue,  yellow,  and  nata'- 
yech,  a  hide;  one  of  the  Arapaho  names 
for  the  whites.  Tne  ordinary  term  is 
Nia'thu,  q.  v. 

Nlhiga'hu — he  is  running.  Ndniga'na,  I 
run;  ndni'higa,  he  runs;  nihiga'huna,  I 
am  running  swiftly. 

Nihiga'huna — I  am  runnings  wiftly.  Com- 
pare Nihiga'hii. 
Nihii'nii — forcibly,  swiftly. 

Niibi'na  —  I  gave  it  to  them.  Compare 
BiSni'nina. 

Niitegit — for  Xii'tthdg. 

Xii'tihdg  —  it  was  he,  ho  was  the  one. 

Xiilii'qati'igii'nie'  —  where  they  were  com- 
ing down ;  where  they  were  descend- 
ing toward  us. 


MOONEY) 


ARAPAHO   GLOSSARY 


1021 


XitiaU'niaha'na — I  lly  in  circles  (habit- 
ual); I  am  cuustaiitly  Hying  about  in 
circles.  Compare  Ili'bithini'na  and 
Tahiti'  nlahu'  na. 

Ninaa'niahu' tdwa  —  I  am  flying  about  it. 
Compare  lli'hUhini'na. 

XinaW qfiwa'  —  I  go  around  it. 

Ni'nagdnawa'ni  —  we  have  danced  until 
daylight.  Compare  He' iiagana'' n-anfn 
and  liata'hina'ni. 

Ni'nahawa'va  —  we  see  them.  Compare 
Iliitina'  hawa'  bd. 

Kina'ninati'naiuiii'na — It  is  I  who  have 
(wear)  it  on  my  head ;  I  am  the  one  who 
ties  it  on  my  head. 

Nint'n  —  tallow. 

Xiniha'niahn'na  —  I  fly  around  yellow. 
Niha'ne,  yellow.  Compare  Hi'bithini'na 
and  Ndnii'ahu'na. 

Ni'nini'lubi'na  —  he  h,a8  called  me. 

Nini'tdnd'u — I  heard  him.  'Compare 
Hatni'tdni'na. 

Nlnilu'aa — makiug  a  sound,  resound- 
ing. 

Ni'qa  —  father  (vocative;  no  possessive 
pronoun  implied).  A  more  reverential 
or  affectionate  form  than  nistina. 

Xiqaga'i/dtuna — the  loudest  sounding,  the 
loudest  of  all.  The  idea  of  "loudest" 
Is  contained  in  qaga'ij  ,  an<l  of  "  sound- 
ing" in  iusa.     See  Ninitu'ea. 

Xi'qdhii'hn'  —  for  Xi'qa. 

Ni'qana'ga — that  one  burt'alo  bull ;  there 
is  a  solitary  bull.  HunU'chii,  a  buffalo 
bull,  is  changed  in  the  song  to  qana'ga. 
Ni  in  composition  denotes  alone,  single, 
from  »ii«i,  only  one;  chasaiy',  one. 

Xiaa'iia — the  same  as  niau'na  or  neaiina, 
my  father. 

Xi'aataq — seven.     See  Yalhun. 

Nisu'na — my  father.     Compare  Hesii'na. 

Xi'tabii'tia  —  I  hear  it.  Compare  Hatni'- 
tani'na. 

Nitahii'iani  —  wo  are  dancing.  Compare 
Bata'hina'ni. 

Nita-i'sa — my  relative. 

Xi' tawuna' iia  —  I  take  pity  on  them.  Com- 
pare Hatdna'  uunani'  na. 

XHIii'na — he  said  it,  he  has  said  it  (im- 
mediate past).     Compare  Iluthina. 

Xuha'wii  —  Fox  dance;  the  dance  of  tlie 
Xuhini'na.     See  Arapaho  song  4,3. 

.A'it/im(''«o--Fox  men,  from  nu,  fox  and 
hinv'na,  men ;  one  of  the  degrees  of  the 
Arapaho  military  organization.  See 
Arapaho  song  43. 


Xu'naguna"-u'dt  —  he  came  with  it,  he 
brought  it  with  him. 

Xunaha'wii — one  of  the  degrees  of  the 
Arapaho  military  organization;  the 
meaning  of  the  word  is  unknown.  See 
Arapaho  song  43. 

Xu'nanu'naa'tdiii'na  —  he  is  circling  above 
me.     See  Arapaho  song  3U. 

XA'nand'naku'li — I  am  circling  it,  I  am 
waving  it  about  in  circles. 

Xu'sa-icha'tha — the  ceremonial  crook  or 
lance  carried  by  the  leader  of  the 
Bita'hinina,     See  Arapaho  song  43. 

Qa'qa-u'nuiha — the  "throwing  sticks" 
used  in  the  game  of  tlie  bd'qati.  See 
Arapaho  song  4tl. 

Sani'tika — Pawnee  name  for  the  Arap- 
aho ;  from  the  Comanche  name  SS'rStlka, 
"dog  eaters." 

Sd'niyagu'nawa' — I  have  stripped  it,  I 
have  unsheathed  it.  Xaau' aiyakutiana, 
I  am  stripping  it,  I  am  unsheathing  it. 

Sa'pan'I  —  the  Shoshoni  name  for  the 
Jd'ninina  or  Arapaho  Grosveutres.  It 
signifies  "belly  people,"  from  ad}>, 
belly,  and  ui,  the  tribal  suffix. 

SX'KfiTiJKA  —  Comanche  and  Shoshoni 
name  for  the  Arapaho.  It  signities 
"dog-eaters,"  from »«' re, dog,  and  lUka, 
a  form  of  the  verb  to  eat,  in  allusion 
to  their  special  fondness  for  dog  flesh. 
The  name  is  also  sometimes  used  by 
the  Wichita. 

Sasa'bd-ilhi — looking  around,  i.  e.,  watch- 
ers or  lookouts.  One  of  the  Ave  bands 
of  the  southern  Arapaho. 

Se'hiwiiq  —  "weasel  bear,"  from  sea 
weasel,  and  witq,  bear;  also  rendered 
as  "gray  bear,"  from  ae,  gray,  and 
»»M5,  bear.  The  name  of  the  keeper 
of  the  aP'icha  or  sacred  pipe  of  the 
Arapaho.     See  Arapaho  song  2. 

Se'icha — "flat  pipe,"  from  ail,  flat,  and 
hicha.  pipe.  The  sacred  pipe  and  tribal 
"medicine"  of  the  Arapaho.  See  Arap 
aho  song  2. 

Ta'dicim— strike  it  (imperative  singular). 

Tabini'na — he  (she)  gave  it  to  me.  Com- 
pare Jifni'nvna. 

Ta''chaua'gi'ina — while  I  am  carrying  a 
load  of  (buffalo)  beef  on  a  horse. 
Ha'giV .  I  carry  a  load  of  beef  on  a  horse 
in  motion;  second  person,  hagu'ni; 
third  person,  hagti'ti;  ta  ,  prefix  in 
composition  witli  the  verb,  implies 
"while." 


1022 


THE    GHOST-DANCE    RELIGION 


[ETll.  ANN.  14 


Taheti'niahu'ua — I  make  the  deep,  or 
loud,  thunder  as  I  fly  about  in  circles 
(habitual).  Compare  yinaa'niahu'na 
and  Tahuna' dnW niahu' na.  See  Arapaho 
song  27. 

Ta'hiina' ana' niahu' na — I  make  the  thun- 
der (or  loud  resounding  noise)  as  I  fly 
about  in  circles  (habitual).  Compare 
yinaa'niahu'na  and  Taheti' niahu' na. 

Tahii'nahathihi'na — to  make  me  see  them. 
Compare  ffatina'kawa'ba. 

Ta'na-ii'qahe'na — he  put  me  there.  JVita'- 
uqa',  I  put  him  there  (present). 

Tani'biithd — "pierced  noses,"  the  Arap- 
aho name  for  the  Caddo ;  tani,  nose. 

Ta'thiaku'taua  —  I  stood  upon  it  (?). 
The  regular  form  for  "I  was  standing 
upon  it"  is  yiqta'saku'na. 

Ta'-usHa'na  or  Ta'-usHa'tina — literally 
"striking,"  or  "throwing  against" 
something ;  the  dice  game  of  the  women 
of  the  prairie  tribes.  See  Arapaho  song 
64. 

Ta'wiina — for  Ta'uwun. 

Tfbc — at  first,  the  first  time,  in  the  be- 
ginning. 

Te'bf'tana'-iaet —  wlien  he  first  came ;  ie'be, 
the  first  time. 

Tha'ku'hinfna — "whetstone  meu,"  or 
"knife-whetting  men,"  tlie  Arapaho 
name  for  the  Kiowa  Apache  (Na-diisha- 
Dena),  and  for  all  other  southern  Atha- 
pa.scan  tribes  known  to  them,  including 
the  Lipan,  Mescalero,  Jicarilla,  and 
Apache  proper.  The  sign  for  Apache  in 
the  sign  language  of  the  plains  also 
conveys  the  same  idea,  being  made  by 
briskly  rubbing  the  left  forefinger  with 
the  right,  as  though  whetting  a  knife. 
Gata'ka,  the  Pawnee  name  for  the 
Kiowa  Apache,  seems  to  have  a  con- 
nection with  this  word. 

Thini'ehi'nina — I  am  a  bird,  from  niffhe, 
bird. 

Thi'aku  —  they  are  there. 

Thi'aya — the  sweat-house  mound.  The 
name  is  also  applied  to  a  stone  heap  or 
monument.     See  Arapaho  song  3-i, 

Thidya'na — on  the  thi'aya  or  sweat-house 
mound. 

Thiaya'ne — at  the  thi'aya  or  sweat-house 
mound.  • 

Thigiinuwa't — the  Ghost  dance,  from  thig, 
ghost  or  spirit  of  a  dead  person,  and 
biita't,  a  dance.     Compare  Bata'hina'ni. 


Ti'awawu'ndnu — when  I  sympathized 
with  them,  wheu  I  liked  them.  I  sym- 
pathize with  him,  tiawn'nand.  Ti  or 
tihi  in  composition  with  verbs  usually 
conveys  the  idea  of  "  when."  Nehaica'- 
wunana,  I  have  no  sympathy  with  him. 
Compare  Hatdna'wunani'na. 

Ti'naha'thihu — I  show  it  to  them  (habit- 
ual), or  to  show  it  to  them.  Xi'naha'- 
thihu,  I  show  it  to  him. 

Ti'qtup — the  common  abbreviated  form 
of  Bati'qtuba,  q.  v. 

Vhiyeyeheye! —  an  unmeaning  exclamation 
used  in  the  songs. 

Ctnitha'tvucha'wahdndni'na  —  w  e  shall 
surely  again  be  put  (with  something 
understood).  The  idea  of  "  surely"  is 
contained  in  utni'thawl;  chci  is  from 
chai'Mi,  "again." 

JVa'ku(-hu) — a  feather  to  wear  on  the 
head. 

ITa'ku'na  —  feathers  worn  on  the  head; 
a  feather  headdress.  They  are  usu- 
ally painted  and  beaded,  and  sometimes 
mounted  on  a  small  stick.  A  single 
feather  thus  worn  is  called  wa'ku. 

Waki.nyaS-oi  —  Tliunder's  Track.  The 
Sioux  name  of  a  locality  in  eastern 
South  Dakota.     See  Arapaho  song  14. 

TTaqui'si — Ugly  Face  Woman,  an  Arap- 
aho man.  Hi'si,  woman,  is  frequently 
abbreviated  to  si  in  composition. 

Wa'quithi  —  Bad  faces,  or  Ugly  faces ;  the 
principal  of  the  five  bands  of  the  south- 
ern Arapaho.  Their  chief,  Nawat,  or 
Left  Hand,  is  al.so  the  principal  chief 
of  the  southern  branch  of  the  tribe. 

Waldna'ni — a  black  mark  or  picture, 
from  watd'yd,  black .  See  Arapaho 
song  49. 

Wa'tdn-ga'a — Black  Coyote,  from  wa'tdn, 
black,  and  ga'a,  coyote.  A  southern 
Arapaho,  captain  of  the  Indian  police, 
and  one  of  the  principal  leaders  of  the 
Ghost  dance  among  the  Arapaho. 

Wa'wa — now;  it  also  gives  the  idea  of 
done,  or  completed. 

Wa'wagathd'na  —  I  have  already  put  him 
aside,  now  I  have  put  him  aside.  Wawa 
or  wauj',  "now,"  in  composition,  gives 
the  idea  of  "already"  or  completed 
action. 

Wa'wdna'dand'did — I  am  about  to  hum 
(i.  e.,  with  the  Bdliku'tha).  See  Arap- 
aho song  25. 


MooNET]-                                     ABAPAtlO  GLOSSARY                                        1023 

ITawiithahichiCcliinliiahiinagiiira-ii-inagalhi  YaihiiyiVna — five  places,  in  five  places; 

—  I  have  given  you  (plural)  again,  a  iroia  ya' th&n ,  five,  and  j/ttna,  places. 

headdress  of  magpie  feathers ;  from  wo'-  Ya'thun — five.     Other  numerals  are:  1, 

triilhU'bichachini'naba'nak,  1  havegiven  chd'saii/';  2,  hfni'si;  3,  hend'si;  4,yen;5, 

itbackagain;  H'o'-K-t,  magpie;  «)0</rt'<Ai>  ya'thuoTya'thun;  6,ni'tataq;  7,  ni'ia- 

a  bird's  tail  feathers.     In  the  verb  the  taq;  8,  ndaaiaq;  9,  thi'ataq;  10,  xottdtaq; 

root  is  from  b'mi'na,  I  Rive  it  to  him;  20,  ni'sa;  2S,n%'aa-thi'atSqu'n;  30,  nasa; 

waic' denotes  completion, as  "already"  40,  ye'ya;  50,  ya' thaiya ;  60,  nitatu'sa; 

done ;  chii  implies  repetition  or  return  70,  ni'satUaa ;  80,  nd'iatu'sa  ;   90,    thi'- 

of  action.     See  Arapaho  song  56.  atii'aa:  100,  wH'tat&'aa. 

Wunayit'uhii  —  for    JVu'nayu'ii,    they    are  Te'nia — the Vild  rose.     The  rosebush  is 

new.     WH'naya' ,  it  is  new.  yefnia ;  the  seed  berry  is  ye'nxtn,  liter- 

Ya'gaahi'na — for  I'a'hagaahi'na.  ally   "louse   child,"   from  the  resem- 

Ta'hagaahi'na  —  the     "coyote    gun"    or  blance  of  the  seeds  to  nits  or  lice.    See 

ceremonial  club  of  the  Ga'ahinffna  or  Arapaho  song  29. 

"Coyote  men."    See  Arapaho  song  41.  I'e'niaiWna — with  the  wild  rose;    from 

Tahe'eye'.'  —  an   unmeaning  exclamation  ye'nis,  the  wild  rose,  and  ti'naq,  with. 

iised  in  the  songs,  Tl'hd'a'a'hi'hi' —  an    unmeaning     word 

Ya''na-u'si'ya — how  bright  the  moonlight  combination  of  syllables  used  in  the 

is!  3^a'-«'«i'ya,  the  moonlight  is  bright.  gambling  songs.     See  Arapaho  song  69, 


THE  CHEYENNE 
TRIBAL  SYNONYMY 

ISa'hakotSn — Caddo  name;  "striped  arrows,"  hdh,  arrow.  The  Caddo  sometimes 
also  call  them  Siii'nabo,  from  their  Comanche  name, 

Cheyenne — popular  name,  a  French  spelling  of  their  Sioux  name.  It  has  no  connec- 
tion with  the  French  word  chien,  "  dog," 

DzUsPstds — proper  tribal  name;  nearly  equivalent  to  "our  people," 

Gatsa'lghi — Kiowa  Apache  name, 

Sitdsi'na  (singular  Hl'tdai) — Arapaho  name,  signifying  "scarred  people,"  from 
hitdshi'ni,  "scarred  or  cut."  According  to  the  Arapaho  statement  the  Cheyenne 
were  so  called  because  they  were  more  addicted  than  the  other  tribes  to  the 
practice  of  gashing  themselves  in  religions  ceremonies.  The  name  may  have 
more  special  reference  to  the  tribal  custom  of  cutting  off  the  fingers  and  hands 
of  their  slain  enemies,     (See  tribal  sign,  page  1024.) 

Itdsupuzi  —  Hidatsa  name,  "spotted  arrow  quills"  (Matthews). 

Ka'nahedwaataik — Cree  name,  "people  with  a  language  somewhat  like  Cree"  (Grin- 
nell). 

Niere'rikwata-kHni'ki — Wichita  name. 

Nanoni'ka-kare'nlki —  Kichai  name. 

Pagdndvo  —  Shoshoni  and  Comanche  name;  "striped  arrows,"  from  pdga,  "arrow," 
and  nai'o,  "striped." 

Sdk'o'ta — Kiowa  name;  seems  to  refer  to  "biting." 

Sa-ais-e-taa — proper  tribal  name  according  to  Clark  (Indian  Sign  Language,  99, 1885), 
The  form  should  be  Dzitsi'atda  as  given  above, 

Shaiela  or  Shaiena — Sioux  name ;  "  red,"  or  decorated  with  red  paint.  According  to 
Riggs,  as  quoted  by  Clark,  the  Sioux  call  an  alien  language  a  "red"  language, 
while  they  designate  one  of  their  own  stock  as  "  white,"  so  thatthe  name  would 
be  equivalent  to  "aliens."    The  Sioux  apply  the  same  name  also  to  the  Cree, 

Shid'navo  —  another  Comanche  name,  probably  a  derivative  from  the  word  Cheyenne. 

Shie'da  —  another  Wichita  name,  derived  from  the  word  Cheyenne. 

Staitan — -unidentified  tribal  name,  given  by  Lewis  and  Clark.     Identical  with  the 
Cheyenne,  from  their  own  word  Ifiatd'itdn,  "I  am  a  Cheyenne." 
14  ETH — PT  2 25 


-'■'of  THl    "^^ 


I  aa  vt  fl«  I 


1024  THE    GHOST  DANCE    RELIGION  [eth.axn.U 


TRIBAL  SIGN 

The  Cheyenne  tribal  sign,  made  by  drawing  the  right  index  finger 
several  times  across  the  left  forefinger,  is  commonly  interpreted  "cut 
fingers"  or  "cut  wrists,"  and  is  said  to  be  derived  from  their  custom  of 
cutting  off  the  fingers  and  hands  of  slain  enemies.  Although  the 
same  practice  was  found  among  other  tribes,  the  Cheyenne  were  par- 
ticularly distinguished  in  this  regard.  In  Mackenzie's  great  fight  with 
the  Cheyenne  in  Wyoming,  in  1876,  two  necklaces  made  of  human 
fingers  were  found  in  the  captured  Indian  camp,  together  with  a  small 
bag  filled  with  hands  cut  from  the  bodies  of  children  of  the  Shoshoni 
tribe,  their  enemies.  One  of  these  necklaces  was  afterward  deposited 
in  the  National  Museum  at  Washington.  (See  Bourlce  in  Kinth  Annual 
Report  of  the  Bureau  of  Ethnology.)  Some  competent  Indian  authori- 
ties say,  however,  that  the  sign  is  intended  to  indicate  "  stripe  people," 
or  "striped-arrow  people,"  referring  to  the  fact  that  the  Cheyenne 
usually  feathered  their  arrows  with  the  striped  feathers  of  the  wild 
turkey.  This  agrees  with  the  interpretation  of  the  name  for  the  Chey- 
enne in  several  different  languages. 

SKETCH  OF  THE  TRIBE 

The  Cheyenne  are  one  of  the  westernmost  tribes  of  the  great  Algon- 
quian  stock.  In  one  of  their  ghost  songs  they  sing  of  the  "turtle 
river,"  on  which  they  say  they  once  lived.  {Cheyenne  aony  3.)  From 
several  evidences  this  seems  to  be  identical  with  the  Saint  Croix,  which 
forms  the  boundary  between  Wisconsin  and  Minnesota.  This  state- 
ment agrees  with  the  opinion  of  Clark  {Indian  Sign  Language),  who 
locates  their  earliest  tradition  in  the  neighborhood  of  Saint  Anthony 
falls.  They  were  driven  out  by  the  Sioux  and  forced  toward  the 
northwest,  where  they  came  in  contact  with  the  Asiniboin  (called  by 
them  Hohe' ),  with  whom  they  were  never  afterward  at  peace.  At  a 
later  period,  according  to  Lewis  and  Clark,  they  lived  on  the  Chey- 
enne branch  of  Red  river,  in  northern  Minnesota,  whence  they  were 
again  driven  by  the  Sioux  into  the  i)rairie. 

In  1805  they  wandered  about  the  head  of  Cheyenne  river  of  Dakota 
and  in  the  Black  hills,  and  were  at  war  with  the  Sioux,  though  at 
peace  with  most  other  tribes.  Since  then  they  have  pushed  on  to  the 
west  and  south,  always  in  close  confederation  with  the  Arapaho. 
These  two  tribes  say  they  have  never  known  a  time  when  they  were 
not  associated.  About  forty  years  ago,  in  Wyoming,  the  band  since 
known  as  the  northern  Cheyenne  separated  from  the  others  (Clark), 
and  have  since  lived  chiefly  in  Montana  or  with  the  Sioux,  with  whom 
tlie  Cheyenne  made  peace  about  sixty  years  ago.  The  other  and 
larger  portion  of  the  tribe  continued  to  range  chiefly  on  the  lands 
of  the  Arkansas  and  Canadian  in  Colorado  and  the  western  Dart  of 


MooNEv]  DIVISIONS   OF   THE    CHEYENNE  1025 

Kansas  and  Oklahoma.  They  and  the  Arapaho  made  peace  with  the 
Kiowa  and  Comanche  in  1840,  and  raided  in  connection  with  these 
tribes  into  Texas  and  Mexico  until  assigned  in  1869  to  a  reserva- 
tion in  what  is  now  western  Oklahoma.  In  1874  they,  as  well  as  the 
Kiowa,  Comanche,  and  Kiowa  Apache,  again  went  on  the  warpath  in 
consequence  of  the  depredations  of  the  buffalo  hunters,  but  the  out- 
break was  speedily  suppressed.  In  1890  they  sold  their  reservation 
and  took  allotments  in  severalty.  The  northern  Cheyenne  joined  the 
Sioux  in  the  "Custer  war"  of  1876-77.  At  the  surrender  of  the  hos- 
tiles  they  were  removed  to  Oklahoma  and  placed  with  the  southern 
Cheyenne,  but  were  much  dissatisfied  with  their  location,  the  dis- 
satisfaction culminating  in  the  attempt  of  a  large  party,  under  Dull 
Knife,  to  escape  to  the  north,  in  September,  1878.  They  were  pursued, 
and  a  part  of  them  captured  and  confined  at  Fort  Robinson,  Nebraska, 
whence  they  made  a  desperate  attempt  to  escape  on  the  night  of  Jan- 
uary 9,  1879,  resulting  in  the  killing  of  nearly  all  of  the  prisoners. 
They  were  finally  assigned  a  reservation  in  Montana,  where  they  now 
are,  with  the  exception  of  a  few  among  the  Sioux.  According  to  the 
ofiicial  report  for  1892,  the  southern  Cheyenne  in  Oklahoma  numbered 
2,119,  the  northern  Cheyenne  in  Montana,  1,200,  and  those  with  the 
Sioux  at  Pine  Eidge,  South  Dakota,  120,  a  total  of  3,439. 

The  Cheyenne  have  eleven  tribal  divisidns.  They  have  at  least  two 
dialects,  but  probably  more.  The  tribal  divisions  in  their  order  in  the 
camping  circle  are — 

1. .UvVsts-uni'pahis  ("smoky  lodges" — Grinnell, ^de  Clark). 

2.  SUta'ya  or  SU'tasi'na.  This  is  one  of  the  most  important  divisions 
and  formerly  constituted  a  distinct  tribe,  but  was  afterward  incorpo- 
rated with  the  Cheyenne.  According  to  concurrent  Cheyenne  and 
Blackfoot  tradition,  as  given  by  Grinnell,  they  seem  originally  to  have 
been  a  part  of  the  Blackfeet,  who  became  separated  fi-om  the  main 
body  of  their  tribe  by  the  sudden  breaking  up  of  the  ice  while  crossing 
a  large  river.  They  drifted  to  the  southward  and  finally  met  and 
joined  the  Cheyenne  in  the  Black  hills.  Their  name,  spelled  Suit  by 
Grinnell,  is  said  to  mean  "  strange  talkers."  They  live  now  on  the 
upi)er  Washita  in  Oklahoma  and  speak  a  dialect  differing  considerably 
from  that  of  tlie  rest  of  the  tribe. 

3.  Psiiim-ita'niuw',  ("ridge-people;"  singular, /'«tMmi-<«n — Grinnell, 
fide  Clark). 

4.  Hewd-td'niuic,  " hairy  men."  The  name  is  also  sometimes  used 
collectively  to  designate  all  of  the  southern  Cheyenne  as  distinguished 
from  the  northern  Cheyenne,  called  collectively  Hmi'sis.  The  southern 
Cheyenne  are  also  designated  collectively  as  So'wdnid,  "  southerners." 

5.  d'ivimd'na,  "scabby."  This  name  is  said  to  have  been  given  them 
originally  on  account  of  an  epidemic  which  once  broke  out  among  their 
horses  and  rendered  them  mangy. 

6.  Wrtapi'u  ("haters"— Grinnell, ^de  Clark). 


1026 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


7.  Motd'mi-td'nimc,  "  dog  men,"  or  Ml'stcivil'nut,  "  heavy  eyebrows." 
This  is  also  the  name  of  one  of  the  divisions  of  their  warrior  organi- 
zation. 

8.  Otu'gunii. 

9.  Hmi'su,  "eaters."  This  is  the  most  important  division  of  the 
northern  Cheyenne,  and  the  name  is  also  used  by  those  of  the  south 
to  designate  all  the  northern  Cheyenne  collectively. 

10.  Anslcowi'ms. 

11.  Pinu'tgu' . 


DOOR,     E. 


Fig.  100 — Cheyenne  camping  circle. 


These  are  the  names  given  to  the  author  by  the  Cheyenne  them- 
selves as  the  complete  list  of  their  tribal  divisions.  Grinnell,  on  the 
authority  of  the  Clark  manuscript,  names  six  of  these  with  two  others, 
MatsV shTcota,  "corpse  from  a  scaffold,"  and  Miayuma,  "red  lodges," 
which  may  be  identical  with  some  of  the  others  named  above,  or  may 
perhaps  be  degrees  of  their  military  organization  instead  of  tribal 
divisions. 

In  the  great  ceremony  of  the  "  medicine  arrow,"  last  enacted  on  the 
Washita  in  1890,  the  camping  circle  opened  to  the  south.  At  all  other 
gatherings  of  the  tribe  the  circle  opened  to  the  east,  agreeable  to  the 


MooNEY]  CHARACTEK   OF   THE   CHEYENNE  1027 

general  Indian  custom,  the  several  divisions  encamping  in  the  order 
shown  in  figure  100. 

The  Cheyenne,  like  the  prairie  tribes  generally,  are,  or  were  until 
within  a  few  years  past,  a  nation  of  nomads,  living  in  skin  tipis,  and 
depending  almost  entirely  on  the  buffalo  for  food.  Yet  they  have  a  dim 
memory  of  a  time  when  they  lived  in  permanent  villages  and  planted 
corn,  and  in  their  genesis  tradition,  which  occupies  four  "  smokes"  or 
nights  in  the  telling,  they  relate  how  they  "lost"  the  corn  a  long  time 
ago  before  they  became  wanderers  on  the  plains.  They  deposit  their 
dead  on  scaffolds  in  trees,  unlike  their  confederates,  the  Arapaho,  who 
bury  in  the  ground.  Their  most  sacred  possession  is  the  bundle  of 
"medicine  arrows,"  now  in  possession  of  the  southern  division  of  the 
tribe.  They  have  a  miUtary  organization  similar  to  that  existing  among 
the  Arapaho  and  other  prairie  tribes,  as  described  under  number  43  of 
the  Arapaho  songs.  Above  all  the  tribes  of  the  plains  they  are  dis- 
tinguished for  their  desperate  courage  and  pride  of  bearing,  and  are 
preeminently  warriors  among  people  whose  trade  is  war.  They  are 
strongly  conservative  and  have  steadily  resisted  every  advance  of  civil- 
ization, here  again  differing  from  the  Arapaho,  who  have  always  shown 
a  disposition  to  meet  the  white  man  half-way.  In  fact,  no  two  peoples 
could  well  exhibit  more  marked  differences  of  characteristics  on  almost 
every  point  than  these  two  confederated  tribes.  The  Cheyenne  have 
quick  and  strong  intelligence,  but  their  fighting  temper  sometimes 
renders  them  rather  unmanageable  subjects  with  whom  to  deal.  Their 
conservatism  and  tribal  pride  tend  to  restrain  them  from  following 
after  strange  gods,  so  that  in  regard  to  the  new  messiah  they  assume  a 
rather  skeptical  position,  while  they  conform  to  all  the  requirements  of 
the  dance  code  in  order  to  be  on  the  safe  side. 

Clark,  in  his  Indian  Sign  Language,  thus  sums  up  the  charac\«ristics 
of  the  Cheyenne : 

As  a  tribe  tbey  have  beeu  broken  and  scattered,  but  in  their  wild  and  savage  way 
they  fought  well  for  their  country,  and  their  history  during  the  past  few  years  has 
been  written  iu  blood.  The  men  of  the  Cheyenne  Indians  rank  as  high  in  the  scale  of 
honesty,  energy,  and  tenacity  of  purpose  as  those  of  any  other  tribe  I  have  ever  met, 
and  iu  physique  and  intellect  they  are  superior  to  those  of  most  tribes  and  the  equal 
of  any.  Under  the  most  demoralizing  and  trying  circumstances  they  have  preserved 
in  a  remarkable  degree  that  part  of  their  moral  code  which  relates  to  chastity,  and 
public  sentiment  has  been  so  strong  iu  them  in  regard  to  this  matter  that  they  have 
been,  and  are  still,  noted  among  all  the  tribes  which  surround  them  for  the  virtue  of 
their  women. 

The  Cheyenne  language  lacks  the  liquids  I  and  r.  It  is  full  of  hiss- 
ing sounds  and  difiicult  combinations  of  consonants,  so  that  it  does  not 
lend  itself  readily  to  song  composition,  for  which  reason,  among  others, 
the  Cheyenne  in  the  south  usually  join  the  Arapaho  in  the  Ghost  dance 
and  sing  the  Arapaho  songs. 


1028  THE    GHOST-DANCE    RELIGION  [eth.ann.u 

SONGS  OF  THE  CHEYENNE 

ft 
1.  O'tX  na'nisI'nasists 

O'tii  nii'nisl'njislsts — Ehe'e'ye' ! 
O'tii  nii'nisl'iiiislsts  —  Ehe'e'ye' ! 
Mii'tesema'moestii'nowe't — Ahe'e'ye'! 
Mii'tesemii'moestii'nowe't — Ahe'e'ye'! 
Ho'ivitu'simo'mol'ts — E'iihe'e'ye'l 
Ho'ivitu'simo'moI'tB — E'ahe'e'ye'! 
Nu'ka'eshe'vao'e'tse' 
Nitu'si'mitii'mm, 
Nitu'si'mitii'nua. 

Translation 

Well,  my  children — Ehe'e'ye'! 

Well,  my  children  —  Ehe'e'ye'! 

When  you  meet  your  friends  again  —  Ahe'e'ye'! 

When  you  meet  your  friends  again  —  Ahe'e'ye'! 

The  earth  will  tremble — E'ahe'e'ye'! 

The  earth  will  tremble — E'ahe'e'ye'! 

The  summer  cloud  (9) 

It  will  give  it  to  us. 

It  will  give  it  to  us. 

The  interpretation  of  this  song  is  imperfect  and  the  meaning  is  not 
clear.  It  evidently  refers  to  the  earthquake  which  it  is  supposed  will 
occur  at  the  moment  of  contact  of  the  spirit  world  with  the  old  earth. 
The  literal  meaning  of  the  second  line,  rendered  "  when  you  meet  your 
friends  again,"  is  "  when  you  are  living  together  again." 

2.  Eha'n  esho'ini' 

Ehii'n  esho'ini', 
Eha'n  esho  ini', 
Hoi'v  esho'ini', 
Hoi'v  esho'ini', 
I'yoha' — Eye'ye'! 
I'yohii'  —  Eye'ye' ! 
I'nisto'niwo'ni — Ahe'e'ye' ! 
I'nisto'niwo'ni — Ahe'e'ye' ! 

Translation 

Our  father  has  come, 
Our  father  has  come. 
The  earth  has  come. 
The  earth  has  come, 
It  is  rising — Eye'ye' ! 
It  is  rising — Eye'ye' ! 
It  is  humming — Ahe'e'ye' ! 
It  is  humming — Ahe'e'ye' ! 

This  is  the  song  composed  by  Porcupine,  the  great  leader  of  the  Ghost 
dance  among  the  northern  Cheyenne.    It  refers  to  the  coming  of  the 


MooNEY)  EARLY    CHEYENNE    HABITAT  1029 

new  earth  wliicli  is  to  come  over  this  old  world  and  which  is  represented 
as  making  a  humming  or  rolling  noise  as  it  swiftly  approaches. 

3.  NX'xiso'NASl'STSim' 

Nii'niso'naBl'stsilii', 
Nii'niso'uiisl'stsihi', 
Hi'tiiii'ni   mii'noyu'hii', 
Hi'tiiil'ni  mii'noyu'hii', 
Owa'ni   tsi'nitai'-wosi'hi', 
Owa'ni  tsi'nitai'-wosi'hi', 
Tsl'nitai'-womai'-wosihi', 
Tsl'nitai'-woniai'-wosihi'. 
I'hiini'  i'hiwo'uhi', 
I'hiini'  i'hiwo'uhi'. 

Translation 

My  children,  my  children. 
Here  is  the  river  of  turtles, 
Here  is  the  river  of  turtlen, 
Where  the  various  liviug  things, 
Where  the  various  living  things, 
Are  painted  their  different  colors, 
Are  painted  their  different  colors. 
Our  father  says  so, 
Our  father  says  so. 

This  song  has  a  very  pretty  tune.  The  Cheyenne  claim  to  have  lived 
originally  in  the  north  on  a  stream  known  to  them  as  the  "  River  of 
Turtles."  Reverend  H.  R.  Voth,  former  missionary  among  the  Cheyenne 
and  Arapaho,  states  that  the  Indians  say  that  along  the  banks  of  this 
stream  were  clays  of  different  colors  which  they  used  for  paint.  In  a 
letter  of  October  1, 1891,  he  says:  "  I  have  now  in  my  possession  some 
red  and  some  gray  or  drab  paint  that  Black  Coyote  brought  with  him 
from  the  north,  which  he  claims  came  from  that  ancient  Turtle  river, 
and  which  the  Indians  are  now  using  to  paint  themselves.  They  say 
there  are  more  than  two  kinds  of  color  at  that  river,  or  at  least  used  to 
be."  According  to  Clark  (Indian  Sign  Language,  page  99)  the  oldest 
traditions  of  the  Cheyenne  locate  their  former  home  on  the  headwaters 
of  the  Mississippi  in  Minnesota,  about  where  Saint  Paul  now  is.  Other 
facts  corroborate  this  testimony,  and  the  traditional  "Turtle  river" 
would  seem  to  be  identical  with  the  Saint  Croix,  which  is  thus  described 
by  Coxe  in  1741 : 

A  little  higher  up  is  the  river  Chabadeda,  above  which  the  Meschacebe  makes  a 
fine  lake  twenty  miles  long  and  eight  or  ten  broad.  Nine  or  ten  miles  above  that 
lake,  on  the  east  side,  is  a  large  fair  river,  called  the  river  of  Tortoises,  after  you 
have  entered  a  little  way,  which  leads  far  into  the  country  to  the  northeast,  and  is 
navigable  by  the  greatest  boats  forty  miles.  About  the  same  distance  farther  up, 
the  Meschacebe  is  precipitated  from  the  rocks  about  fifty  feet,  but  is  so  far  navigable 
by  considerable  ships,  as  also  beyond,  excepting  another  fall,  eighty  or  ninety  miles 
higher,  by  large  vessels,  uuto  its  sources,  which  are  in  the  country  of  the  Sienx,  not 


1030  THE    GHOST-DANCE    RELIGION  [eth.anx.u 

at  a  very  great  distance  from  Hudson's  bay.  There  are  many  other  smaller  rivers 
which  fall  into  the  Meschacebe,  on  both  sides  of  it,  but  being  of  little  note,  and  the 
description  of  them  of  small  consequence,  I  have  passed  over  them  in  silence. 
(Coxe,  Carolana,  1741,  in  French's  Hist.  Coll.  of  La.,  part  2,  233,  1850.) 

i.  NX'sbk'nkhk'  khe'yowo'mi 

Nii'see'nehe'  ehe'yowo'mi, 
Nii'see'nehe'  ehe'yowo'mi, 
E'naii'ne  mii'noyo'h  ehe'yowo'mi, 
E'naa'ne  mii'noyo'h  ehe'yowo'mi. 

Translation 

I  waded  into  the  yellow  river, 

I  waded  into  the  yellow  river. 

This  was  the  Turtle  river  into  which  I  waded, 

This  was  the  Turtle  river  into  which  I  waded. 

This  song  is  probably  explained  by  the  cue  immediately  preceding. 

5.  Wosi'VA-X'X' 

Wosi'va-a'a', 
*  •  Wosi'vii-il'a',  , 

Niinima-iya, 
Niinima-iyii, 
A'hiya'e'yeo'heye' ! 
A'hiya'e'yee'hej'e' ! 

Translation 

The  mountain, 
The  mountain. 
It  is  circling  around, 
It  is  circling  around, 
A'hiya'e'yee'heye' ! 
.i'hiya'e'yee'heye' ! 

The  interpretation  of  this  song  is  not  satisfactory.  It  was  explained 
that  by  the  mountain  was  meant  the  new  earth,  which  was  represented 
as  approaching  rapidly  with  a  circular  motion. 


6.  Ni'ha-i'hi'hi' 

Ni'ha-i'hi'hi', 

Ni'ha-i'hi'hi', 

Na'eso'yutu'hi', 

Na'eso'yutu'hi', 

U'guchi'hi'hi', 

U'guchi'hi'hi', 

Na'uisto'hewu'hi', 

Na'nisto'hewu'hi', 

Ga' !  Na'hewu'hi, 

6a' !  Na'hewu'hi. 


MooNKY]  SONGS   OF   THE   CHEYENNE  1031 


Tranilation 

My  father, 
My  father, 
I  oime  to  him, 
I  come  to  him, 
The  crow, 
The  crow, 
I  cry  like  it, 
I  cry  like  it, 
Caw!  I  say. 
Caw!  I  say. 

The  connection  of  the  crow  with  the  doctrine  of  the  Ghost  dance  has 
already  been  explained.     See  Arapaho  song  36. 

7.  Hi'aWU'HI  — HI'HI'HAI'-YAI' 

Hi'awu'hi  —  Hi'hi'hai'-yai' ! 

Hi'awu'hi  —  Hi'hi'hai'-yai' ! 

Ni'asl'tano'ni — Hi'hi'hai'-yai'! 

Ni'iisl'tauo'ni  —  Hi'hi'hai'-yai'! 

Hi'iima'  wihu'i  —  Hi'hi'hai'-yai'! 

Hi'iima'  wihu'i — Hi'hi'hai'-yai'! 

Ni'hihi'no'ni — Hi'hi'hai'-yai'! 

Ni'hihi'no'ni — Hi'hi'hai'-yai'!  ■  * 

Ni'shiha'tiimo'ni  —  Hi'hi'hai'-yai'! 

Nl'shiba'tiimo'ni  —  Hi'hi'hai'-yai'! 

Translation 

The  devil — Hi'hi'hai'-yai' ! 
»  .The  devil — Hi'hi'hai'-yai' ! 

We  have  put  him  aside  —  Hi'hi'hai'-yai'! 
We  have  put  him  aside  —  Hi'hi'hai'-yai'! 
The  White  Man  Above  —  Hi'hi'hai'-yai'! 
The  White  Man  Above  —  Hi'hi'hai'-yai' ! 
He  is  our  father — Hi'hi'hai'-yai' ! 
He  is  our  father  —  Hi'hi'hai'-yai' ! 
He  has  blest  us  —  Hi'hi'hai'-yai' ! 
He  has  blest  us  —  Hi'hi'hai'-yai' ! 

It  is  hardly  necessary  to  state  that  the  idea  of  a  devil  is  not  aborigi- 
nal, although  now  embodied  in  the  Indian  mythology  and  language 
from  contact  with  the  whites.  The  "White  Man  Above"  is  under- 
stood to  mean  the  ruler  whose  precursor  the  messiah  is,  equivalent  to 
our  idea  of  God. 

8.  Ni'ha  —  E'ykhe'!  E'hb'byk 

Ni'ha — E'yehe'!   E'he'eye'! 
Ni'ha — E'yehe'!  E'he'eye'! 
Tsl'staino'nohyo't  —  Ehe'eye' ! 
Tsl'stamo'nohyo't  —  Ehe'eye'! 
O'tiita'wome'miipe'wii — He'eye'! 
O'tiita'wome'miipe'wU — He'eye' ! 
Ni'mistii'tuhil'ini  —  He'eye' ! 
Ni'mistii'tuhti'mi  —  He'eye' ! 
E'hiwou',  E'hiwou' — He'! 


1032  THE   GHOST-DANCE   RELIGION  [eth.aks.u 

Translation 

My  father — E'yehe'!  E'he'eye'.' 
My  father — E'ljehe'!  E'he'eye'! 
When  I  first  met  him — Ehe'etje'! 
When  I  first  met  him — Ehe'eye'! 
"In  the  blue-green  water — He' eye'. ' 
"In  the  blue-green  water  —  He' eye'! 
You  must  take  a  bath"  —  He' eye'! 
You  must  take  a  bath"  —  He' eye'! 
Thus  he  told  me,  thus  he  told  me  —  He'! 

Quite  a  number  of  the  Cheyenne  ghost  songs  refer  to  rivers  seen  in 
the  spirit  world,  these  being  frequently  designated  by  colors,  as  yellow, 
blue,  etc.  It  may  be  that  certain  rivers  play  a  jirominent  part  in  their 
mythology,  and  as  has  been  said  they  locate  their  earliest  traditional 
home  on  the  "Turtle  river."  The  word  here  rendered  "blue-green" 
might  mean  either  blue  or  green,  as  in  Cheyenne  and  in  many  other 
Indian  languages  the  two  colors  are  not  differentiated.  Compare 
Cheyenne  song  number  16. 

9.  A'min()'qi 

A'minft'qi —  I'yahe'yahe'e' ! 
A'mlnft'qi —  I'yahe'yahe'e' ! 
Nl'stsishi'hiyo'honi'mani  —  Ahe'e'ye'! 
Nl'stsishi'hiyo'honi'miini — Ahe'e'ye' ! 
Nl'shka'nl  nl'stsishl'nutsi'mani  —  Ahe'e'ye' ! 
NI  shka'nl  nl'stsishl'nutsi'mani — Ahe'e'ye' ! 
Ehil'ni  ni'nini'etti'ni — Ahe'e'ye' ! 
Eha'ni  ni'nlni'etii'ni — Ahe'e'ye'! 

Translation 

My  comrade — I'yahe'yahe'e'! 
My  comrade — I'yahe'yahe'e'! 
Let  us  go  and  play  shinny  —  Ahe'e'ye'! 
Let  us  go  and  play  shinny — Ahe'e'ye'! 
Let  us  look  for  our  mother — Ahe'e'ye'! 
Let  us  look  for  our  mother  —  Ahe'e'ye'! 
Our  father  tells  us  to  do  it — Ahe'e'ye'! 
Our  father  tells  us  to  do  it — Ahe'e'ye'! 

This  song  was  composed  by  Mo  ki,  "  Little  Woman,"  the  Cheyenne 
wife  of  Grant  Left-hand.  Although  a  young  woman,  she  is  regarded 
as  a  leader  in  the  Cheyenne  Ghost  dance,  having  been  in  frequent 
trances  and  composed  numerous  songs.  In  this  she  relates  her  expe- 
rience in  one  trance,  during  which  she  and  her  girl  comrade  played 
together  the  woman's  game  of  shinny,  already  described,  and  then  went 
to  look  for  their  mothers,  who  had  gone  to  the  spirit  world  years  before. 

10.  He'stutu'ai 

He'stutu'ai — Yii'hii'yii'I 
He'sutu'iii — 
[Jrf  UHtuni]. 


MOONEYJ 


THE   CRAZY   DANCE  1033 


Translation 


The  Imftalo  head—  Td'M'yW! 
The  half  l)iiHalo— 
^Ad  libitum]. 

Tliis  song  refers  to  the  crazy  dance,  which  the  author  of  the  song 
saw  the  former  warriors  of  his  tribe  performing  in  the  spirit  world. 
The  crazy  dance,  called  Psam  by  the  Cheyenne  and  Ahaka'wu  by  the 
Arapaho,  belonged  to  one  order  of  the  military  organization  already 
described  in  treating  of  the  Arapaho  songs.  (See  Arapaho  song  43.) 
The  name  in  both  languages  is  derived  from  the  word  for  "crazy." 
Men,  women,  and  children  took  part  in  the  ceremony,  dressed  in  skins  or 
other  costume  to  represent  various  animals,  as  buflfalos,  panthers,  deer, 
and  birds,  with  one  bear,  two  foxes,  and  seven  wolves,  besides  two 
"  medicine  wolves,"  Eacli  strove  to  imitate  the  animal  personated  iu 
action  as  well  as  iu  appe.irance.  It  was  the  business  of  the  two  foxes 
to  be  continually  running  and  stumbling  over  the  others  in  their  eflPorts 
to  escape  from  the  crowd.  The  dance,  whose  essential  feature  was  the 
doing  of  everything  by  contraries,  had  its  parallel  among  many  eastern 
tribes,  particularly  among  the  old  Huron  and  Iroquois.  It  was  con- 
sidered the  most  picturesque  and  amusing  dance  among  the  prairie 
tribes.  The  "half  buffalo"  of  the  song  refers  to  the  robe  worn  by 
certain  of  the  dancers,  which  consisted  of  the  upper  half  of  a  buffalo 
skin,  the  head  portion,  with  the  horns  attached,  coming  over  the  head 
of  the  dancers.  The  dance  was  an  exhibition  of  deliberate  craziness 
in  wliich  the  performers  strove  to  outdo  one  another  in  nonsensical  and 
Irenzied  actions,  particularly  in  constantly  doing  the  exact  opposite  of 
what  they  were  told  to  do.  It  was  performed  only  in  obedience  to  a 
vow  made  by  some  person  for  the  recovery  of  a  sick  child,  foe  a  suc- 
cessful war  expedition,  or  for  some  other  Indian  blessing.  It  lasted 
four  days,  the  performers  dancing  naked  the  first  three  days  and  iu 
full  dance  costume  on  the  fourth.  The  leaders  in  the  absurdities  were 
two  performers  whose  botlies  and  cheeks  were  i)ainted  with  white  clay, 
and  whose  ears  were  filled  with  hair  shed  by  the  buffalo,  which  was 
believed  to  confer  strong  "medicine"  powers.  They  carried  whistles, 
and  shot  at  the  spectators  with  blunt  arrows.  Almost  every  license 
was  permitted  to  these  two,  who  in  consequence  were  really  held  in 
dread  by  the  others.  Among  other  things  the  crazy  dancers  were 
accustomed  to  dance  through  a  fire  until  they  extinguished  it  by  their 
tramping.  This  was  done  in  imitation  of  the  fire-moth,  called  aha'Ma', 
"crazy,"  by  the  Arapaho,  which  hovers  about  a  flame  or  fire  and  finally 
flies  into  it.  They  also  handled  poisonous  snakes,  and  sometimes,  it  is 
said,  would  even  surround  and  kill  a  buflalo  by  their  unaided  physical 
strength.  The  Cheyenne  dance  differed  somewhat  from  that  of  the 
Arapaho.    It  was  last  performed  in  the  south  about  ten  years  ago. 


1034  THE    GHOST-DANCE   RELIGION  [eth.ann.U 


11.  Na'mio'ts 

Na'mio'ts — Ehe'ee'ye' ! 

Na'mio'ts — Ehe'ee'ye' ! 

NU'tosI'noe'yotsI'nots  he'wowi'tas  —  E'yahe'eye' ! 

Nii'tosl'noe'yotsl'nots  he'wowi'tas — E'yahe'eye' ! 

Nl'tsiivi'siwo'miitsl'nowa'  — 

Nl'tsavl'slwo'matsl'nowa'. 

Translation 

I  am  coming  in  sight  —  Ehe'ee'ye'! 

I  am  coming  in  sight — Ehe'ee'ye'! 

I  bring  the  whirlwind  with  me — E'yahe'eye'! 

I  bring  the  whirlwind  with  me — E'yahe'eye'! 

That  you  may  see  each  other  — 

That  you  may  see  each  other. 

The  whirlwind  is  regarded  with  reverence  by  all  the  prairie  tribes. 
In  the  mythology  of  the  Ghost  dance  it  seems  to  be  an  important  factor 
in  assisting  the  onward  progress  of  the  new  world  and  the  spirit  army. 
It  is  mentioned  also  in  several  Arapaho  ghost  songs. 


12.  A'gachi'hi 

A'gachi'hi, 

A'gachi'hi, 

I'nimii'iha', 

I'pimU'iha'. 

Hi'tsina'yo, 

Hi'tsina'yo — 

Na'vishi'nima'  yu'suwu'nutu', 

Na'vishi'nima'  yu'suwu'nutu'. 

Translation 

The  crow,  the  crow. 
He  is  circling  around, 
He  Is  circling  around. 
His  wing,  his  wing — 
I  am  dancing  with  it, 
I  am  dancing  with  it. 

This  song  refers  to  the  sacred  crow  feathers,  which  certain  of  the 
dancers  wear  upon  their  heads  in  the  Ghost  dance,  as  explained  in 
the  Arapaho  songs. 

13.    NX'NISE'NASfi'STSE 

Na'nise'niisS'stse  nii'shi'nisto'ni'va — He'eye' ! 
Na'nise'niisb'stse  nil  shi'nisto'ni'va—  He'eye' 1 
Nii'niso'niwo',  nii'niso'niwo', 
I'votii'omo'mgstii'o — He'eye' ! 
I'votii'omo'mestii'o — He'eye' ! 
Nii'visi'vUmii',  na'vi'siviima'. 


HoosEV]  SONGS   OF   THE   CHEYENNE    "  1035 

Tranilation 

My  children,  I  am  now  humming — Ife'eye'.^ 

My  chihlren,  I  am  now  humming — Ee'eije'! 

Your  children,  your  children, 

They  are  crying — Jle'eye'! 

They  are  crying —  Ile'etje'! 

They  are  hurrying  mo  along, 

They  are  hurrying  me  along. 

This  song  is  supposed  to  be  addressed  by  the  father  or  messiah  to 
his  disciples.  He  tells  them  that  their  children  in  the  spirit  world  are 
crying  to  be  reunited  with  their  friends  here,  and  thus  are  hastening 
their  coming.  The  expression,  "  I  am  humming,"  may  possibly  refer  to 
his  rapid  approach. 

14.  Ogo'ch — Ehe'eyk' 

Ogo'ch  —  Ehe'eye' ! 
Ogo'ch  —  Ehe'eye' ! 
Tseii'nehii'sl  uii'viho'm, 
Tseii'nehii'sl  nii'viho'm. 
A'ae'vii,  A'ae'va, 
Nt'stsistii'nii'  e'wova'shimii'nTBts, 
Nl'stsistii'nii'  e'wova'shima'nists. 
Ni'shivii'tiimii'ni, 
Ni'Bhivii'tiimii'ni. 

Trantlation 

The  crow — EM  eye'! 
The  crow — Eh^ eye's 
I  saw  him  when  he  iiew  down, 
I  saw  him  when  he  flew  down. 
To  the  earth,  to  the  earth. 
He  has  renewed  our  life, 
He  has  renewed  our  life. 
He  has  taken  pity  on  us, 
He  has  taken  pity  on  us. 

This  song  was  composed  by  Grant  Left-hand's  wife.  The  Crow  is 
here  considered  as  the  lord  of  the  new  spirit  world. 


15.  TsIsg'soyo'tsIto'ho 

Tslso'soyo'tslto'ho, 

Tslso'soyo'tslto'ho, 

He'stiinowii'hehe', 

He'stiinowii'hehe', 

Niiviho'siini'hi, 

Niiviho'siini'hi, 

Tse'novi'tiitse'stovi, 

Tse'novi'tjitse'stovi, 

A'koyoni'viihe', 

A'koyoni'vahe'. 


1036  THE    GHOST-DANCE   BELIGION  [eth  ann.u. 

Translation 

While  I  was  going  about, 

While  I  was  going  about, 

Among  the  people,  at  my  home. 

Among  tlie  people,  at  my  home, 

I  saw  them, 

I  saw  them. 

Where  they  gambled, 

Where  they  gambled, 

With  the  dko'yo  wheel, 

With  the  ako'yo  wheel. 

This  song  was  also  composed  by  Mo'  ki,  the  wife  of  Grant  Left- 
hand.  The  expression  here  rendered  "my  home"  is  literally  "where  I 
belonged,"  as,  since  the  deatli  of  her  children,  she  speaks  of  the  spirit 
world  as  her  own  proper  home.  In  this  song  she  tells  how  she  found 
her  departed  friends  playing  the  game  of  the  a  Ico'yo  or  ba'qati  wheel, 
as  described  in  Arapaho  song  49. 


16.  Ni'HA — E'ykhk'e'yeyk' 

Ni'ha — E'yehe'e'yeye'  1 
Ni'ha — E'yehe'e'yeye'! 
Hi'niso'nihu'  —  Hi'yeye' ! 
Hi'niso'uihu'  —  Hi'yeye' ! 
O'tatii'womi'  mti'piva'  —  He'e'ye'! 
O'tlitii'womi'  mii'piva' — He'e'ye'! 
E'tutu'hamo  tu  —  He'eye' ! 
E'tatu'hamo'tu  —  He'eye' ! 
Na'hisi'maqa'niwo'm — Ahe'eye' ! 
Nii'hisi'maqa'niwo'm — Ahe'eye'! 
E'ta' wu'hota'nu  —  He'eye' ! 
E'tii'wu'hota'nu  —  He'eye' ! 

Translation 

My  fsithei^E'yehe'e'i/ey^  ! 
My  father  —  E'yehe'e'yeye' ! 
His  children — Hi'yeye' ! 
His  children  —  Hi'yeye' ! 
In  the  greenish  water — He'e'ye'! 
In  the  greenish  water — He'e'ye' ! 
He  makes  them  swim — He'eye'! 
He  makes  them  swim — He'eye' ! 
We  are  all  crying — Ahe'eye'! 
We  are  all  crying — Ahe'eye' ! 

This  song  conveys  nearly  the  same  idea  as  that  of  number  8.  The 
expression  "  We  are  all  crying"  might  be  rendered  "  We  are  all  i)leading, 
or  praying"  to  the  father,  to  hasten  his  coming. 


MboNiiT]  SIGNIFICANCE    OF   RED  1037 


17.  A'oa'ch— Ehe'e'yk' 

A'ga'ch  —  Khe'e'ye' ! 
'  A'ga'ch  —  Ehe'e'ye' ! 

Ve'ta  chi  —  He'e'ye' ! 
Ve'ta'chi  —  He'e'ye' ! 
E'lioi'otsl'stu, 
E'boi'otsl'stu. 
Ma'e'tumu'nu'  —  He'e'ye' ! 
Ma'e'tunm'nu'  —  He'e'ye' ! 
E'ho'i'o'tso', 
E'ho'i'o'tso'. 
Nii'vi'sivfl'qewo'nit, 
Nii'vi'givft'qewo'nlt. 
NIstii'koiia'oe'vo, 
NIstii'kona'oe'vo. 
E'lie'vo'o',  E'he'vo'o'. 

Translation 

The  crow  —  Ehe'e'ye'.' 
The  crow  —  Ehe'e'ye'! 
The  grease  paint  —  He'e'ye'  1 
The  grease  paint — He'e'ye'! 
He  brings  it  to  me, 
He  brings  it  to  me. 
The  red  paint — He'e'ye"! 
The  red  paint — He'e'ye'! 
He  brings  it, 
He  brings  it. 
^  I  jirepare  myself  with  it, 

I  prepare  myself  with  it. 
It  will  make  you  strong, 
It  will  make  you  strong. 
He  tells  me,  He  tells  me.  , 

lied  is  a  sacred  color  with  all  ludiaiis,  and  is  usually  symbolic  of 
strength  and  success,  and  for  this  reason  is  a  favorite  color  in  painting 
the  face  and  body  for  the  dance  or  warpath,  and  for  painting  the  war 
pony,  the  lance,  etc.  On  all  imi)ortant  occasions,  when  painting  the 
face  or  body,  the  skin  is  first  anointed  with  grease  to  make  the  paint 
adhere  better,  so  as  not  to  obscure  the  sharp  lines  of  the  design. 

18.  N.X'NISO'NASrSTSI — Hk'k'yk' 

Nii'niso'niisl'stsi  —  He'e'ye' ! 
Nii'niso'uasl'stsi — He'e'ye' ! 
Vi'niinii'tuu'wa  o'gocbi'^Ahe'e'yeM 
Vi'nan.'i'tmi'wa  o'gochi' — Ahe'e'ye'! 
NI'stsivT'sbiwo'miitsI'no, 
Nl'stsivl'shiwo'miitsl'no. 

Translation 

My  children — He'e'ye"! 
My  children  —  He'e'ye"! 


1038  THE    GHOST-DANCE    RELIGION  [eth.>nn.U 

Kill  a  buft'alo  (or  beef)  for  the  Crow  —  Ahe'e'ye'! 
Kill  a  buifalo  (or  beef)  for  the  Crow  —  Ahe'e'ye'! 
By  that  means  I  shall  see  you, 
By  that  means  I  shall  see  you. 

This  song  refers  to  the  feast  which  accompanies  every  dance.  The 
implied  meaning  is  that  the  people  must  get  ready  for  a  dance  in  order 
that  they  may  see  the  Crow,  their  father. 

19.  A'guga'-ihi 

•  A'gnga-ihi, 

A'guga'-ihi. 
Tsi'shista'hi'sihi', 
Tsi'shista'hi'sihi'. 
I'hoo'Hsihi', 
I'hoo"tsihi'. 
TsItUwo"tahi', 
T8ltawo''tahi'. 
Hi'nisa'nflhi', 
Hi'nisa'nflhi'. 
Tsltiiwo'mohu', 
Tsltiiwo'mohu'. 

Translation 

The  crow  woman  — 
The  crow  woman  — 
To  her  home, 
To  her  home, 
She  is  going, 
She  is  going. 
She  will  see  it, 
She  will  see  it. 
Her  children, 
Her  children. 
She  will  see  them. 
She  will  see  them. 

This  song  was  also  composed  by  Mo''ki,  "  Little  Woman,"  the  wife  of 
Grant  Left-hand.  On  account  of  her  frequent  trances  and  consequent 
leadership  in  the  Cheyenne  Ghost  dance,  she  assumes  the  title  of  the 
Crow  Woman,  i.  e.,  the  woman  messenger  from  the  spirit  world.  The 
story  of  her  own  and  her  husband's  connection  with  the  Ghost  dance  is 
of  interest  for  the  light  it  throws  on  the  working  of  the  Indian  mind, 
especially  with  regard  to  religion. 

Mo''ki  is  a  young  Cheyenne  woman  married  to  a  young  Arapaho,  Grant 
Left-hand,  about  30  years  of  age,  a  former  Carlisle  student,  and  the 
son  of  Nawat,  or  Left-hand,  the  principal  chief  of  the  southern  Arap- 
aho. Notwithstanding  several  years  of  English  education,  Grant  is  a 
firm  believer  in  the  doctrine  and  the  dance,  and  the  principal  organizer 
and  leader  of  the  auxiliary  "  crow  dance"  in  his  own  tribe,  while  his 
V  ife  is  as  prominent  in  the  Ghost  dance  among  the  Cheyenne,  and  has 
composed  a  series  of  a  dozen  or  more  songs  descriptive  of  her  various 
trance  experiences  in  the  other  world. 


GRANT  LEFT-HAND  AND  THE  DANCE 


1039 


Her  first  child  died  soon  after  birth,  and  the  young  mother  was 
keenly  affected  by  the  bereavement.  Afterward  a  boy  was  born  to 
them,  and  became  the  idol  of  his  parents,  especially  of  the  father.  He 
grew  up  into  a  bright  and  active  little  fellow,  but  when  about  4  years 
of  age  was  suddenly  seized  with  a  spsism  in  the  night  and  died  iu  a  few 
minutes,  almost  before  his  father  could  reach  his  bed.  This  second 
loss  brought  deep  sorrow  to  them  both,  and  the  mother  brooded  over 
it  so  that  there  was  serious  fear  for  her  own  life.  Then  came  the  Ghost 
dance  and  the  new  doctrine  of  a  reunion  with  departed  friends.  The 
mother  went  to  the  dance,  fell  into  a  trance,  met  her  children  as  in  life, 
and  played  with  her  little  boy.  On  awaking  and  returning  home  she 
told  her  husband.  He  could  hardly  believe  it  at  first,  but  it  required 
but  little  persuasion  to  induce  him  to  attend  the  next  Ghost  dance  with 
her,  because,  as  he  said,  "  I  want  to  see  my  little  boy."  He  himself 
fell  into  a  trance,  saw  his  children,  and  rode  with  his  little  boy  on  the 
horse  behind  him  over  the  green  prairies  of  the  spirit  land.  From  that 
time  both  became  devoted  adherents  and  leaders  of  the  Ghost  dance; 
their  trances  have  been  frequent,  and  every  dance  is  welcomed  as  another 
opportunity  of  reunion  with  departed  friends.  The  young  man  was 
deeply  aft'ected  as  he  spoke  of  his  love  for  his  children,  the  sudden 
death  of  the  little  boy,  and  their  second  meeting  .in  the  other  world, 
and  as  his  wife  sat  by  his  side  looking  up  into  our  faces  and  listening 
intently  to  every  word,  although  she  understood  but  little  English,  it 
could  not  be  doubted  that  their  faith  in  the  reality  of  the  vision  was 
real  and  earnest.  Every  Indian  parent  who  has  lost  a  child,  every  child 
who  has  lost  a  parent,  and  every  young  man  and  woman  who  has  lost 
a  brother,  sister,  or  friend  affirms  a  similar  reason  for  belief  in  the 
•    Ghost  dance.  t 

CHEYENNE  GLOSSARY 


A'ae'vii — for  HoVvA. 

A'gach — for  O'go'vlii. 

A'gachi'hi — for  O'go'chi. 

A'guga'-ihi  —  for  Ogo'gai: 

Ahe'eije'  —  an     unmeaniiif;     exclamation 

used  iu  the  songs. 
Ahiyu'eyee'lieye'  —  ibid. 
Jtko'i/o  —  tlie    C'lieyenne    name    for    tlie 

hn'qdti  gaming  wheel.      See   Arapaho 

song  49. 
A''koyonVv(l  —  with  the  ii'ko'yo  wheel. 
Akwiu  —  for  «  Ao'i^o,  the  Cheyenne  name 

of  the  ba'qati  wheel. 
A'minuqi — my  (female)    comrade  (voca- 
tive). 
Annkowi'nSs —  a  Cheyenne  division.     The 

meaning  of  the  name  is  unknown. 
CuEYKSNE  —  the  popular  name  for  the 

Cheyenne   tribe.     It   is   derived   from 
14  ETH — PT  2 2G 


their  Sionx  name  Shaic'na  or  Shai'ela, 

"red,"  and  figuratively  "alien."' 
DzitsVsliis  —  "  onr  people ; "  the  name  used 

by  the  Cheyenne  for  themselves. 
Eiihe'eye' — an    unmeaning    exclamation 

used  in  the  songs. 
Ehtin  or  Ehdni  —  for  Ihiinh. 
Ehe'ee'ye'  —  an    unmeaning    exclamation 

used  in  the  songs. 
Ehe'eye'  —  ibid. 
E'hevo  —  for  I'hiuo. 
E'heyowo'mi — yellowish. 
Ehoi'otsht  —  he  brings  it.     Another  form 

is  Ehoi'otao.     Xa'hoiotsVst,  I  bring  it. 
Ehoi'olao'  —  another  form  of  Ehoi'otsiet. 
E'niiii'ne  —  for  Hlna'ani. 
E'shoin  —  ho  has  come.     Nd'hoin,  I  come. 
Etdtu'hamo'iu  —  for  Itdtu'hamo^l. 
E'tawuhotii  n  u  —  for  Itdwohwita'nu. 


1040 


THE   GHOST-DANCE   RELIGION 


[ETH.  ANN.  14 


jEi'i'sts-  VnV'pah'ia —  "smoky     lodges" 

(Clark)   a  Cheyenne  division. 
Ewo  ra' ahhna'niats — he  ha.s  renewed  it,  he 

has  changed   it.     Nairora'shimii'nUtx,   I 

Iiave  renewed  it. 
H'yahe'cjje' — an  unmeaning    exclamation 

used  in  the  songs. 
E'ijehe' —ibid. 
E'yehe'e'yeiic'  —  ibid. 
Eyeije — ibid. 
Ga!  —  caw!   an   imitation   of  the    cry   of 

the  crow. 
Gatsalghi — the  Kiowa  Apache  name  for 

the  Cheyenne. 
He!  —  an  unmeaning  exclamation  used  in 

the  songs. 
He'eye'—  ibid. 

Heatano'uh — the  people,  among  the  people. 
Seatutu'ai — for  rhlstuluai. 
Heeuiu'ah  —  for  I's-hotu'-ai. 
He'wu'-Tii'nimv  — ' '  hairy  men ; "  the  name 

of  a  principal  division  of  the  southern 

Cheyenne,  and  also  used  to  designate  all 

of  the  southern  Cheyenne  collectively. 
He'wowita'su — the  whirlwind. 
Hi'dma-  JViha'i — for  Hiii'mh-  Wihu. 
Sia'mh-TI'iliu— God;  literally  the  "white 

man"  (uHhii)   "above''  (hiii'mh).      See 

Cheyenne  song  7. 
Hia'wiihi — the     devil.      See     Cheyenne 

song  7. 
ffi'/ii'Aai'^ai'— an  unmeaning  exclamation 

used  in  the  songs. 
Minii'iint — that   is   it;   it    is    that    one. 

Compare  mtU'iini. 
Hinita'nihi — for  Hini'sonh. 
Hini'sonk — her  (his)  children.     Compare 

XUtii' aoniists. 
HUd'iinl  —  here  it  is.    Compare  Hinii'Um. 
Hitii'nhvo'iv — "cloud  men,  "the  Cheyenne 

name  for  the  Arapaho.     From   hitiin, 

man,  and  wo'iv,  cloud. 
Mi'tsina'yo — for  Ili'tsiiio'n. 
HVtsino'n  —  his  wing.     There  is  no  word 

for  wing  alone. 
Bi'yeye' — an     unmeaning      exclamation 

used  in  tlie  songs. 
EmVstn — "eaters,"  the  name  of  one  of 

the  most  important   divisions  of   the 

northern  Cheyenne,  and  also  used  col- 
lectively in  the  south  to  designate  the 

whole  of  the  northern  baud. 
Hohc'  —  the  Cheyenne  name  for  the  Asini- 

boin.     The  name  is  originally  from  the 

Sioux  language,  and  is  said  to  mean 

"rebels." 
Bol'vu  —  the  earth,  tlie  ground. 


Hon' isi' yonots  —  the  Cheyenne  name  for 
the  qaqa-u' nutha,  or  throwing  sticks, 
used  in  the  game  of  the  hii'qati.  See 
Arapaho  song  49. 

Ho'so'ewo'tiiU — dancing  with  it,  dancing 
by  means  of  it.     Nii'ko8o,  I  dance. 

liotu' m-itW niuw — "dog  men;"  the  name 
of  a  division  of  the  Cheyi'uno  and 
also  of  one  order  of  their  military 
organization. 

J'hiinh — our  father.     Compare  JVi'/iiiw'e. 

I'hiatutuai — buffalo  head  ;/io(«'-ai,buf}alo. 

I'Mwo — he  says,  he  says  so.  Xii'hiv,  I 
say,  I  say  so. 

Ihiwo'nhi  —  for  I'hiwo. 

Ihoo''ts — she  (he)  is  going  there. 

Jni'viiiiha' — he  is  circling  around.  JVdW- 
shinVmaih,  I  am  circling  (going)  around ; 
ti(inl'ma-ia,  it  is  circling  around. 

J'niato'niiion — he  (she,  it)  is  humming,  or 
making  a  rolling  noise,  Xiintslo'nivd, 
iidshivisto'niva,  I  am  humming,  etc. 

I's-hotu'-ai  —  a  half  buffalo,  i.e.,  the  upper 
half  of  a  buffalo  hide,  including  the 
head  and  horns,  worn  iu  the  Crazy 
dance.  See  Cheyenne  song  10.  From 
ft,  half,  and  hotu'-ai,  buffalo. 

I'sium-i  id' niuw'  —  "ridge  people" 
(Clark),  a  Cheyenne  division. 

Ita'supuzi  —  "spotted  arrow  quills;" 
the  Hidatsa  name  for  the  Cheyenne 
(Matthews). 

ftdtu'hamo't — he  causes  them  to  swim. 
yd'tuham,  I  swim;  tiii'tUtu'hiim,  let  me 
swim. 

IldwohwUd'nu  —  he  makes  them  better. 

Itu'simo'inoiig — it  will  tremble,  or  shake. 
Xd'momoits,  I  tremble. 

I'votiiomo'mestd'o — they  are  crying.  Na- 
qai'm,  I  am  crying;  ndhi'simaqd'niwom, 
we  are  all  crying.  Compare  NdnVato- 
hrw'. 

I'yahe'yahe'e  —  anunmeauiugexclamation 
used  in  the  songs. 

lyo'hdX — he  (she,  it)  is  rising.  Nd'ohii,  I' 
rise. 

Ma'etu'miin  —  red  paint.   Ma'etiimh,  paint. 

Md'iiioyo'H — Turtle  river;  for  md-l'nh, 
turtle  (plural,  mdino'nh),  o"ht,  river. 
MdpVru,  water. 

Md'noyo'h  —  for  Md'inoyo'hi. 

Mdnoyu'h ii  —  for  Mii'inoyo'hL 

Mdjn'ru  —  water. 

Makanshobishgo  —  "cut- throats;"  ac- 
cording to  Long,  the  name  applied  by 
the  Cheyenne  to  the  Sioux.  The  form 
is  incorrect,  as  there  is  no  r  iu  the  Chey- 


CHEYENNE   GLOSSARY 


1041 


eiin«  laiitjuiif^e.     Acconliiijj;  to  Hayilen, 
the  ( 'heyenne  call  the  Sioux  (h'homoi'o. 

Mtitii' slramuvioiriata' nowH  —  w  li  e  n  you 
(plural)  are  living  together  agaiu. 
XavlHii'iiowimonh,  I  live  with  him; 
iianui'mowi'etu'iiowln,  we  are  living  to- 
gether. 

M(i' tesemii'  moestii'  noiiitt—for  Mata'  alva- 
infint  owisttV  ii  owU. 

Matai'shkota  — ' '  corpse  from  the  soafFoM ;" 
an  unitlentiliod  Cheyenne  division,  on 
the  authority  of  Clark  (Grinuell). 

Miayi'ima  —  "red  lodges, "an  unidentified 
Cheyenne  division,  on  the  anthority  of 
Clark  (Grinnell). 

Ml'atarVitiut — "heavy  eyebrows;"  an- 
other name  for  the  Hotd'm-itd'nimv', 
q.  v. 

Mo'ki — "little  woman;"  a  Cheyenne 
woman  prominent  In  the  Ghost  dance. 

Mo'nahimonh  —  The  Cheyenne  name  of  the 
dice  game,  called  ia'-uai'ta'na  by  the 
Arapaho.     See  Arapaho  sonj  64. 

Na'eao'yutuhi — for  Xa'auyut. 

Nii'hew'  —  I  say. 

Na'hewu'h  i  —  for  ya'hew'. 

yWhiaimaqii'tiiwom  —  we  are  all  crying. 
Compare  Ivotuomotin'ata'o. 

Xami'io'ti — I  am  coming  in  sight. 

Nii'miolB — for  Nami'io'ta. 

Xdnt'ma-i'd — it  is  circling  around.  Com- 
pare Imt'mdiha', 

Nd'niae'niiae'atse — for  XdnV aoniiata. 

NdniaV ndaUia — for  NdnVaoniials. 

Xa'iiiao'niisi'atsi  —  for  NdnV aondata. 

NdnV aonaata  —  my  children.  Compare 
Arapaho  JN'rtiirsanoM.  NdnV aoniwo,  your 
children;  /imf'son/i, his, orher,  children. 

NanV aonixvo — your  children.  Compare 
NdnVsondsta. 

Xiini'atoheu'  —  I  make  the  sound,  I  make 
a  cry.     Compare  I'  votiiomo'mesta'o. 

Ndaee'nehef — for  NdaSln-hnd. 

Xaaein-hnd — I  waded  in. 

S^d'ahinisto'niva — I  am  now  humming. 
See  rnialo'niwon. 

Xa'suiiut — 1  come  to  him. 

Xa' tosl' noeyota — I  shall  have  it  with  me. 
Xd'tunoeyoUVnota,  I  have  it. 

Na'rihomh — I  looked  at  him.  I  saw  him. 
The  present  tense  has  the  same  form: 
Xiifilto't,  I  look  at  it;  ndviho'adnh,  I 
looked  on.     Compare  Tsit&wo' moh . 

XdHlw' adnh  —  I  looked  on  (present  tense, 
same  form).     Compare  Xd'riltomh. 

Xdri'uhhii'maih  —  I  am  going  (circling) 
around.     Compare  Ini'mdih(r. 


XdrV aeniiijewo' nil  —  I  prepare  myself  with 

it. 
Xdrl'mvdmd — they  are  hurrying  me  along. 

Xd'rlntU'n,  I  hurry. 
Xldsdtd'noHh — we  have  put  him  away,  or 

aside.     Xd'aatoiih,  I  have  put  him  aside. 
NiKKERiKW.iTS-KCNi'Ki  —  the    W  i  <•  h  i  t  a 

name  for  the  Cheyenne.  See  also  Shii'da, 
Xi'ha — for  ^Vi'/t(iio'e. 
Xi'ha-i'hihi'  —  for  Xi'huwe. 
Xihi'hininh — he  is  our  father.     Compare 

Xi'hiiu'e. 
yVhiUve — my   father.      Xi'huto  ,   father; 

Xi'hmoe,  my  father;  nih%' hinonh ,  he  is 

our  father.     Compare  I'hdnk  and  Arap- 
aho niqa,  father. 
Xt'mf'atdltt'ham — you  should  take  a  swim 

or  hath.     Xdtu'ham,  I  swim  or  bathe. 
Xi'nh-nitd'n — he  asks,  or  tells,  us  to  do  it. 

Xdnh-itii',  I  ask,  or  tell,  him  to  do  it. 
Xinini'eldni  —  for  Xl'nh-iiifd'n. 
Xiahivd'tdmd'inh — he  has  taken  pity  on 

us,  he  has  blest  us,  ho  has  sympathy 

for  us.     Xaahivd'tdmh,  I  pity  him. 
Xl'uhi ed' tdmoni — for  Xiahird' tdmd' in h . 
Xiahkd'nh    or    Xahkd'nh  —  our    mother. 

Xa'ku,  mother;  na'kui,  my  mother. 
Xiatdko' naoe'vo  —  it  will  strengthen  you. 

Xd'hiko'ndhi,  I  am  strong;   nahiko'nd- 

mdni'hu,  I  strengthen  him. 
I^sUdvi'aiwomdtai'nowd — so  that,  in  order 

that,  you  shall  see  each  other ;  Xawo'm, 

I  see  him ;  ndwo't,  I  see  it. 
m'ataishihi'yohoni'mdni  —  for  Xlstiiahi'yo- 

ho'ni'mdnh. 
Xiataiehi'nutsimd'nh — let  us  seek  her,  or 

ask  for  her.     Xdhl'natainh,  I  am  look- 
ing for  her. 
Xiatsiahi' yoho'ni'miinh  — let  us  go  and  play 

shinny.    Xaho'qn,  I  am  playing  shinny ; 

ohoni' atuta,  shinny.     See  Cheyenne  song 

9. 
Ifi'ataistii'na — for  Xi'gtsMa'nmodn . 
X\' sMatd' nmcdn  —  our  life,  or  existence. 

Xdwii' stdiit'h i rl' atiita,  my  existence. 
Xi' aiaiin' ahiwomii'tainoh — by  that  means  I 

shall  see  you  (plural).     Compare  Tai- 

tuwo'moh. 
Xi'tuaim'i'tdnun — he  (she,  it)  will  give  it 

tons.  Xi'mi(H(«,  Igiveittoyou;  »a'nii(, 

I  give  it  to  him. 
Xuka'<alie'vuof'tae  —  This   form   occurs  in 

Cheyenne  song   1.     The   correct  form 

and  rendering  are  iincertain,  but  it  is 

doubtfully     rendered     "the     summer 

cloud."     It  seems  to  contain  the  word 

{«Ai'f,  day. 


1042 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


O'go'ch  or  0'go"chi  or  O'go'ki  —  the  crow. 
Ill  the  Ghost  dauce  the  crow  is  the  mes- 
senger of  the  spirit  world.  The  messiah 
and  God  are  frequently  spoken  of  as 
"  The  Crow."     See  Arapaho  song  36. 

Ogo'yae — "the  crow  woman;"  from 
o'go"chi,  crow. 

Ohoni'stuta — the  shinny  game.  See  Chey- 
enne song  9  and  Arapaho  song  7. 

O'ivima'na — "scabby;"  a  Cheyenne  di- 
vision. 

Otii — now  !  well! 

Ota' si-  Td'nimo'  — ' '  piereed-nose  people : " 
the  Cheyenne  name  for  the  Caddo. 

O'tdtawo'm — greenish. 

O' tata'womeniapetca — for  Ota' tawo'm-map- 
{'va.  In  the  greenish  (bluish)  water, 
or  river.  O'tatawom,  greenish ;  viitp, 
water. 

O'tii'gi'inti — a  Cheyenne  division.  The 
meaning  of  the  name  is  unknown. 

Owa''ni  —  living  things,  creatures,  ani- 
mals (including  quadrupeds,  birds, 
insects,  etc). 

PXoXna'vo — "striped  arrows,"  from 
paga,  arrow,  and  niifo,  striped;  the 
Shoshoni  and  Comanche  name  for  the 
Cheyenne.     See  also  Shia'navo. 

Pinu'tgu  —  a  Cheyenne  division.  The 
meaning  of  the  name  is  unknown. 

Psam — the  "crazy  dance"  of  the  Chey- 
enne; psa,  crazy.  It  is  somewhat  dif- 
ferent from  the  Arapaho  crazy  dance. 
See  Cheyenne  song  10  and  Arapaho 
song  43. 

Sa-8i8-e-tas  —  the  name  used  by  the  Chey- 
enne to  designate  themselves,  according 
to  Clark.     It  should  be  DzUsi'stiis  q.  v. 

Shi.v'navo  —  another  Comanche  name  for 
the  Cheyenne,  probably  a  derivation 
from  the  word  Cheyenne. 

ShiEda — another  Wichita  name  for  the 
Cheyenne,  probably  a  derivation  from 
the  word  Cheyenne.  See  also  Niererilc- 
wats-Tcuni'lci. 

Shlshino'wits-ita'niuw'  —  "  snake  people," 
the  Cheyenne  name  for  the  Comanche. 

So'teania —  "southerners;"  Cheyenne 
name  sometimes  used  to  designate  the 
southern  portion  of  the  tribe  iu  Okla- 
homa. 

Staitan— a  name  used  by  Lewis  and 
Clark  to  designate  a  tribe  identical 
with  the  Cheyenne.  It  is  a  corruption 
of  the  Cheyenne  word  hMd'itiin,  "1  am 
a  Cheyenne." 


Siitasi'na  OT  Siita'ya — •" strange  talkers" 
(Clark),  one  of  the  most  important 
Cheyenne  divisions  and  formerly  a 
distinct  tribe.  ■ 

Tsea' nehW 81  — for  Tsi'dnu'ids. 

T^enori' tdt8e' 8loii — for  TsenowV tdtai' aiowi. 

Taenoici' tatsV  stotoi — where  there  was 
gambling.     Xd'now'sM,  I  gamble. 

Tai'dnu'ida  —  (when)  he  flew  down.  NW- 
miha'-u,  I  fly;  nU'nuiha'-u,  I  fly  down. 

Tainiiai' WQviai'tco8ihi  —  for  Tai'unitai'wom- 
ai'w'a, 

Tainitai'woei'hi — for  Tatunl'taiw'a. 

Tai'ahiatd'hiaihi — for  Taiahi'atda. 

Tatahi'stda  —  where  she  belongs,  i.  e.,  her 
home.  Compare  Dzltsi'staa,  the  name 
given  by  the  Cheyenne  to  themselves. 

Tataoso' yotaV to — while  I  was  going  about. 
Nasoao'gota,  I  go  about,  I  ramble  about. 

Tal' atamo' nohyot — when  I  first  reached 
him,  when  I  arrived  where  he  was. 
Ndta'hyot,  I  shall  roach  him. 

Taistdwo' moh — she  (he)  will  see  them. 
Ndwo'm,  I  see  him ;  aiawo'matal'mh,  I  see 
jfou;  taitUwo't,  he  (she)  will  see  it; 
ni'staivt' ahmomatsinoh,  by  that  means  I 
shall  see  you  (plural).  Compare  3'a'ii- 
homh. 

Talldwo't — she  (he)  will  see  it.  Compare 
Taiatdwo'moh. 

Tai'iinitai'iiomai'w'a — where  they  are 
painted  in  different  colors ;  taiiinx'taiio's 
different;  mai'-tiimh,  paint. 

Tsiiini' taiw' 8  —  different,  various. 

Tu"gani — the  Cheyenne  name  for  the 
Wichita;  evidently  a  derivative  from 
their  Comanche  name,  Do'kana,  tat- 
tooed people. 

Ugu'chi'hihi — for  0'go"chi. 

T'eta'ehi — for  Vichk. 

Vichk — grease,  used  in  painting  or 
anointing  the  face  and  body. 

Vi'ndndtu'uwd — kill  a  beef  or  buffalo  for 
him  (imperative).  Nd'vdtun,  I  kill  it; 
nd'ndtti'uh,  I  kill  it  for  him;  hoiwo'ila, 
a  beef. 

Witdpdhdt  or  Wiidpd'tii — the  Cheyenne 
name  for  the  Kiowa;  from  their  Sioux 
name  JVi'tapdhU'tu,  people  of  the  island 
butte. 

Wi'iajn'u  —  "haters"  (Clark);  a  Chey- 
enne division. 

Wosi'vu  —  a  mountain. 

Yd'haya'  —  an  unmeaning  exclamation 
used  in  the  songs. 

Ya'auwu'nutu — for  Ho'ao'euo'ndt. 


iRJONEY]  SKETCH    OF   THE   COMANCHE  1043 

THE  COMANCHE 

TRIBAL  SYNONYMY 

So'ddWinago  —  common  Kiowa  name,  Bignifying  "reptile  people"  or  "snake  men," 
from  bo'ddl,  reptile,  insect,  and  k'inaijo.  people. 

Cha'tha  —  (singular  Clia')  Arapaho  name,  signifying  "enemies." 

Comanihe  —  popular  name;  of  Mexican-Spanish  origin  and  unknown  meaning.  It 
occurs  as  early  as  1757,  and  in  the  form  Cumanche  as  early  as  1720. 

Gijai'-ko  —  the  common  name  given  by  the  Kiowa  to  the  Comanche,  signifying 
"enemies." 

latan — the  French  spelling  of  the  name  applied  by  several  of  the  plains  tribe:*  to  the 
Ute  Indian.s,  aud  by  extension  to  the  cognate  Comanche  an.l  Shoshoni.  It  is 
a  derivative  from  the  name  Yuta  or  Ute,  the  final  n  representing  a  nasalized 
vowel  sound.  The  nearest  approximation  is  perhaps  liitd-go,  the  Kiowa  (plural) 
name  for  the  Ute.  Variants  are  L'latan,  Aliatan,  HaHtane,  itjidan,  Tctaii  (for 
letaii  or  letan),  Jetan,  Tiitan,  etc.  The  form  Lditanes  occurs  as  early  as  1740 
(Margry,  vil,  4.57). 

Idahi  —  Kiowa  Ap.iclie  name;  meaning  unknown. 

letan  —  a  name  applied  by  some  of  the  prairie  tribes  to  several  Shoshonean  tribes, 
particularly  the  Shoshoni  and  the  Comanche.  It  occurs  in  a  number  of  forms  and 
appears  as  Laitanes  as  early  as  1740  (Margry,  vii,  457). 

La  Playe  —  former  French  trader's  name,  perhai)8  a  corruption  of  I'ete  I'ele'e. 

Ka"lani  —  Navaho  name,  signifying  "many  aliens"  or  "many  enemies,"  applied  col- 
lectively to  the  southern  plains  tribes,  but  more  especially  to  the  Comanche. 

Xa'nita  —  Kichai  name. 

Xa'tda'  —  Wichita  name,  variously  rendered  "snakes,"  i.  e.,  "enemies"  or  "dandies." 

Kama  —  proper  tribal  name  used  by  themselves,  and  signifying  "people."  The 
Slioshoni  and  Paiute  designate  themselves  by  the  same  n<ame. 

Pa'douca  —  the  name  given  to  the  Comanche  by  the  Osage,  Quapaw,  Kansa,  Oto,  and 
other  Siouan  tribes.  It  has  several  dialectic  forms  and  is  used  in  this  form  by 
P(?nicaut  as  early  as  1719.  It  may  perhaps  bo  a  contraction  of  I'e'na-Uka,  the 
name  of  the  principal  eastern  division  of  the  Comanche.  x 

Siivko — obsolete  Kiowa  name ;  it  may  signify  "  snakes,"  from  gdne,  snake. 

Sau'hto — Caddo  name. 

ShiaMno'ioHs-ltaniiito'  —  Cheyenne  name,  signifying  "snake  people." 

Tt'te  Pele'e — a  name  said  to  have  been  applied  to  the  Comanche  by  the  French  traders, 
signifying  "bald  heads."  The  identification  seems  doubtful, as  the  Comanche 
oit  their  hair  only  when  mourniiig. 

Td'mpaini  or  Yd' mpai-RVkatii  —  Shoshoni  name,  signifying  "yampa  people,"  or 
"yampa  eaters."  It  is  properly  the  name  of  only  one  division,  but  is  used  col- 
lectively for  the  whole  tribe.     The  yampa  plant  is  the  Carum  gairdneri. 

TRIBAL   SIGN 

The  tribal  sign  for  the  Comanche  is  '•  snakes,"  the  same  as  that  for 
the  Shoshoni,  but  with  the  finger  drawn  toward  the  rear  instead  of 
thrust  forward. 

SKETCH  OF  THE  TRIBE 

The  Comanche  are  one  of  the  southern  tribes  of  the  great  Shosho- 
nean stock,  and  the  only  one  of  that  group  living  entirely  on  the 
plains.  Their  language  and  traditions  show  that  they  are  a  compara- 
tively recent  offshoot  from  the  Shoshoni  of  Wyoming,  both  tribes  speak- 
ing i)ractically  the  same  dialect  and  until  very  recently  keeping  up 


1044  THE   GHOST-DANCE   RELIGION  [KiH.Aifx.U 

constant  and  friendly  communication.  Within  the  traditionary  period 
the  two  tribes  lived  adjacent  to  each  other  in  southern  Wyoming,  since 
which  time  the  Shoshoni  have  been  beaten  back  into  the  mountains  by 
the  Sioux  and  other  prairie  tribes,  while  the  Comanche  have  been 
driven  steadily  southward  by  the  same  pressure.  In  this  southern 
migration  the  Pe'nat6ka  seem  to  have  preceded  the  rest  of  the  tribe. 
The  Kiowa  say  that  when  they  themselves  moved  southward  from  the 
Black-hills  region,  the  Arkansas  was  the  northern  boundary  of  the 
Comanche. 

In  1719  the  Comanche  are  mentioned  under  their  Siouan  name  of 
Pa'douca  as  living  in  what  now  is  western  Kansas.  It  must  be  remem- 
bered that  from  500  to  800  miles  was  an  ordinary  range  for  a  prairie 
tribe,  and  that  the  Comanche  were  equally  at  home  on  the  Platte  and 
in  the  Bolson  de  Mapimi  of  Chihuahua.  As  late  as  1805  the  North 
Platte  was  still  kuowu  as  Padouca  fork.  At  that  time  they  roamed 
over  the  country  about  the  heads  of  the  Arkansas,  Red,  Trinity,  and 
Brazos  rivers,  in  Colorado,  Kansas,  Oklahoma,  and  Texas.  For  Jiearly 
two  hundred  years  they  were  at  war  with  the  Spaniards  of  Mexico  and 
extended  their  raids  far  down  into  Durango.  They  were  friendly  to  the 
Americans  generally,  but  became  bitter  enemies  of  the  Texans,  by  whom 
they  were  dispossessed  of  their  best  hunting  grounds,  and  carried  on 
a  relentless  war  against  them  for  nearly  forty  years.  They  have  been 
close  confederates  of  the  Kiowa  for  perhaps  one  hundred  and  fifty 
years.  In  1835  they  made  their  first  treaty  with  the  government,  and 
by  the  treaty  of  Medicine  Lodge  in  1867  agreed  to  go  on  their  present 
reservation,  situated  between  Washita  and  Red  rivers,  in  the  south- 
western part  of  Oklahoma;  but  it  was  not  until  after  the  last  outbreak 
of  the  southern  prairie  tribes  in  1874-75  that  they  and  their  allies,  the 
Kiowa  and  Apache,  finally  settled  on  it.  They  were  probably  never 
a  large  tribe,  although  supposed  to  be  populous  on  account  of  their 
wide  range.  Within  the  last  fifty  years  they  have  been  terribly  wasted 
by  war  and  disease.    They  numbered  1,512  in  1893. 

The  gentile  system  seems  to  be  unknown  among  the  Comanche. 
They  have,  or  still  remember,  thirteen  recognized  divisions  or  bands, 
and  may  have  had  others  in  former  times.  Of  these  all  but  five  are 
practically  extinct.  The  Kwfi'htiri  and  Pe'niitgka  are  the  most  impor- 
tant. Following  in  alphabetic  order  is  the  complete  list  as  given  by 
their  leading  chiefs : 

1.  Detsana'yulca  or  No'koni.  This  band,  to  which  the  present  head 
chief  Quanah  Parker  belongs,  was  formerly  called  No'lconi,  "wan- 
derers," but  on  the  death  of  Quanah's  father,  whose  name  was  also 
No'koni,  the  name  was  tabued,  according  to  Comanche  custom,  and 
the  division  took  the  name  of  Detsana'yulca,  "  bad  campers,"  intended 
to  convey  the  same  idea  of  wandering. 

2.  Ditsci'Mna,  Wi'dyu,  Ydpa,  or  Yd' mpari'ka.  This  division  was  for- 
merly known  as  Wi'dyu,  "awl,"  but  for  a  reason  similar  to  that  just 


MooKEY]  DIVISIONS   OF   THE   COMANCHE  1045 

mentioned  the  name  was  changed  to  DitsU'Mna,  "sewers,"  which  con- 
veys the  same  idea,  an  awl  being  the  substitute  for  a  needle.  They 
are  eijually  well  known  as  Yiipil,  the  ComaTiche  name  of  tlie  root  of  the 
Carum  ffairdneri,  known  to  the  Shoshoni  and  Bannock  as  yampa,  or 
sometimes  as  Yamjni-ri'Jca,  a  dialectic  form  signifying  "  yampa  eaters." 
The  whole  Oomanche  tribe  is  known  to  the  Shoshoni  under  the  name 
of  Yii'mpaini  or  Yiimpai-rVkani,  "yampa  people"  or  "yampa  eaters." 
The  Yiipii  are  sometimes  known  also  as  Etsitu'hiwat,  "  northerners,"  or 
"people  of  the  cold  country,"  from  having  usually  ranged  along  the 
northern  frontier  of  the  tribal  territory ;  a  fact  which  may  account  for 
the  Shoshoni  having  designated  the  whole  tribe  by  their  name. 
;$.  Kcwa'tsuna.    "No  ribs;"  extinct. 

4.  Kotsa'i.    Extinct. 

5.  Ko'fsotS'ka.  "Buftalo  eaters,"  from  Ico'tso,  buffalo,  and  te'Jca,  the 
root  of  the  verb  "  to  eat." 

6.  K^ca'Mri  or  Kira'huM.  "Antelopes."  This  division  was  one  of 
the  most  important  of  the  tribe,  and  was  so  called  because  its  members 
frequented  the  prairie  country  and  the  staked  plains,  while  the  Pe'ua- 
teka  and  others  ranged  farther  east  on  the  edge  of  the  timber  region. 
They  were  the  last  to  come  in  after  the  surrender  in  1874.  The  Kwa' 
hSri,  Ditsii'kaua,  and  Detsilna'yuka  were  sometimes  designated  together 
by  the  whites  as  northern  Comanche  as  distinguished  from  the  Pe'nii- 
tCka,  who  were  known  as  eastern  or  southern  Comanche. 

7.  Motsai'.  Perhaps  from  pd-motsan,  "a  loop  in  a  stream."  These 
and  the  TPna'wa  were  practically  exterminated  in  a  battle  with  the 
Mexfcans  about  1845. 

8.  Pa'gatsu.    "Head  of  the  stream"  {pii,  a  stream);  extinct. 

9.  Pc'^iatMa,  or  Pena'nde.  "  Iloney  eaters."  These  and  the  Kwa'hiiri 
were  the  two  most  important  divisions  in  the  tribe.  They  lived  on  the 
edge  of  the  timber  country  in  eastern  Texas,  and  hence  were  frequently 
known  to  the  whites  as  eastern  or  southern  Comanche.  They  had  but 
a  loose  alliance  with  their  western  kinsmen,  and  sometimes  joined 
the  Texans  against  them.  Other  Comanche  names  for  them  are 
Te'ymcU,  "hospitable;"  Td"kdpwai  "no meat," and  Ku'baratpat,  "steep 
climbers." 

10.  Po'hoi.  "  Wild-sage  people,"'i.  e.,  Shoshoni.  This  is  not  properly 
the  name  of  a  Comanche  division,  but  of  some  immigrant  Shoshoni  from 
the  north  incorporated  with  the  Comanche. 

11.  Tiim'ma.  "Liver  eaters,"  from  nim  or  niim,  liver.  This  band  is 
extinct,  only  one  old  man  being  known  to  survive. 

12.  Tt;na'wa  or  Te'ndhwU.  From  te'naw\  "down  stream."  Extinct. 
See  Motsai'  above. 

13.  Wa-ai'h.    "Maggot."    Extinct. 

The  Comanche  were  nomad  buffalo  hunters,  constantly  on  the  move, 
cultivating  nothing  from  the  ground,  and  living  in  skin  tipis.  Except- 
ing that  they  are  now  confined  to  a  reservation  and  forced  to  depend 
on  government  rations,  they  are  but  little  changed  from  their  original 


1046 


THE    GHOST-DANCE   RELIGION 


[ETII.  ANN.  14 


coudition.  They  are  still  for  the  most  part  living  in  tipis  of  canvas, 
and  are  dressed  in  buckskin.  They  were  long  noted  as  the  finest  horse- 
men of  the  ))lains,  and  bore  a  reputation  for  dash  and  courage.  They 
have  a  high  sense  of  honor,  and  hold  themselves  sujjerior  to  the  other 
tribes  with  which  they  are  associated.  In  person  they  are  well  built 
and  rather  corpulent.  Their  language  is  the  trade  language  of  the 
region,  and  is  more  or  less  understood  by  all  the  neighboring  tribes. 
It  is  sonorous  and  flowing,  its  chief  characteristic  being  a  rolling  r. 
It  has  no  /.  The  language  has  several  dialects,  and  is  practically  the 
same  as  that  of  the  Shoshoni  in  the  north.  Their  present  head  chief  is 
Quanah  Parker,  an  able  man,  whose  mother  was  an  American  captive. 
His  name,  Kwiina  or  Kwai'na,  signifies  a  sweet  smell. 

Having  taken  but  little  part  in  .the  Ghost  dance,  the  Comanche  have 
but  few  songs  in  their  own  language,  but  these  are  particularly  pleas, 
ing  for  their  martial  ring  or  soothing  softness.  They  call  the  dance 
A'p-Ani^'l'a'ra,  "  thefather'sdance"(from  «.'^<f, father ;  ne'l-a'ra, adance), 
or  by  another  name  which  signifies  the  "dance  with  joined  hands." 


SONGS  OF   THE  COMANCHE 
1.  Heyo'hana  Hae'yo 
Allegro  moderato  con  spirito. 


ra'-bi    ai''    -    gi'-naHe'    -    e'  -yo'l     Te-a-yii'to   -   rii'-bi    ai'"    -    pi'-iiaHe'    •    e' •  yo'! 


Te'ayii' toa'ltii  tii'-bi    wo'n'-giu  A'lii'-ni'-yo'!    Te'ayii' toa'hU  tii'-bi     wo'n'gin  A'hi' ni'  -  yo'! 

lie'e'yo' ! 

Heyo'hiinii'  Hae'yo! 

Heyo'hiinii' Hiie'yo! 

Te'iiyii'  torii'bi  ai"-gi'na — He'e'yo' 1 

Te'iiyii'  torii'bi  ai"-gi'na — He'e'yo'! 

Te'iiyii'  toa'hii  tii'bi  wo'n'giu  —  Ahi'ni'yo' ! 

Te'iiyii'  toa'hii.  tii'bi  wo'n'gin  —  Ahi'ni'yo'  I 

Translation 
He'e'yo'! 

Heyo'hiina'  Hiie'ijo! 
Heyo'hanii'  Hae'yo! 

The  sun's  beams  are  running  out — He'e'yo'! 
The  sun"8  beams  are  running  out  —  He'e'yo'! 
The  sun's  yellow  rays  are  running  out  —  Ahi'ni'yo'! 
The  sun's  yellow  rays  are  running  out — ■Ahi'ni'j/o'! 


MooNKv)  SONGS   OF   THE   COMANCHE  1047 

This  song  was  probably  sung  at  daylight,  when  the  first  rays  of  the 
sun  sliono  in  the  cast,  after  the  dancers  had  been  dancing  all  night. 
The  introductory  part  is  a  suggestion  from  the  songs  of  the  mescal 
rite,  to  which  the  Comanche  are  so  much  attached.  Although  the 
words  convey  but  little  meaning,  the  tune  is  unicjue  and  one  of  the 
best  of  all  the  ghost  songs  on  account  of  its  sprightly  measure. 

Te'iiyd  refers  to  the  sun's  rays  or  beams ;  torti'hi,  a  possessive  form 
of  tii'hi,  sun;  {mu'a,  moon);  toti'lia,  from  a'hap,  yellow;  ffli'-jri'Ha  and 
wo'n'giii  or  ua'n'gin,  running  out,  streaming  out. 

2.  Ya'hi'yC'niva'hu 

Ya'hi'yft'niva'hu 

Hi'yft'uiva'hi'yfl'niva'hu 

Ya'hi'yft'iiiva'hi'ua'be'ne'iia' 

Hi'ya'bi'iiahi'iu'na' 

Hi'yft'uiva'hu 

Hi'yfl'uiva'hi'yft'niva'hu 

Ya'hi'yft'niva'hi'ya'he'ne'na'. 

This  song  has  no  meaning,  but  is  of  the  lullaby  order,  with  a  sweet, 
soothing  effect. 

3.  Yani'thini'hawa'na 

Yani'tsini'hawa'ua  1 

Yaui'tsini'hawa'ua ! 

Hi'niswa'vita'ki'nl, 

»  Ili'niswii'vita'ki'nl. 

Translation 

Tani'tsini'hawa'na .' 

Tani'laini'hawa'na!  * 

We  shall  live  again, 

We  shall  live  again. 

The  term  M'niswa'vita'ki'nt  signifies  "we  are  coming  to  life  again,"  or 
"we  shall  live  again;"  from  niiswa'vital-i'm,  "I  am  beginning  to  be 
alive  again." 

4.  Ni'nini'tuwi'na 

Ni'nini'tuwi'na  hu'hu 
Ni'nini'tuwi'na  hu'hu 
Wiita'tsina'na  hu'hu 
Wiita'tsina'na  hu'hu 
Ni'hiiiia'tsi   asi'si 
Ni'hinia'tsi  asi'si. 

This  is  the  Arapaho  closing  song  (Arapaho  song  52),  as  adopted  by 
the  Comanche,  to  whom,  of  course,  it  has  no  real  meaning.  It  is  given 
here  as  an  example  of  the  change  which  comes  to  an  Indian  song  when 
adopted  by  an  alien  tribe. 


1048  THE    GHOST-DANCE    RELIGION  '       [eth.ann.14 

THE  PAIUTE,  WASHO,  AND  PIT  EIVEE  TlilBES 

PAIUTE  TRIBAL  SYNONYMY 

HogApWgoni — Shoshoni  name,  "  rnsh  arrow  i>eople ''  {hogiip,  a  small  -water  reert ;  piigd, 

"  arrow"). 
Nilma — proper  tribal  name,  signifying  "people"  or  "Indians;"  the  same  name  is 

also  used  for  themselves  by  the  Shoshoni  and  Comanche. 
Pai-yu'chimu  —  Hopi  name. 
Pai-yu'tsi — Navaho  name. 
Palii  —  Washo  name. 
Paiute  or  Piute  —  popular  name,  variously  rendered  "  true  (pal)  Ute  "  or  "  vrater  (pa) 

Ute" — pronounced  among  themselves  Paiuti. 

Note. — The  northern  bands  of  the  Paiute  are  frequently  included  with  Shoshoni 
and  others  under  the  name  of  Snakes,  while  the  others  are  often  included  with 
various  Californian  tribes  under  the  collective  name  of  Diggers 

SKETCH  OF  THE  PAIUTE 
CHARACTERISTICS 

The  Paiute  belong  to  tlie  great  Shosliouean  stock  aud  occupy  most 
of  Nevada,  together  with  adjacent  portions  of  southwestern  Utali, 
northwestern  Arizona,  and  northwestern  and  southeastern  California. 
The  Pahvant  and  Gosiute  on  their  eastern  border  are  frequently,  but 
improperly,  classed  as  Paiute,  while  the  Chemehuevi,  associated  with 
the  Walapai  in  Arizona,  are  but  a  southern  offshoot  of  the  Paiute  and 
speak  tlie  same  language.  With  regard  to  the  Indians  of  Walker 
Eiver  and  Pyramid  Lake  reservations,  who  constitute  the  main  body 
of  those  commonly  known  as  Paiute,  Powell  claims  that  they  are  not 
Paiute  at  all,  but  another  tribe  which  he  calls  Paviotso.  He  says: 
"  The  names  by  which  the  tribes  are  known  to  white  men  and  the 
department  give  no  clue  to  the  relationship  of  the  Indians.  For 
example,  the  Indians  in  the  vicinity  of  the  reservation  on  the  Muddy 
and  the  Indians  on  the  Walker  River  aud  Pyramid  Lake  reservations 
are  called  Pai  or  Pah  Utes,  but  the  Indians  know  only  those  on  the 
Muddy  by  that  name,  while  those  on  the  other  two  reservations  are 
known  as  Paviotsoes,  and  speak  a  very  different  language,  but  closely 
allied  to,  if  not  identical  with,  that  of  the  Bannocks."  {Comr.,  45.) 
The  Ghost  dance  originated  among  these  Indians  in  the  neighborhood 
of  Walker  river,  from  whom  the  songs  here  given  were  obtained,  and 
for  convenience  of  reference  we  shall  speak  of  them  under  their  popular 
title  of  Paiute,  without  asserting  its  correctness. 

The  different  small  bands  have  little  political  coherence  and  there  is 
no  recognized  head  chief.  The  most  influential  chiefs  among  them  in 
modern  times  have  been  Winnemucca,  who  died  a  few  years  ago,  and 
Natchez.  Wovoka's  leadership  is  spiritual,  not  iiolitical.  The  Indians 
of  Walker  river  and  Pyramid  lake  claim  the  Bannock  as  their  cousins, 


MOONKY] 


SKETCH    OF    THE    PAIUTE 


1049 


and  say  that  they  sjjeak  the  same  language.  As  a  rule  they  have  been 
peaceable  and  friendly  toward  the  whites,  although  in  the  early  sixties 
they  several  times  cauie  into  collision  with  miners  and  emigrants, 
hostility  being  frequently  provoked  by  the  whites  themselves.     The 


Flo.  101— Paiute  wikiup. 


northern  Paiute  arc  more  warlike  than  those  of  the  south,  and  a  con- 
siderable number  of  them  took  part  with  the  Bannock  iu  the  war  of 
1878,  Owing  to  the  fact  that  the  great  majority  of  the  Paiute  are  not 
on  reservations,  many  of  them  being  attached  to  the  ranches  of  white 
men,  it  is  impossible  to  get  any  correct  statement  of  their  population, 


1050  THE   GHOST-DANCE    RELIGION  [f.th.ann.u 

but  they  may  be  safely  estimated  at  from  7,000  to  8,000  aiid  are  thought 
to  be  increasing.  lu  1893  those  on  reservations,  all  in  Nevada,  were 
reported  to  number,  at  Walker  River,  563 ;  at  Pyramid  Lake,  494 ;  at 
Duck  Valley  (Western  Shoshone  agency,  in  connection  with  the  Sho- 
shoni),  209.  Nevada  Indians  off  reservation  were  estimated  to  number 
6,815,  nearly  all  of  whom  were  Paiute. 

As  a  people  the  Paiute  are  peaceable,  moral,  and  industrious,  and 
are  highly  commended  for  their  good  qualities  by  those  who  have  had 
the  best  opportunities  for  judging.  While  apparently  not  as  bright  in 
intellect  as  the  prairie  tribes,  they  appear  to  possess  more  solidity  of 
character.  By  their  willingness  and  efficiency  as  workers,  they  have 
made  themselves  necessary  to  the  white  farmers  and  have  been  enabled 
to  supply  themselves  with  good  clothing  and  many  of  the  comforts  of 
life,  while  on  the  other  hand  they  have  steadily  resisted  the  vices  of  civ- 
ilization, so  that  they  are  spoken  of  by  one  agent  as  presenting  the 
"  singular  anomaly "  of  improvement  by  contact  with  the  whites. 
Another  authority  says:  "To  these  habits  and  excellence  of  character 
may  be  attributed  the  fact  that  they  are  annually  increasing  in  num- 
bers, and  that  they  are  strong,  healthy,  active  people.  Many  of  them 
are  employed  as  laborers  on  the  farms  of  white  men  in  all  seasons,  but 
they  are  especially  serviceable  daring  the  time  of  harvesting  and  hay- 
making." (Conir.j  46.)  They  would  be  the  last  Indians  in  the  world  to 
preach  a  crusade  of  extermination  against  the  whites,  such  as  the  mes- 
siah  religion  has  been  represented  to  be.  Aside  from  their  earnings 
among  the  whites,  they  derive  their  subsistence  from  the  fish  of  the 
lakes,  jack  rabbits  and  small  game  of  tlie  sage  plains  and  mountains, 
and  from  pinon  nuts  and  other  seeds  whi(!h  they  grind  into  flour  for 
bread.  Their  ordinary  dwelling  is  the  wikiui)  or  small  rounded  hut  of 
tule  rushes  over  a  framework  of  poles,  with  the  ground  for  a  floor  and 
the  fire  in  the  center  and  almost  entirely  open  at  the  top.  Strangely 
enough,  although  appreciating  the  advantages  of  civilization  so  far  as 
relates  to  good  clothing  and  such  food  as  they  can  buy  at  the  stores, 
they  manifest  no  desire  to  live  in  permanent  houses  or  to  procure  the 
furniture  of  civilizatit)n,  and  their  wikiups  are  almost  bare  of  every- 
thing excepting  a  few  wicker  or  grass  baskets  of  their  own  weaving. 

The  Paiute  ghost  songs  have  a  monotonous,  halting  movement  that 
renders  them  displeasing  to  the  ear  of  a  white  man,  and  are  inferior  in 
expression  to  those  of  the  Arapaho  and  the  Sioux.  A  number  of  words 
consisting  only  of  unmeaning  syllables  are  inserted  merely  to  fill  in  the 
meter.  Like  the  cognate  Shoshoni  and  Comanche,  the  language  has  a 
strong  rolling  r. 

GENESIS  MYTH 

At  first  the  world  was  all  water,  and  remained  so  a  long  time.  Then 
the  water  began  to  go  down  and  at  last  Kura'ngwa  (Mount  Orant) 
emerged  from  the  water,  near  the  southwest  end  of  Walker  lake.  There 
was  fire  on  its  top  (it  may  have  been  a  volcano),  and  when  the  wind 
blew  hard  the  water  dashed  over  the  fire  and  would  have  extinguished 


HOONEV] 


PAIUTE   GENESIS  1051 


it,  but  tliat  the  sage-hen  [hutsi — Centrocercus  urophasiaitim)  nestled 
down  over  it  and  fanned  away  the  water  with  her  wings.  The  heat 
scorched  the  leathers  on  the  breast  of  the  sage-hen  and  they  remain 
black  to  this  day.  Afterward  the  Paiute  got  their  first  fire  from  the 
mountain  tlirough  the  lielp  of  the  rabbit,  wliois  a  great  wonder-worker, 
•'  same  as  a  god."  As  tlie  water  subsided  other  mountains  appeared, 
until  at  last  the  earth  was  left  as  it  is  now. 

Then  the  great  ancestor  of  the  Paiute,  whom  they  call  Numi'nail', 
'•Our  Father,"  caiiui  from  the  south  in  tlie  direction  of  Mount  Grant, 
upon  which  his  footprints  can  still  be  seen,  and  journeyed  across  to  the 
mountains  east  of  Carson  sink  and  made  his  home  there.  A  woman, 
Ibi(hii,  "Our  Mother,"  followed  liimfrom  the  same  direction,  and  they 
met  and  she  became  his  wife.  They  dressed  themselves  in  skins,  and 
lived  on  the  meat  of  deer  and  mountain  sheep,  for  there  was  plenty 
of  ganife  in  those  days.  They  had  children — two  boys  and  two  girls. 
Their  father  made  bows  and  arrows  for  the  boys,  and  the  mother  fash- 
ioned sticks  for  the  girls  with  which  to  dig  roots.  When  the  children 
grew  up,  each  boy  married  his  sister,  but  the  two  families  quarreled 
until  their  father  told  them  to  separate.  So  one  family  went  to  Walker 
lake  and  heaime  Aya'ihiil-a'ra,  "fish  eaters"  (the  Paiute  of  Walker 
lake),  wliile  the  other  family  went  farther  north  into  Idaho  and  became 
Kotso'-tih'ini,  "buffalo  eaters"  (the  Bannock),  but  both  are  one  peo- 
ple and  have  the  same  language.  After  their  children  had  left  them, 
the  parents  went  on  to  the  mountains  farther  east,  and  there  Nilminaa' 
went  up  into  the  sky  and  his  wife  followed  him. 

THE  WASHO 

Associated  with  the  Paiute  are  the  Washo,  or  WA'siu,  as  they  call 
themselves,  a  small  tribe  of  about  400  souls,  and  having  no  affinity,  so 
far  as  known,  with  any  other  Indians.  They  occupy  the  mountain 
region  in  the  extreme  western  portion  of  Nevada,  about  Washo  and 
Tahoe  lakes  and  the  towns  of  Carson  and  Virginia  City.  They  formerly 
extended  farther  east  and  south,  but  have  been  driven  back  by  the 
Paiute,  who  conquered  them,  reducing  them  to  complete  subjection  and 
forbidding  them  the  use  of  horses,  a  prohibition  which  was  rigidly 
enforced  until  within  a  few  years.  Thus  broken  in  spirit,  they  became 
mere  hangers-on  of  the  white  settlements  on  the  opening  up  of  the 
mines,  and  are  now  terribly  demoralized.  They  have  been  utterly 
neglected  by  the  government,  have  never  been  included  in  any  treaty, 
and  have  now  no  home  that  they  can  call  their  own.  They  are  devoted 
adherents  of  the  messiah,  but  usually  join  in  the  dance  witii  the  nearest 
camp  of  Paiute,  whose  songs  they  sing,  and  have  probably  no  Ghost 
songs  in  their  own  language.  We  quote  a  gloomy  account  of  their  con- 
dition in  18G6.  The  description  will  apply  equally  well  today,  except- 
ing that  their  numbers  have  diminished: 

This  is  a  small  tribe  of  about  500  Indians,  living  in  the  extreme  western  part  of 
the  state.     They  are  usually  a  harmless  peojile,  with  much  less  physical  and  meutal 


1052  THE   GHOST-DANCE   RELIGION  [eth.ann.u 

development  than  the  Piutes,  and  more  degraded  morally.  They  are  indolent 
improvident,  and  much  addicted  to  the  vices  and  evil  practices  common  in  savage 
life.  They  manifest  an  almost  uncontrollable  appetite  for  intoxicating  drinks. 
They  are  sensual  and  filthy,  and  are  annually  dimiuishing  in  numbers  from  the  dis- 
eases contracted  throiigh  their  indulgences.  A  few  have  learned  the  English  lan- 
guage and  will  do  light  work  for  a  reasonable  compensation.  Thej-  spend  the  winter 
months  about  the  villages  and  habitations  of  white  men,  from  whom  they  obtain 
tolerable  supplies  of  food  and  clothing.  The  spring,  summer,  and  autumn  months 
are  spent  in  fishing  about  Washo  and  Tahoe  lakes  and  the  streams  which  flow 
through  their  country.  They  also  gather  grass  seed  and  pine  nuts,  hunt  rabbits, 
hares,  and  ducks.  There  is  no  suitable  place  for  a  reservation  in  the  bounds  of  their 
territory,  and,  in  view  of  their  rapidly  diminishing  numbers  and  the  diseases  to 
which  they  are  subjected,  none  is  required.     {Comr.,  47.) 

THE  PIT  RIVER  INDIANS 

Another  group  of  Indians  closely  associated  with  the  Paiute  on  the 
northwest  consists  of  a  number  of  small  tribes,  known  collectively  to 
the  whites  as  Pit  Kiver  or  Hot  Springs  Indians,  holding  the  basin  of 
Pit  river  in  northeastern  California  from  Goose  lake  to  the  junction 
with  the  Sacramento.  Among  their  tribes  or  bands  are  the  Achoma'wi, 
Hunia'whi,  Estakewach,  Hant^wa,  Chuma'wa,  Atua'mih  or  Hamef- 
ku'ttelli,  Ilma'wi,  and  Pa'kamalli.  {Poivers,  Tribes  of  California.) 
They  are  at  present  supposed  to  constitute  a  distinct  linguistic  group, 
but  it  is  probable  that  better  information  will  show  their  affinity  with 
some  of  the  neighboring  Californian  stocks.  With  the  exception  of  a 
few  at  Eound  Valley  reservation,  California,  none  of  them  are  on  res- 
ervations or  have  any  official  recognition  by  the  government.  They 
probably  number  1,000  to  1,500  souls.  The  northern  bands  have 
suffered  much  from  Modoc  slave  raids  in  former  days,  and  are  much 
inferior  in  physique  and  intellect  to  those  lower  down  the  river,  who 
were  the  terror  of  northern  California  thirty  years  ago,  and  who  are 
described  by  recent  observers  as  good  workers,  intelligent,  brave,  and 
warlike.     {A.  G.  0.,  9.) 

SONGS  OF  THE  PAIUTE 

1.  NOva'  ka  ro'rani' 

Niivii'   ka  ro'rSni'! 

Niivii'   ka  ro'rani'!  " 

Niiva'  ka  ro'rani'! 

Niivii'  ka  ro'rani' ! 

Gosi'pa'   havi'glnft', 

Gosi'pa'  havi'glnft'. 

Translation 

The  snow  lies  there  —  ro'rani'! 
The  snow  lies  there  —  ro'rani'! 
The  snow  lies  there — ro'rani'! 
The  snow  lies  there  —  ro'rani'! 
The  Milky  Way  lies  there, 
The  Milky  Way  lies  there. 


MuoNKvl  MYTH    OF    THE    MILKY    WAY  1053 

This  is  one  of  tlie  favorite  sougs  of  the  Paiute  Ghost  dance.  The 
tune  has  a  plaintive  but  rather  pleasing  effect,  although  inferior  to  the 
tunes  of  most  of  the  ghost  songs  of  the  prairie  tribes.  The  words  as 
they  stand  are  very  simple,  but  convey  a  good  deal  of  meaning  to  the 
Indian.  It  must  be  remembered  that  the  dance  is  held  in  the  open  air 
at  night,  with  the  stars  shining  down  on  the  wide-extending  plain 
walled  in  by  the  giant  sierras,  fringed  at  the  base  with  dark  pines,  and 
with  their  peaks  white  with  eternal  snows.  Under  such  circumstances 
this  song  of  the  snow  lying  white  upon  the  mountains,  and  the  Milky 
Way  stretching  across  the  clear  sky,  brings  up  to  the  Paiute  the  same 
patriotic  home  love  that  comes  from  lyrics  of  singing  birds  and  leafy 
trees  and  still  waters  to  the  people  of  more  favored  regions.  In  the 
mythology  of  the  Paiute,  as  of  many  other  tribes,  the  Milky  Way  is 
the  road  of  the  dead  to  the  spirit  world.  Bo'rdni'  serves  merely  to  fill 
in  the  meter. 

2.  DP.na'  gayo'n 

iDSna'  gayo'n,  D6'na  ga'yoni', 

Dena'  gayo'n,  Dfi'na  ga'yoni', 

Bawil'  doro'u,  Ha'wil  do'roni', 

*  Bawa'  doro'n,  Ba'wft  do'roni'. 

Trannlation 

A  slender  antelope,  a  blender  antelope, 
A  slender  antelope,  a  slender  antelope, 
He  is  wallowing  npon  the  ground, 
He  is  wallowing  upon  the  ground, 
*  He  is  wallowing  upon  the  ground, 

He  is  wallowing  upon  the  grounii. 

This  song  evidently  refers  to  a  trance  vision  in  which  the  sleejjer 
saw  an  antelope  rolling  in  the  dust,  after  the  manner  of  horses,  buf- 
falo, and  other  animals. 

3.   Do'   Ti'MBI 

Do'   ti'mhi.   Do'   tl'mbi-nii'n, 
Do'  ti'mbi,    Do'   tl'iubi-nii'n, 
TI'mbi   bai'-yo,   Ti'mbi   ba'i-yo-a'n, 
Ti'mbi   bai'-yo,   TI'mbi  ba'i-yo-a'n. 

Translation 

The  black  rock,  the  black  rock, 
The  black  rock,  the  black  rock, 
The  rock  is  broken,  the  rock  is  broken, 
The  rock  is  broken,  the  rock  is  broken. 

This  song  may  refer  to  something  in  Paiute  mythology.  Nd'n  and 
a'n  are  unmeaning  syllables  added  to  fill  out  the  measure. 

4.    PXsr'   Wl'XOGHAN 

PiisU'  wl'noghiin, 
Piisii'  wl'noghiin, 
PJisii'   wl'noghiin, 


1054  THE    GHOST-DANCE    RELIGION  fuTH. anx.  14 

Wai'-va  wi'uoghiin, 
Wai'-va  wrnogliiin, 
Wai'-va   wl'noghiin. 

Translation 

The  wind  stirs  tlie  willows, 
The  wind  stirs  the  willows, 
The  wind  stirs  the  willows, 
The  wind  stirs  the  grasses, 
The  wind  stirs  the  grasses, 
The  wind  stirs  the  grasses. 

Wai'-va  (or  wai  in  compositioii )  is  tbe  saud  grass  or  wild  millet  of 
'Nevada,  {Oryzopsis  membranacea),  the  seeds  of  which  are  ground  by  the 
Paiute  and  boiled  into  mush  for  food. 

5.  Pagu'nava' 

Pagil'niiva' !  PiigU'niiva' ! 
Tftngwii'kwiji' !  Tflngwii'kwiji'! 
Wftmbe'doma' !   Wtimbe'doma' ! 

Translation  • 

Fog!  Fog! 

Lightning!  Lightning! 
Whirlwind!  Whirlwind! 

This  song  is  an  invocation  of  the  elemental  forces.  It  was  composed 
by  an  old  woman,  who  left  the  circle  of  dancers  and  stood  in  the  center 
of  the  ring  while  singing  it. 

6.  WOmbI'ndoma'n 

Wftmht'ndoma'n,  Wftmbl'ndomii'n, 
Wflmbi'ndomii'n,  Wflmbl'ndoma'n. 
Nuvii'ri'p  noyo'wana',   Nuva'rI'p  noyo'wanfi', 
Nuvii'rI'p   noyo'wana',   Nuva'rI'p  noyo'wana'. 

Translation 

The  whirlwind!  The  whirlwind! 

The  whirlwind !  The  whirlwind ! 
The  snowy  earth  comes  gliding,  the  snowy  earth  comes  gliding; 
The  snowy  earth  comes  gliding,  the  snowy  earth  comes  gliding. 

This  song  may  possibly  refer  to  the  doctrine  of  the  new  earth,  here 
represented  as  white  with  snow,  advancing  swiftly,  driven  by  a  whirl- 
wind.    Such  an  idea  occurs  several  times  in  the  Arapaho  songs. 


7.  Kosi'  wOmbi'ndoma' 

Kosi'  wftmbi'ndoma', 
Kosi'  wftmbi'udomii', 
Kosi'   wambi'ndomii'. 


MOONSYl 


SONGS   OF   THE    PAIUTE  1055 


Kai'-va  wumbi'iidoiuii', 
Kai'-va  Avftmbi'iidomil', 
Kai'-va   wftmbi'iidoraii'. 

Translation 

There  is  dust  from  the  whirlwind, 
There  is  dust  from  the  whirlwind, 
There  is  dust  from  the  whirlwind. 
The  whirlwind  on  the  mountain. 
The  whirlwind  on  the  mountain, 
The  whirlwind  on  the  mountain. 


8.  Dombi'na  so'wina' 

Dombi'na  so'wina', 
Dombi'na  so'wina', 
Dombi'na  so'wina'. 
Kai'-va  so'wina', 
Kai'-va  so'wina', 
Kal'-va  so'wina' 

lyanslation 

The  rocks  are  ringing, 

The  rocks  are  ringing. 

The  rocks  are  ringing. 

They  are  ringing  in  the  mountains, 

They  are  ringing  in  the  mountains. 

They  are  ringing  in  the  mountains. 


This  song  was  explained  to  refer  to  the  roaring  of  a  storm  among  the 
rocks  in  the  mountains. 


9.    SO'NG-.\   RO'YONJI' 

Sft'ng-ii  ro'yonji',  Sfl'ng-a  ro'yon, 
Sft'ng-a  ro'yonji',  Stt'ng-a  ro'yon, 
Sft'ng-ii  ro'yonji',  Sfl'ng-a  ro'yon. 
Pu'i  do'yonji',  Pu'i  do'yon, 
Pu'i  do'yonji',  Pu'i  do'yon, 
Pu'i  do'yonji',  Pu'i  do'yon. 


Translation 

The  cotton  woods  are  growing  tall, 
The  cottonwoods  are  growing  tall, 
The  cottonwoods  are  growing  tall. 
They  are  growing  tall  and  verdant. 
They  are  growing  tall  and  verdant. 
They  are  growing  tall  and  verdant. 

This  song  seems  to  refer  to  the  return  to  spring.  Throughout  the 
arid  region  of  the  west  the  cottonwood  skirting  the  borders  of  the 
streams  is  one  of  the  most  conspicuous  features  of  the  landscape.  See 
Arapaho  song  13. 

14  ETH — PT  2 27 


1056 


THE   GHOST-DANCE   RELIGION 


[ETII.  ANN.  14 


PAIUTE  GLOSSARY 


Jgai'h-tika'ra — "fish  eaters;"  the  dis- 
tinctive name  of  the  Paiute  of  Walker 
lake,  Nevada. 

Bai'-yo  —  it  is  bioken. 

Sa'wd  —  going  around  in  a  circle 

Dina  —  for  Ti'na. 

Do  —  black. 

Dombi'na  —  for  Ti'mhi  or  TUbi. 

Do'roni  —  rolling  on  the  ground,  wallow- 
ing. 

Do'yon  or  Do'yonji — it  is  growing  tall. 

Ga'yon  or  Ga'yoni  —  slender,  tall  and 
slender. 

Gosi'pa — the  Milky  Way,  the  road  of  the 
dead.     See  Paiute  song  1 

Hdvi'ginu  —  it  lies  there,  it  lies  there 
asleep;  havi'kwA,  sleep. 

Sogdpa'goni —  "  rush-arrow  people ; "  the 
Shoshoni  name  for  the  Paiute;  from 
hogap,  a  small  water  reed;  pagd,  arrow, 
and  nt,  the  tribal  suffix. 

Hutsi  —  the  sage-hen  {Centroeercus  uro- 
phasianus) . 

Ibidsi'i — "our  mother;"  the  mythic  ma- 
ternal ancestor  of  the  Paiute. 

Jack  Wilson  —  see  Wovoka. 

Ka  —  the  root  of  the  verb  tit ;  yd'nakatU' , 
I  am  sitting  down. 

Eai-va  —  mountain. 

KoH  —  for  Kosi'ba. 

Kosi'ba — dust. 

Kotso'-ltka'ra — "buffalo  eaters;"  the 
Paiute  name  for  the  Bannock.  Com- 
pare Ko'tao-Wka,  a  Comanche  division. 

Kura'ngwa —  "  very  high  peak ;  "  applied 
to  Mount  Grant,  the  sacred  mountain 
of  the  Paiute,  west  of  Hawthorne  and 
near  the  southwestern  end  of  Walker 
lake,  Nevada. 

Ktvohi'tsauq  or  K'wijau'h — "big  rum- 
bling belly,"  one  of  the  names  assumed 
by  Wovoka  the  messiah.  It  was  orig- 
inally the  name  of  his  paternal  grand- 
father. 

Ndnigii'kua — the  Paiute  name  of  the 
Ghost  dance.  The  word  signifies  the 
"  dance  in  a  circle; "  niika,  a  dance. 

Noyo'd — to  come  gliding  or  creeping;  the 
verb  is  applied  to  the  movement  of  a 
snake  or  of  an  object  which  progresses 
without  the  aid  of  feet. 

i»oyi''vmna — for  Noyo'd. 


Niimd — "people,"  or  "Indians,"  the 
name  used  to  designate  themselves  by 
the  Paiute,  Shoshoni,  and  Comanche. 

Niimi'-nad'  —  "our  father;"  the  mythic 
ancestor  of  the  Paiute. 

Niivd — for  XUvd'bi. 

NUvd'bi — snow. 

NUvd'-ri'pd—Biiowy  earth,  snow-covered 
earth  (compound  word);  (roni  niird'bi, 
snow,  and  ri'pd  or  ti'pd,  earth. 

Pdgii'nard — -fog. 

Paiute  or  Piu'te — (Pai-yu't)  the  name  by 
which  the  Niima  of  Nevada  and  the 
adjacent  region  are  popularly  and  offi- 
cially known.  It  has  been  rendered  as 
"true  {pai)  Ute"  or  "  water  {pa)  Ute." 
They  themselves  pronounce  the  word 
in  three  syllables,  Pai-u'-H. 

Pai-yu'chimC  —  the  Hopi  name  for  the 
Paiute. 

Pai-yu'tsI — the  Navaho  n^me  for  the 
Paiute. 

PalC — the  Washo  name  for  the  Paiute. 

PdsW  —  for  Pdaii'bi. 

PdsU'bi  —  willow. 

Pavio'tso — the  proper  tribal  name  of  the 
Indians  of  Walker  River  and  Pyramid 
Lake  reservations  in  Nevada,  according 
to  Powell,  who  considers  them  distinct 
from  the  Paiute. 

Pu'i — for  Pu'igai'-yii. 

Pu'igai'-yu  —  verdant,  green  (applied  to 
growing  plants). 

Bo'rani — an  unmeaning  word  used  to  fill 
out  the  measure  of  the  songs. 

Eo'yon  or  Bo'yonji — other  forms  of  Do'yon. 

Snake  Indians — a  name  loosely  applied 
to  various  northern  bands  or  tribes  of 
Shoshonean  stock,  including  Paiute, 
Bannock,  Shoshoni,  andsometimeseven 

,  the  Comanche. 

Sowi'na — ringing  like  a  bell,  roaring. 

Su'ng-d — for  Su'ng-dbi. 

Su'ng-dbi — Cottonwood. 

Taivo— the  Paiute,  Shoshoni,  and  Co- 
manche name  for  a  white  man.  See 
I'd'ribo. 

TdktotV  ktoij — lightning. 

Td'vibo — "white  man,"  the  father  of 
Wovoka  tlie  messiah.  The  word  has 
a  connection  with  tdhi  or  Uivi,  the  sun ; 
idvd'ndgwdt,  the  east  or  sunrise  place, 


MooNEY]                                         PAIUTE   GLOSSARY  1057 

and  (ai'-fo,  tbeSlioshoiii  and  Comanche  of  poles.     The   word   is  of  uncertain 

name  for  a  white  man.  origin. 

Ti'mbi  <iT  Tl'mbin  —  a  rock;  another  form  ll'l'noghan — shaken  by  the  wind,  waving 

is  iiihi.  in  tlie  wind. 

Ti'wa  —  antelope.  Wo'voka  or   Wii'voka — "the  cntter,"  the 

Tunywu'kiciji — for  TukwiVkwij.  proper  name  of  the  Paiute  messiah, 

Wai'-va — the  sand  grass  or  wild  millet  of  known  to  the  whites  as  Jack  Wilson. 

Nevada   ((hrijzopsii  memhranacea).     In  A  few  years  ago  he  assumed  also  the 

composition  the  word    becomes    wai,  name  of  Kwohi'tsanq,   "  big  rumbling 

See  Paiute  song  4.  belly,"  from  his  paternal  grandfather. 

Wa'siu  —  the  name  by  which  the  Washo  See  chapter  ix  ante. 

call  themselves.  Wubi'doma  —  whirlwind,  hurricane. 

WI'Kiui" — the  popular  name  of  the  Paiute  Hi'gud,  wind;   pita'ndgwd-higiod',  the 

dwelling,  made  in  conical  form,  about  south  wind. 

8  or  10  feet  high,  and  open  at  the  top,  Jl'umbe'doma — for  Wiihi'doma. 

of  tul6  rushes  woven  over  a  framework  Wumbl'ndoman  —  for  Wubi'doma. 


THE  SIOUX 

TRIBAL  SYNONYMY 

Chahrarat  —  Pawnee  name  (Grinnell). 

Dakota,  Nakota,  or  Lakoia — proper  tribal  name,  according  to  dialect,  "allies, 
friends;  "  sometimes  also  they  speak  of  themselves  as  Oceti  Sakowin,  the  "seven 
council  fires,"  iu  allusion  to  their  seven  great  divisions. 

Itahatski  —  Hidatsa  name,  "  long  arrows  "  (Matthews). 

K'odalpd-K'inago  —  Kiowa  name,  "  necklace  people,"  perhaps  a  misconception  of  neck- 
cutting  people,  i.  e.,  beheaders. 

Maranehobishgo — Cheyenne  name,  "cut-throats"  (Long).  The  name  is  plainly 
incorrect,  as  the  Cheyenne  language  has  no  r. 

Ifadowesi  or  Xadouesiu  —  "little  snakes"  or  "  little  enemies,"  Nadoxve,  "  snake"  and 
figuratively  "  enemy,"  being  the  common  Algonquian  term  for  all  tribes  of  alien 
lineage.  The  Ojibwaand  others  designated  the  Iroquois,  living  easfT  of  them, 
as  Xadowe,  while  the  Sioux,  living  to  the  west,  were  distinguished  as  Xadoweii 
or  Xadoteesiu,  whence  come  Nadouessioux  and  Sioux. 

Ifalnihina  or  Natni — Arapaho  name;  Hayden  gives  the  form  as  Xatenehina,  which  he 
renders  "  cut-throats  or  beheaders,"  but  it  may  be  derived  from  Nadmoe,  as 
explained  above. 

Niake' taikuik — Kichai  name. 

Pambizimina — Shoshoui  name,  "beheaders." 

Fapitsinima — Comanche  name,  "beheaders,"  from  papitsi,  signifying  to  behead, 
and  nlma  or  niima,  people. 

Shahan  —  Osage,  Kansa,  Oto,  etc,  name  (Dorsey). 

Sioux — popular  name,  abbreviated  from  Nadouessioux,  the  French  form  of  their 
Ojibwa  name. 

Tadba'koah — Caddo  name,  "  cut-throats." 

TRIBAL  SIGN 

A  sweeping  pass  of  the  right  haud  in  front  of  the  neck,  commonly 
rendered  "cutthroats"  or  "beheaders,"  but  claimed  by  the  Kiowa  to 
refer  to  a  kind  of  shell  necklace  formerly  peculiar  to  the  Sioux. 


1058  THE    GHOST-DANCE    RELIGION  [eth.  ann.U 


SKETCH  OF  THE  TRIBE 

Tbe  Sioux  constitute  the  largest  tribe  in  tlie  United  States,  and  are 
too  well  known  to  need  an  extended  description  here.  Although  now 
thought  of  chiefly  as  a  prairie  tribe,  their  emergence  upon  tlie  plains 
is  comparatively  recent,  and  within  tiie  historic  period  their  range 
extended  as  far  eastward  as  central  Wisconsin,  from  which,  and  most 
of  Minnesota,  they  have  been  driven  out  by  the  westward  advance  of 
the  Ojibwa.  There  is  ground  for  believing  that  the  true  home  of  the 
whole  Siouan  stock  is  not  in  the  west,  or  even  in  the  central  region,  but 
along  the  south  Atlantic  slope.  (See  the  author's  Siouan  Tribes  of  the 
East.) 

The  Sioux  language  has  three  well-marked  dialects  —  the  eastern  or 
Santee,  the  middle  or  Yankton  (including  the  Asiniboin  in  the  north), 
and  the  western  or  Teton.  The  tribe  consists  of  seven  great  divisions, 
each  of  which  again  has  or  had  subdivisions.  Dorsey  enumerates  over 
one  hundred  in  all.  Each  grand  division  had  its  own  camping  circle, 
and  when  two  or  more  such  divisions  camped  together  they  usually 
camped  in  concentric  circles.  {Dorset/.)  The  seven  great  divisions  are: 
1.  Mdewakantomran  (Medewacanfon),  "village  of  the  Spirit  lake;"  2. 
Waqpekute  (Wahpacoota),  "leaf  shooters;"  3.  Waqpetoiiioan  (Wah- 
peton),  "leaf  village ;"  4.  Sisitonwail  (Sisseton),  variously  rendered 
"slimy  village" or  "swamp  village  ;"  5.  Ihanktoflwaii  (Yankton),  "end 
village;"  6.  Ihanlitonicanna  (Yanktonais),  "upper  end  village;"  7. 
Titoiiwan  (Teton),  "prairie  village." 

The  first  four  divisions  collectively  are  known  as  Isaiiati  or  Santee 
Sioux.  The  name  is  supposed  to  be  derived  from  isail,  the  dialectic 
word  for  "knife."  They  formerly  held  Mississippi,  Minnesota,  and 
upper  Eed  rivers  in  Minnesota  and  were  afterward  gathered  on  reserva- 
tions at  Devils  lake,  North  Dakota;  Lake  Traverse  (Sisseton  agency) 
and  Flandreau,  South  Dakota;  and  Santee  agency,  Nebraska.  Those 
at  Lake  Traverse  and  Flandreau  have  now  taken  allotments  as  citizens. 

The  Yankton  and  Yanktonais,  together  speaking  the  middle  dialect, 
occupied  chiefly  the  country  of  James  river,  east  of  the  Missouri,  in 
North  Dakota  and  South  Dakota  and  extending  into  Iowa.  They  are 
now  on  Yankton  and  Crow  Greek  reservations  in  South  Dakota,  and 
Fort  Peck  reservation,  Montana. 

The  Teton  constitute  more  than  two-thirds  of  the  whole  Sioux  tribe, 
and  held  nearly  the  whole  country  southwest  of  the  Missouri  from 
Cannonball  river  to  the  South  Platte,  extending  westward  beyond  the 
Black  hills.  They  are  all  now  on  reservations  in  South  and  North 
Dakota.    They  are  again  subdivided  into  seven  principal  divisions: 

1.  Sichaiigu,  "burnt  thighs"  (Brules),  now  on  Rosebud  reservation; 

2.  Ogalala,  referring  to  "scattering"  of  dust  in  the  face  (Clark),  now 
on  Pine  liidge  reservation,  under  the  celebrated  chief  Red  Cloud 
{MaqpeLuta);  3.  Hunkpapa,  "those  who  camp  at  the  end  (or  opening) 


M(K>sEv]  SKETCH    OF   THE    SIOUX  1059 

of  the  caiiii)iiig  circle"  (Chirk),  on  StiUKliiiK  Kock  reservation;  4,  Mini- 
kanzu,  "  those  wlio  ])hiiit  by  the  water,"  on  Cheyenne  River  reservation; 
5.  Itaziph),  "  without  bows"  (Sans  Arcs),  on  Cheyenne  River  reserva- 
tion; 6.  Siliasapa,  "bhick  feet"  (not  to  be  confounded  with  the  Black- 
foot  tribe),  on  Cheyenne  River  and  Standing  Rock  reservations; 
7.  Ohenofqja,  "  two  kettles,"  on  Cheyenne  River  and  Rosebud  reserva- 
tions. According  to  the  official  report  for  18J)3,  the  Sioux  within  the 
United  States  number  about  23,410,  which,  with  GOO  permanently  settled 
in  Manitoba,  make  the  whole  population  about  24,000  souls. 

The  Sioux,  under  the  name  of  Nadouessi,  are  mentioned  by  the  Jesuit 
missionaries  as  early  as  1632.  They  made  their  first  treaties  with  our 
government  in  1815.  The  most  prominent  events  in  their  history  since 
that  date  have  been  the  treaty  of  Prairie  du  Chien  in  1825,  which 
defined  their  eastern  boundary  and  stopped  the  westward  advance  of 
the  Ojibwa;  the  Minnesota  massacre  of  1862,  which  resulted  in  the 
expulsion  of  the  Sioux  from  Minnesota;  the  Sioux  war  of  1876-77, 
largely  consequent  on  the  unauthorized  invasion  of  the  Black  hills  by 
miners,  and  the  chief  incident  of  which  was  the  defeat  and  massacre 
of  an  entire  detachment  under  General  Custer;  the  treaty  by  which  the 
great  reservation  was  broken  up  in  1889,  and  the  outbreak  of  1890, 
with  the  massacre  of  Wounded  Knee. 

By  reason  of  their  sui)erior  numbers  the  Sioux  have  always  assumed, 
if  not  exercised,  the  loidship  over  all  the  neighboring  tribes  with  the 
exception  of  the  Ojibwa,  who,  having  acquired  firearms  before  the 
Sioirx,  were  enabled  to  drive  the  latter  from  the  headwaters  of  the 
Mississippi,  and  were  steadily  pressing  them  westward  when  stopped 
by  the  intervention  of  the  TTnited  States  government.  The  Sioux  in 
turn  drove  the  Cheyenne,  Crow,  Kiowa,  and  others  before  them  and 
forced  them  into  the  mountains  or  down  into  the  southern  prairies. 
The  eastern  bands  were  sedentary  and  largely  agricultural,  but  the 
Teton  were  solely  and  preeminently  wandering  buffalo  hunters.  All 
dwelt  in  tipis — the  word  is  from  the  Sioux  language — which  were  of  bark 
in  the  timber  country  and  of  buflfalo  skins  on  the  plains.  In  warlike 
character  they  are  probably  second  only  to  the  Cheyenne,  and  have  an 
air  of  proud  superiority  rather  unusual  with  Indians.  Clark  says  of 
them,  "In  mental,  moral,  and  physical  qualities  I  consider  the  Sioux 
a  little  lower  but  still  nearly  equal  to  the  Cheyenne,  and  the  Teton 
are  the  sui>eiior  branch  of  the  family."  {Indian  Sign  Language,  345.) 
The  eastern  Sioux  are  now  far  advanced  toward  civilization  through 
the  eflbrts  of  teachers  and  missionaries  for  over  a  generation,  and  the 
same  is  true  in  a  less  degree  of  the  Yankton,  while  the  majority  of  the 
Teton  are  still  nearly  in  their  original  condition. 

I  found  the  Sioux  very  difficult  to  ajiproach  on  the  subject  of  the 
Ghost  dance.  This  was  natural,  in  view  of  the  trouble  that  had  resulted 
to  them  in  consequence  of  it.  When  I  was  first  at  Pine  Ridge,  the 
trooi)s  still  camped  there  served  as  a  reminder  of  the  conflict,  while  in. 


1060 


THE    GHOST-DAXCE    RELIGION 


[eth.  axx.  14 


the  little  cemetery  at  the  agency  were  the  fresh  graves  of  the  slain 
soldiers,  and  only  a  few  miles  away  was  the  Wounded  Knee  battlefield 
and  the  trench  where  the  bodies  of  nearly  three  hundred  of  their  people 
had  been  thrown.  To  my  questions  the  answer  almost  Invariably  was, 
"The  dance  was  our  religion,  but  the  government  sent  soldiers  to  kill 
us  on  account  of  it.  We  will  not  talk  any  more  about  it."  Another 
reason  for  their  unwillingness  was  the  fact  that  most  of  the  interpreters 
were  from  the  eastern  or  Santee  i)ortion  of  the  tribe,  and  looked  with 
contempt  on  the  beliefs  and  customs  of  their  more  primitive  western 
brethren,  between  whom  and  themselves  there  was  in  consequence  but 
little  friendly  feeling.     On  one  occasion,  while  endeavoring  to  break 


Fig.  102 — Native  drawings  of  G  liost  dance — A,  Comanche  j  B,  Sioux 


the  ice  with  one  of  the  initiates  of  the  dance,  I  told  him  how  willingly 
the  Arapaho  had  given  me  information  and  even  invited  me  to  join  in 
the  dance.  "Then,"  said  he,  "  don't  you  find  that  the  religion  of  the 
Ghost  dance  is  better  than  the  religion  of  the  churches?"  I  could  not 
well  say  yes,  and  hesitated  a  moment  to  frame  an  answer.  He  noticed 
it  at  once  and  said  very  deliberately,  "Well,  then,  if  you  have  not 
learned  that  you  have  not  learned  anything  about  it,"  and  refused  to 
continue  the  conversation. 

The  Sioux  ghost  songs  are  all  in  the  dialect  of  the  Teton,  who  took 
the  most  active  interest  in  the  dance,  which  was  hardly  known  among 
the  bands  east  of  the  Missouri.    The  vocalic  character  of  the  language, 


MooNEY]  SONGS   OF   THE   SIOUX  1061 

and  the  frequent  liquid  I  of  this  dialect,  renders  these  songs  peculiarly 
musical,  while  for  beauty  of  idea  and  expression  they  are  second  only 
to  those  of  the  Arapalio. 

SONGS  OF  THE  SIOUX 

1.  A'TK   IIK'YK    K'YAYO 

f Opening  song 

A'te  Im'ye  e'yayo ! 

A'te  be'ye  e'yayo! 

A'te  he'ye  lo, 

A'te  he'ye  lo. 

NitnTikanshi'la  wa'fiyegala'ke — kta'  e'yayo'! 

Nitu'nkaushi'la  wa'nyegala'ke  —  kta'  e'yayo' I 

A'te  he'ye  lo, 

A'te  he'ye  lo. 

Ni'takuye  wanye'gftla'ke — kta  e'yayo'! 

Ni'takuye  wauye'gilla'ke  —  kta  e'yayo'! 

A'te  he'ye  lo, 

A'te  he'ye  lo. 

Trantlation 

The  father  says  so  —  E'l/ayo! 
The  father  says  so  —  E'yayo!  • 

The  father  says  so, 
The  father  says  so. 

You  shall  see  your  grandfather — E'yayo'! 
*•  You  shall  see  your  grandfather  —  E'yayo'! 

The  father  says  so, 
The  father  says  so. 
You  shall  see  your  kindred  —  E'yayo'! 
You  shall  see  your  kindred — E'yayo'! 
The  father  says  so, 
The  father  says  so. 

This  is  the  opening  song  of  the  dance.  While  singing  it,  all  the 
dancers  stand  motionless  with  hands  stretched  out  toward  the  west, 
the  country  of  the  messiah  and  the  quarter  whence  the  new  spirit 
world  is  to  come.  When  it  is  ended,  all  cry  together,  after  which  they 
join  hands  and  begin  to  circle  around  to  the  left.  "  Grandfather,"  as 
well  as  "  father,"  is  a  reverential  term  applied  to  the  messiah. 

2.  Mi'chI'nkshi  naSpe 

Michl'nkshi  nanpe  ma'yuzaye, 

Michl'nkshi  nanpo  ma'yuzaye, 

A'te  he'ye  lo, 

A'te  he'ye  lo. 

Ini'cha}{he-kte, 

Ini'chaghe-kte, 

A'te  he'ye  lo, 

A'te  he'ye  lo. 

Ch.^noTipa  wa'u  chi'cha-u'pi, 


1062  THE    GHOST-DANCE    RELIGION  [kth.  ann.U 

» 

ChSnoTipa  waTi  chi'cha-u'pi, 

Ate  Le'ye  lo', 

A'te  he'he  lo'. 

Cha' -yani'pi-kta', 

Cha'-yani'pi-kta', 

A'te  he'ye  lo', 

A'te  he'ye  lo'. 

•  '  Translation 

My  son,  let  me  grasp  your  hand, 

My  son,  let  me  grasp  your  band, 

Says  the  father, 

Says  the  father. 

You  shall  live. 

You  shall  live. 

Says  the  father, 

Says  the  father. 

I  bring  you  a  pipe, 

I  bring  you  a  pipe, 

Says  the  father. 

Says  the  father. 

By  means  of  it  you  shall  live, 

By  means  of  it  yon  shall  live. 

Says  the  father. 

Says  the  father. 

This  song  refers  to  the  sacred  pipe  which,  according  to  the  Sioux 
tradition,  was  brought  to  them  by  a  mysterious  young  woman  from  the 
spirit  world.  The  story,  as  outlined  by  Captain  J.  M.  Lee,  is  as  follows: 
In  the  old  times  the  Sioux  were  always  at  war,  not  only  with  other  tribes, 
but  also  among  themselves.  On  one  occasion  two  young  men  were  out 
hunting  when  they  saw  a  young  woman  approaching  them  with  folded 
arms.  Seeing  that  she  was  not  of  their  own  tribe,  one  proposed  to  the 
other  that  they  kill  her,  but  he  refused  and  urged  that  they  wait  until 
they  learned  what  she  wanted.  The  first  speaker,  however,  was  about 
to  kill  her  as  she  drew  near,  when  she  suddenly  stooped  down  and 
took  from  around  her  ankle  something  resembling  an  anklet,  which  she 
waved  about  her  head.  The  motion  was  so  rapid  that  it  seemed  as 
though  a  cloud  encircled  her  for  a  few  moments,  when  she  ceased,  and 
the  snake  which  she  had  taken  from  off  her  ankle  glided  away  through 
the  grass.  But  the  young  warrior  who  had  thought  to  kill  her  had 
disappeared,  swept  from  the  face  of  the  earth. 

Turning  now  to  his  companion,  she  said,  "To  you  I  come  as  a  friend 
and  helper.  Your  people  have  been  killing  each  other.  I  bring  you  a 
pipe,  which  is  a  token  of  peace,"  and  she  held  out  a  pipe  as  she  spoke. 
"When  you  smoke  it  your  thoughts  will  be  of  peace,  and  no  murderer 
(i.  e.,  no  one  who  kills  a  member  of  his  own  tribe)  must  be  allowed  to 
smoke  it."  She  returned  with  him  to  his  village,  where  the  women 
prepared  for  her  reception  a  large  tipi,  to  which  the  chiefs  of  the  tribe 
came  to  listen  to  her  instructions.    She  taught  them  to  be  at  peace  with 


■ooNEYi  SACRED   PIPE   OF   THE    SIOUX  1063 

one  another,  if  they  would  be  happy,  and  when  tliey  listened  to  her  words 
and  acce])ted  her  teachings,  she  gave  them  the  sacred  medicine  pipe 
to  smoke  thenceforth  in  their  councils  as  a  perpetuiil  reminder  of  the 
peace  covenant  of  the  Lakota.  Her  mission  now  ended,  she  said  she 
must  leave  them,  and  although  they  begged  her  earnestly  to  stay  with 
them,  she  could  not  tarry  longer,  but  disappeared  as  suddenly  and 
mysteriously  as  she  had  come. 

A  variant  of  this  legend  is  given  by  Colonel  Mallery  in  his  paper  in 
the  Tenth  Annual  Report  of  the  Bureau  of  Ethnology,  where  it  is  illus- 
trated by  a  colored  plate  from  a  picture  by  the  Indian  story  teller. 
According  to  this  version,  the  pipe  maiden  was  the  mysterious  white 
Bufialo  Cow,  and  brought,  with  the  pipe,  a  package  of  four  grains 
of  maize  of  different  colors.  This  corn  sprang  from  the  milk  which 
dropped  from  her  udder,  and  was  thus,  with  the  flesh  of  the  buffalo 
itself,  appointed  from  the  beginning  to  be  the  food  of  all  the  red  tribes. 
The  seeming  snakes  about  her  waist  and  ankles  were  really  blades  of 
grass  (corn?).  She  taught  the  people  to  call  her  "grandmother,"  a 
reverential  title  among  Indians,  and  after  leading  them  to  her  relatives, 
the  buffalo,  she  faded  from  their  sight  as  they  stood  gazing  at  her. 

The  pipe  holds  an  important  part  in  the  mythology  and  ritual  of 
almost  all  our  tribes,  east  and  west,  and  no  great  ceremony  is  complete 
and  no  treaty  was  ever  ratified  without  it.  It  is  generally  symbolic  of 
peace  and  truth.  As  a  peace  emblem,  it  was  formerly  carried  by  every 
bearer  of  a  friendly  message  from  one  tribe  to  another  and  was  smoked 
in  solemn  ratification  of  treaties,  the  act  of  smoking  being  itself  in  the 
nature  of  an  oath.  Among  the  prairie  tribes  an  individual  accused  of 
crime  is  offered  the  sacred  pipe,  and  if  he  accepts  it  and  smokes  he  is 
declared  innocent,  as  no  Indian  would  dare  to  smoke  it  if  guilty.  The 
ordinary  ceremonial  pipe  of  the  prairie  tribes  is  made  of  the  red  stone, 
known  as  catlinite,  from  the  famous  pipestone  quarry  in  Minnesota  in 
the  old  country  of  the  Sioux.  The  peace  pipe  of  the  Cherokee  was 
made  of  a  white  stone,  somewhat  resembling  talc,  from  a  quarry  near 
Knoxville,  Tennessee.  It  is  said  to  have  had  seven  stem  holes, 
emblematic  of  the  seven  clans  of  the  Cherokee,  and  was  smoked  bv 
seven  counselors  at  the  same  time.  In  every  case  the  tribe  has  a 
legend  to  account  for  the  origin  of  the  pipe.  A  flat  pipe  is  the  tribal 
"medicine"  of  the  Arapaho,  and  is  still  preserved  with  the  northern 
band  in  Wyoming.  (See  Arapaho  songs  1  and  2.)  Besides  the  stone 
pipe,  there  are  also  in  use  pipes  of  clay  or  bone,  as  well  as  cigarettes, 
but  as  a  rule  no  ceremonial  character  attaches  to  these.  In  ceremonial 
smoking  the  pipe  is  jjassed  around  the  circle  of  councilors,  each  of 
whom  takes  only  a  few  whifls  and  then  hands  it  to  his  neighbor.  Each 
one  as  he  receives  the  pipe  offers  it  first  to  the  sun,  holding  the  bowl 
up  toward  the  sky  and  saying,  "Grandfather,  smoke;"  then  to  the 
earth,  the  fire,  and  perhaps  also  to  each  of  the  four  cardinal  points 
and  to  one  or  another  of  their  mythologic  heroes.    Among  the  Kiowa 


1064  THE    GHOST-DANCE    RELIGION  [bth.  a-jn.U 

I  have  seen  a  man  hold  up  the  pipe  to  the  sky,  saying,  "  Smoke,  Sinti" 
(Sinti  being  their  great  mythologic  trickster),  and  then  in  the  same 
way,  "  Smoke,  Jesus." 

In  the  Ghost  dance  at  Eosebud  and  Pine  Eidge,  as  usually  per- 
formed, a  young  woman  stood  in  the  center  of  the  circle  holding  out  a 
pipe  toward  the  messiah  in  the  west,  and  remained  thus  throughout 
the  dance.  Another  young  woman  usually  stood  beside  her  holding 
out  a  hdqati  wheel  (see  Arapaho  song  49)  in  the  same  way.  This 
feature  of  the  dance  is  said  to  have  been  introduced  by  Short  Bull. 


3.  He  tuwe'cha  he 

He  tuwe'cha  he  u  echa'ni  hwo? 
He  tuwe'cha  he  u  echa'ni  hwo? 
Huuku  oki'le  chaya  he  u  hwo? 
Hufiku  oki'le  chaya  he  u  hwo? 
A't«-ye  he'ye  lo, 
A'te-ye  he'ye  lo. 

Translation 

Who  think  you  comes  there? 

Who  think  you  comes  there? 

Is  it  someone  looking  for  his  mother? 

Is  it  someone  looking  for  his  mother? 

Says  the  father, 

Says  the  father. 

In  this  the  singer  tells  how  he  was  greeted  by  his  former  friend  upon 
entering  the  spirit  world,  to  which  he  had  gone  in  search  of  his  mother. 


4.  Wana'yaS  ma'niye 

Wana'yan  ma'niye, 
Wana'yafi  ma'niye. 
Tata'nka  wan  ma'niye, 
Tata'fika  wan  ma'niye, 
,  A'te  he'ye  lo, 

A'te  he'ye  lo. 

Translation 

Now  he  is  walking, 

Now  he  is  walking. 

There  is  a  buffalo  hull  walking, 

There  is  a  buffalo  bull  walking. 

Says  the  father, 

Says  the  father. 

The  maker  of  this  song.  In  her  vision  of  the  spirit  world,  evidently 
saw  a  herd  of  buflFalo,  with  a  bull  walking  about  near  them.  The  form 
of  the  verb  shows  that  a  woman  is  supposed  to  be  talking. 


«<>oNBY]  SONGS    OF   THE    SIOUX  1065 


5.  Lkciiki.   miy()'<(aR-ktk 

Lechel  niiyoqan-kte  lo  —  Yo'yoyo' ! 

Lecliel  miyo'(iari-kto  lo  —  Yo'yoyo'! 

Taku  inaka'  a-icliaKha  liciia  mita'wa-yc  lo  —  Yo'yoyo  . 

Taku  inaka'  a-ieha'j;ba  heiia  mita'wa-ye  lo  —  Yo'yoyo'l 

A'te  he'ye  lo  —  Yo'yoyo'! 

A'te  he'ye  lo  —  Yo'yoyo'! 

E'ya  Yo'yoyo'! 

E'ya  Yo'yoyo'! 


,'i 


Tyanilation 

This  is  to  be  my  work  —  To'yoyo' ! 

This  is  to  1)6  my  work  —  Yo'yoi/o'! 

All  that  grows  upon  tho  earth  is  mine —  To'yoyo'! 

All  that  grows  upon  the  earth  is  mine  —  Yo'yoyo'! 

Says  the  father —  Yo'yoyo'! 

Says  the  father —  Yo'yoyo'! 

E'ya  Yo'yoyo'! 

E'ya  Yo'yoyo'! 


6.  MiCHINKSHl'YI   TKWA'QILA   CHE 

Michinkshi'yi  tewa'qila  che  —  Ye'ye'! 
Michiukshi'yi  tewa'qila  cho  —  Ye'ye'! 
Oya'te-ye  i'nichagha'pi-kta  che  —  Ye'ye' I 
Oya'te-ye  i'nichagha'pi-kta  che  —  Ye'ye'! 
A'teye  he'ye  lo, 
A'teye  he'ye  lo. 
Haye'ye'  E'yayo'yo'! 
Haye'ye'  E'yayo'yo'! 

Translation 

I  love  my  children —  Ye'ye"! 

I  love  my  children —  Ye'ye'! 

You  shall  grow  to  he  a  nation —  Ye'ye'! 

You  shall  grow  to  be  a  nation —  Ye'ye'! 

Says  the  father,  says  the  father. 

Haye'ye'  Eyayo'yo'!  Haye'ye'  E'yayo'yo'! 

7.  MlLA    KI.^   IIIYU'MICHI'CHIVANA 

Mila  kin  hiyn'michi'chiyana, 

Mila  kin  hiyn'michi'chiyana. 

Wa'waka'bla-kte — Ye'ye' ! 

Wa'waka'bla-kte — Ye'ye'! 

Onchi  he'ye  lo — Yo'yo'! 

Onchi  he'ye  lo — Yo'yo'! 

Puye  chiriyi  wa'sna  wakaghinyin-kte, 

Pnye  chifiyi  wa'sna  wakaghinyin-kte, 

Onchi  heyo  lo  —  Yo'yo  ! 

Onchi  heye  lo  —  Yo'yo! 


1066 


THE    GHOST-DANCE   RELIGION 


[ETH.  ANN.  U 


Translation 

Give  me  my  knife, 

Give  me  my  knife, 

I  shall  hang  up  the  meat  to  dry—  Te't/e' ! 

I  shall  hang  up  the  meat  to  dry —  Ye'i/e' ! 

Says  grandmother —  Yo'yo' ! 

Says  grandmother —  Yo'yo' ! 

When  it  is  dry  I  shall  make  pemmican, 

When  it  is  dry  I  shall  make  pemmican, 

Says  grandmother — Yo'yo! 

Says  grandmother —  Yo'yo! 

This  song  brings  up  a  vivid  picture  of  the  old  Indian  life.  In  her 
trance  vision  the  old  grandmother  whose  experience  it  relates  came 
upon  her  friends  in  the  spirit  world  just  as  all  the  women  of  the  camp 
were  engaged  in  cutting  up  the  meat  for  drying  after  a  successful  buf- 
falo hunt.  In  her  joy  she  calls  for  her  knife  to  assist  in  the  work,  and 
says  that  as  soon  as  the  meat  is  dry  she  Avill  make  some  pemmican. 


riQ.  103— Jerking  beef. 

In  the  old  days  an  Indian  camp  during  the  cutting  up  of  the  meat 
after  a  buffalo  hunt  was  a  scene  of  the  most  joyous  activity,  some  faint 
recollection  of  which  still  lingers  about  ration  day  at  the  agency. 
Thirty  years  ago,  when  a  grand  hunt  was  contemplated,  pre[7arations 
were  made  for  days  and  weeks  ahead.  Couriers  weri-  sent  out  to  col- 
lect the  neighboring  bands  at  a  common  rendezvous,  medicine-men 
began  their  prayers  and  ceremonies  to  attract  the  herd,  the  buffalo 
songs  were  sung,  and  finally  when  all  was  ready  the  confederated  bands 
or  sometimes  the  whole  tribe — men,  women,  children,  horses,  dogs, 
and  travois — moved  out  into  the  buffalo  grounds.  Here  the  immense 
camp  of  hundreds  of  tipis  was  set  up,  more  ceremonies  were  i)erformed. 


MooNEY]  JERKED    MEAT   ANIJ   PEMMICAN  1067 

and  the  mounted  warriors  rode  out  in  a  body  to  surround  and  slaughter 
the  licrd.  The  women  followed  close  after  them  to  strip  the  hides  from 
the  fresh  carcasses  and  cut  out  the  choice  portion  of  the  meat  and  tal- 
low and  l)ring  it  into  camp.  Here  the  meat  was  cut  into  thin  strips 
and  hung  upon  frames  of  liorizontal  i)ole8  to  dry,  while  the  tallow  was 
stripped  otf  in  flakes.  In  the  dry  prairie  atmosphere  one  day  is  usually 
suHicient  to  cure  the  meat,  without  the  aid  of  salt  or  smoke.  When 
thus  dried  it  is  known  as  "jerked  beef."  While  the  meat  is  fresh,  for 
the  first  day  or  two  the  camp  is  a  scene  of  constant  feasting,  the  juicy 
steaks  or  the  sweet  ribs  being  kept  broiling  over  the  coals  in  one  tipi 
or  another  until  far  into  the  night.  It  is  the  harvest  home  of  the 
prairie  tribes.  As  soon  as  the  meat  is  dry,  the  tipis  are  taken  down 
and  packed  into  the  wagons  along  with  the  meat,  and  one  family  after 
another  starts  for  home  until  in  a  short  time  the  great  camp  is  a  thing 
of  the  past. 

The  jerked  beef  or  venison  is  commonly  prepared  for  eating  by  being 
boiled  until  reasonably  tender.  In  eating,  the  Indian  takes  a  strip  thus 
cooked,  dips  one  end  into  a  soup  made  by  dissolving  some  salt  in  warm 
water,  takes  the  portion  thus  salted  between  his  teeth,  and  saws  off 
enough  for  a  mouthful  with  a  knife  held  in  his  other  hand.  Between 
moutlifuls  he  takes  bites  from  a  strip  of  dried  tallow  placed  in  the  dish 
with  the  meat. 

For  pemmican  the  jerked  beef  or  other  meat  is  toasted  over  a  fire 
until  crisp  and  is  then  pounded  into  a  hash  with  a  stone  hammer.  In 
the  old  times  a  hole  was  dug  in  the  ground  and  a  buffalo  hide  was 
staked  over  so  as  to  form  a  skin  dish,  into  which  the  meat  was  thrown 
to  be  pounded.  The  hide  was  that  from  the  neck  of  the  buffalo,  the 
toughest  part  of  the  skin,  the  same  used  for  shields,  and  the  only  part 
which  would  stand  the  wear  and  tear  of  the  hammers.  In  tfte  mean- 
time the  marrow  bones  are  split  up  and  boiled  in  water  until  all  the 
grease  and  oil  come  to  the  top,  when  it  is  skimmed  off  and  poured 
over  the  pounded  beef.  As  soon  as  the  mixture  cools,  it  is  sewed  up 
into  skin  bags  (not  the  ordinary  painted  parfleche  cases)  and  laid  away 
until  needed.  It  was  sometimes  buried  or  otherwise  cached.  Pem- 
mican thus  prepared  will  keep  indefinitely.  When  prepared  for  imme- 
diate use,  it  is  usually  sweetened  with  sugar,  mesquite  pods,  or  some 
wild  fruit  mixed  and  beaten  up  with  it  in  the  pounding.  It  is  extremely 
nourishing,  and  has  a  very  agreeable  taste  to  one  accustomed  to  it.  On 
the  march  it  was  to  the  prairie  Indian  what  parched  corn  was  to  the 
hunter  of  the  timber  tribes,  and  has  been  found  so  valuable  as  a  con- 
densed nutriment  that  it  is  extensively  used  by  arctic  travelers  and 
explorers.  A  similar  preparation  is  in  use  upon  the  pampas  of  South 
America  and  in  the  desert  region  of  South  Africa,  while  the  canned 
beef  of  commerce  is  an  adaptation  from  the  Indian  idea.  The  name 
comes  from  the  Cree  language,  and  indicates  something  mixed  with 
grease  or  fat.    {Lacombc.) 


1068  THK    GHOST-DANCE   RELIGION  [eth.ann.u 

8.  Lk  he'yahb' 

Le  he'yahe' — Ye'ye! 

Le  he'yahe'  —  Ye'ye! 

Kaughi-ye  oya'te-ye  cha-ya  waon  we  lo, 

Kafighl-ye  oya'te-ye  cha-ya  waou  we  lo. 

JYanalation 

This  one  says —  Ye'ye! 

This  one  says —  Ye'ye! 

I  belong  indeed  to  the  nation  of  Crows, 

I  belong  indeed  to  the  nation  of  Crows. 

This  song  may  better  be  rendered,  "  I  am  a  Crow  nation,"  i.  e.,  I 
represent  the  nation  of  Crows,  the  Crow  nation  probably  typifying  the 
spirits  of  the  dead  in  the  other  world,  as  explained  in  Arapaho  song 
30.  In  several  of  the  ghost  songs  there  occur  sucli  expressions  as 
"I  am  a  Crow,"  "the  Crow  woman  is  going  home,"  etc.  Compare 
Sioux  song  18. 

9.  Niya'te-ye'  hk'uw'e 

Niya'te-ye'  he'uw'e,   niya'te-ye'  he'uw'e, 
WaTibali   gaiC'shka  waTi-yau  nihi'youwe, 
Wa'abali   gaie'shka   wa'n-yau  nihi'youwe. 

Translation 

It  is  your  father  coming,  it  is  your  father  coming, 
A  spotted  eagle  is  coming  for  you, 
A  spotted  eagle  is  coming  for  you. 

This  song  probably  refers  to  a  transformation  trance  vision,  such  as 
is  frequently  referred  to  in  the  ghost  songs,  where  the  spirit  friend 
suddenly  assumes  the  form  of  a  bird,  a  moose,  or  some  other  animal. 

10.  Miyo'qaS  kin  waSla'ki 

Miyo'qaii   kin  waula'ki^Ye'yeye'! 
Miyo'qaii   kin   waula'ki — Ye'yeye'! 
Hena  waTilake, 
Hena   waTilake, 
Ha'eye'ya  he'yeye', 
Ha'eye'ya  he'yeye'. 

Translation 

You  see  what  I  can  do —  Ye'yeye'! 
You  see  what  I  can  do —  Ye'yeye'! 
You  see  tliem,  you  see  them, 
Ha'eye'ya  he'yeye' !  Ha'eye'ya  he'yeye'! 

In  this  song  the  Father  is  probably  represented  as  calling  his  chil- 
dren to  witness  that  he  has  shown  them  visions  of  the  spirit  world 
and  their  departed  friends. 


MouNEv]  SONGS   OF   THE   SIOUX  1069 


■  11.  MichI'nkshi  mita'wayb 

E'yaye'ye'!  E'yayo'ye'! 
MicliI'iikHhi  iiiita'waye, 
Mickl'iikshi  mita'waye. 

Traiielation 

E'yaye'ye'!    E'yaye'ye'! 
It  is  my  own  child. 
It  is  my  own  child. 

The  form  of  the  verb  indicates  that  this  song  was  composed  by  a 
woman,  who  had  evidently  met  her  dead  child  in  the  spirit  world. 

12,  A'te  he'  u-wk 

A'te  he'   u-we,   A'te  he'  u-we, 
A'te  eya'ya  he'  u-we'   lo, 
A'te  eya'ya  he'   n  we'   lo, 
Ya'nipi-kta'   e'ya  u'-we  lo, 
Ya'nipi-kta'  e'ya  n'-we  lo. 

Translation 

There  is  the  father  coming, 

There  is  the  father  coming. 

The  father  says  this  as  he  comes. 

The  father  says  this  as  he  comes, 

"  You  shall  live,"  he  says  as  he  comes, 

"  You  shall  live,"  he  says  as  he  comes. 

This  is  a  reiteration  of  the  messiah's  promise  of  eternal  life  in  the 
new  spirit  world. 

13.  Wa'sna  wa'tiR-kta' 

Wa'sna  -wa'tin-kta'  —  E'yeye'yeye' !  » 

Wa'sna  wa'tin-kta  —  E'yeye'yeye'! 
Le'chiya'-ya  cya'pi  lo  —  E'yeye'yeye'! 
Le'chiya'-ya  eya'pi-lo — E'yeye'yeye' ! 
E'ya  he'-ye  lo,   E'ya  he'-ye  lo, 
A'te-ye  he'ye  lo,  A'te-ye  he'ye  lo. 

Tranalation 

I  shall  eat  pemmican  —  E'yeye'yeye'! 
I  shall  eat  pemmican  —  E'yeye'yeye'! 
They  say  so,  they  say  so, 
The  father  says  so,  the  father  says  so. 

For  the  explanation  of  this  song  reference,  see  song  number  7. 

14.  A'TE   LENA   MA'qU-WE 

Ate  lena  ma'qu-we  —  Ye'ye'ye'!  • 

Ate  lena  ma'qu-we  —  Yeye'ye'! 

Peta  wan  —  yafiyau   ma'qu-we  —  Ye'ye'ye'! 

Peta  wan  —  yanyau  ma'qu-we  —  Ye'ye'ye'! 

Ate  ma'qu-we  —  Ye'ye'ye'! 

A'te  ma'qu-we  —  Ye'ye'ye'! 


1070  THE    GHOST-DANCE    RELIGION  [eth.  ann.u 

TraiisJatioii 

It  was  the  father  who  gave  us  these  things  —  Te'ye'ye'! 
It  was  the  father  who  gave  us  these  things —  Ye' ye' ye'! 
It  was  the  father  who  gave  us  tire —  Te'ye'ye'! 
It  was  the  father  who  gave  us  fire—  Te'ye'ye'! 
The  father  gave  it  to  us —  Te'ye'ye'! 
The  father  gave  it  to  us —  Te'ye'ye'! 

This  was  frequently  used  as  the  opening  song  of  the  Sioux  Ghost 
dance.  Fire  is  held  in  reverence  among  all  Indian  tribes  as  one  of  the 
greatest  gifts  of  the  Author  of  Life,  and  every  tribe  has  a  myth  telling 
how  it  originated  and  how  it  was  obtained  by  the  i>eople.  In  most  of 
these  myths  the  Are  is  represented  as  being  at  first  in  the  possession 
of  some  giant  or  malevolent  monster,  from  whom  it  is  finally  stolen  by 
a  hero,  after  a  series  of  trials  and  difficulties  worthy  of  the  heroes  of 
the  Golden  Fleece. 

15.  Ina'  he'kuwo' 

Ina'  he'liuwo';    ina'   lie'kuwo'. 
Misu'nkala  che'yaya  oina'ni-ye, 
Misu'nkala  che'yaya  oma'ni-ye. 
I'na  he'kuwo';   i'na  he'kuwo'. 

Translalion 

Mother,  come  home ;  mother,  come  home. 
My  little  brother  goes  about  always  crying, 
My  little  brother  goes  about  always  crying. 
Mother,  come  home ;  mother,  come  home. 

This  touching  song  was  a  favorite  among  the  Sioux.  It  was  composed 
by  a  young  woman  who  saw  her  dead  mother  in  the  other  world,  and 
on  waking  out  of  her  trance  vision  implores  the  mother  to  come  back 
to  them  again,  as  her  little  brother  is  forever  crying  after  her. 

16.  Wa'na  wanasa'pi-kta 

Wa'na   wanasa'pi-kta, 
Wa'na    wanasa'pi-kta. 
Ufichi'   ita'zipa  michu'-ye, 
Uuchi'   ita'zipa  michu'-ye, 
A'te  he'ye  lo,   a'te   he'ye   lo. 

Translation  ' 

Now  they  are  about  ttf  chase  the  buft'alo, 
Now  they  are  about  to  chase  the  buft'alo. 
Grandmother,  give  me  back  my  bow, 
Grandmother,  give  me  back  my  bow. 
The  father  says  so,  the  father  says  so. 

The  author  of  this  song,  in  his  trance  vision  of  the  spirit  world,  sees 
his  old-time  friends  about  to  start  on  a  buffalo  hunt,  and  calls  to  his 
grandmother  to  give  him  back  his  bow,  so  that  he  may  join  them.    The 


MooNEY]  BUFFALO    HUNTING  1071 

form,  ''give  it  back  to  nie,"  is  intciidi'd  to  sliow  how  far  remote  is 
the  old  life  of  the  Indians,  before  they  used  the  guns  and  other  tilings 
of  the  white  man.  The  last  line  has  no  particular  connection  with  the 
rest,  except  as  a  common  refrain  of  the  ghost  songs. 

17.  11k' !  kii'SyaSka  a'oali'-yk 

He'!    kiiTiyafika  a'gali'-ye, 

He'!    kii'nyarika  a'gali'-ye, 

Wan!    le'chiya  wanasa'pikta'   keya'pi  lo, 

Wan !    le'cliiyii  wanasa'pi-kta'   keya'pi   1<>, 

Wanhi'nkpe   ka'};ha-yo! 

W.anhi'nkpe  ka'gha-yo! 

A'te  htf'ye  lo,   A'te   lie'ye  lo. 

Translation 

He!  They  have  come  back  raciug. 

Re!  They  have  come  back  racing. 

Why,  tliey  say  there  Is  to  be  a  buffalo  hunt  over  here. 

Why,  they  say  there  is  to  be  a  buffalo  hunt  over  here. 

Make  arrows !  Make  arrows ! 

Says  the  father,  says  the  father. 

This  song  may  be  considered  supplementary  to  the  last.  In  the  old 
times,  when  going  on  a  buffalo  hunt,  it  was  customary  among  the  Sioux 
to  send  out  a  small  advance  party  to  locate  the  herd.  On  finding  it, 
these  men  at  once  returned  at  full  gallop  to  the  main  body  of  hunters, 
but  instead  of  stopping  on  reaching  them  they  dashed  past  and  then 
turned  and  fell  in  behind.  It  is  to  this  custom  that  the  first  line  refers. 
The  author  of  the  song,  on  waking  up  in  the  spirit  world,  sees  the  scout- 
ing i)arty  just  dashing  in  with  the  news  of  the  presence  of  the  bnifalo. 
Everyone  at  once  prepares  to  join  the  hunt  and  "the  father"  commands 
him  to  make  (or  get  ready)  his  arrows  and  go  with  them, 

18.  Mi'YK  waSma'yaSka-yo 

Mi'ye   wauma'yauka-yo ! 

Mi'ye  wauma'yarika-yo ! 

KaTighi  oya'te   wan   chanku'    waka'ghe  lo, 

Ka'ughi  oya'te  waii  chanku'   waka'ghe  lo, 

Yani'pi-kta'-cha,   yani'pi-kta'-cba. 

Kola  he'ye  lo,   kola   he'ye  lo. 

Translation 

Look  at  me !  Look  at  me ! 
I  make  a  road  for  one  of  the  Crow  nation  ( t), 
I  make  a  road  for  one  of  the  Crow  nation  (  ?). 
You  shall  live  indeed,  you  shall  live  indeed. 
Our  friend  says  so,  our  friend  says  so. 

The  idea  of  this  song  is  somewhat  similar  to  that  of  number  8.     It 
has  no  reference  to  the  Crow  Indians.    As  has  been  already  explained, 
14  ETH — PT  1' 2S 


1072  THE    GHOST-DANGE   RELIGION  [eth.ann.14 

the  crow  is  symbolic  of  the  spirit  world,  and  when  the  "friend" — the 
father  or  messiah — declares  that  he  makes  a  road  for  one  of  the  Crow 
nation  he  means  that  he  has  prepared  the  way  for  the  return  of  their 
friends  who  are  gone  before. 

19.  Maka'  sito'maxiyax 

Maka'   sito'mauiyafi  ukiye, 
Oya'te  uki'ye,   oya'te  uki'ye, 
Wa'fibali   oya'te  wan   hoshi'hi-ye  lo. 
Ate  heye  lo,   ate  heye  lo, 
Maka  o'wancha'ya  uki'ye. 
Pte  kin   iikiye,   pte  kin  ukiye, 
Kanglii  oya'te  wan   hoshi'hi-ye  lo, 
A'te  he'ye  lo,    a'te  he'ye  lo. 

Translation 

The  whole  world  is  coming, 

A  nation  is  coming,  a  nation  is  coming. 

The  Eagle  has  brought  the  message  to  the  tribe. 

The  father  says  so,  the  father  says  so. 

Over  the  whole  earth  they  are  coming. 

The  buffalo  are  coming,  the  buffalo  are  coming. 

The  Crow  has  brought  the  message  to  the  tribe. 

The  father  says  so,  the  father  says  so. 

This  fine  song  summarizes  the  whole  hope  of  the  Ghost  dance — the 
return  of  the  buffalo  and  the  departed  dead,  the  message  being  brought 
to  the  people  by  the  sacred  birds,  the  Eagle  and  the  Crow.  The  eagle 
known  as  ican'bali  is  the  war  eagle,  from  which  feathers  are  procured 
for  war  bonnets. 

20.  Le'na  wa'kax 

Le'na  wa'kau  waka'ghache, 
A'te  he'ye  lo,  a'te  he'ye  lo, 
O'gSle  kinhan  wakafi  waka'gha-che, 
A'te  he'ye  lo,  a'te. he'ye  lo, 
Chilnon'pa  kin  waka'gha-che, 
A'te  he'ye  lo,  a'te  he'ye  lo. 

Translation 

It  is  I  who  make  these  sacred  things, 
Says  the  father,  says  the  father. 
It  is  I  who  make  the  sacred  shirt, 
Says  the  father,  says  the  father. 
It  is  I  who  made  the  pipe. 
Says  the  father,  says  the  father. 

This  song  refers  to  the  sacred  pipe  (see  Sioux  song  2  and  Arapaho 
song  2)  and  the  ghost  shirt. 

21.  Miyo'qaS  kiS  chichu'-chk 

Miyo'qau  kin  chichu'-che, 
A'te  he'ye  lo',  ate  he'ye  lo', 
O'gSle  kin  ni'niye'-kta, 
A'te  he'ye  lo',  a'te  he'ye  lo'. 


MooNKY]  SONGS   OF   THE    SIOUX  1073 

Tranalalion 

Verily,  I  have  given  you  my  strength, 
Says  the  father,  says  the  father. 
The  shirt  will  cause  you  to  live, 
Says  the  father,  says  the  father. 

This  song  also  refers  to  the  ghost  shirt,  which  was  supposed  to  make 
the  wearer  iiivuluerable.     - 

22.  MichI'nkshi  tahe'na 

Michl'nkshi  tahe'na  ku'piye, 
MichI'nkshi  tahe'na  ku'piye, 
Mako'che  wan  washto  aya'gfili'pi-kte, 
A'te  he'ye  lo',  a'te  he'ye  lo'. 

Translation 

My  child,  come  this  way, 

My  child,  come  this  way. 

You  will  take  home  with  you  a  good  country, 

Says  the  father,  says  the  father. 

This  song  may  refer  to  the  visiou  of  the  new  earth,  which  the  mes- 
siah  showed  to  the  Sioux  delegates  when  they  visited  him.  (See  page 
797.)  The  first  line  means  literally  "return  in  this  direction,"  the 
imperative  form  used  being  between  a  command  and  an  entreaty. 

^  23.  Wana  wichS'shka 

Wana  wiche'shka  a'ti-ye, 

Wana  wiche'shka  a'ti-ye. 

Wihu'ta  oho'milni,  wihu'ta  oho'niiini, 

Oka'tanna,  oka'tafma,  > 

Koyau  wowa'hin-kte, 

Koyan  wowa'hin-kte. 

Translation 

Now  set  up  the  tipi, 

Now  set  up  the  tipi. 

Around  the  bottom, 

Around  the  bottom. 

Drive  in  the  pegs, 

Drive  in  the  pegs. 

In  the  meantime  I  shall  cook. 

In  the  meantime  I  shall  cook. 

The  form  of  the  verb  oka'tanna  shows  that  it  is  a  woman  speaking, 
even  if  we  did  not  learn  this  from  the  context.  To  those  who  know  the 
Indian  life  it  brings  up  a  vivid  picture  of  a  prairie  band  on  the  march, 
halting  at  noon  or  in  the  evening.  As  soon  as  the  halt  is  called  by 
some  convenient  stream,  the  women  jump  down  and  release  the  horses 
from  the  wagons  (or  the  travois  in  the  old  times),  and  hobble  them  to 


1074  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

prevent  them  wandering  away.  Then,  while  some  of  the  women  set  up 
the  tipi  poles,  draw  the  canvas  over  them,  and  drive  in  the  pegs  around 
the  bottom  and  the  wooden  pins  up  the  side,  other  women  take  axes 
and  buckets  and  go  down  to  the  creek  for  wood  and  water.  When  they 
return,  they  find  the  tipis  set  up  and  the  blankets  spread  out  upon  the 
grass,  and  in  a  few  minutes  fires  are  built  and  the  meal  is  in  prepara- 
tion. The  woman  who  composed  the  song  evidently  in  her  vision 
accompanied  her  former  friends  on  such  a  march. 

24.    A'TE   MI'CHUYE 

A'te  mi'chuye, 
A'te  mi'chuye, 
Wanhi'nkpe  mi'chuye, 
Wauhi'ukpe  mi'chuye, 
A'hiye,  a'hiye. 
Wa'sna  wa'tinkte, 
Wa'sna  wa'tinkte. 

Translation 

Father,  give  them  to  me, 

Father,  give  them  to  me. 

Give  me  my  arrows, 

Give  me  my  arrows. 

They  have  come,  they  have  come. 

I  shall  eat  pemmican, 

I  shall  eat  pemmican. 

The  maker  of  this  song,  while  in  the  spirit  world,  asks  and  receives 
from  the  Father  some  of  the  old  time  arrows  with  which  to  kill  buffalo, 
so  that  he  may  once  more  feast  upon  pemmican. 

25.  HaSpa  wkcha'ohe 

Haupa  wecha'ghe, 
Hafipa  wecha'ghe, 
Tewa'qila-la  he, 
Tewa'qila-la  he. 
Wa'nbleni'chala  he  kaye  lo, 
Wa'nbleni'chala  he  kaye  lo, 
Toke'cha  wa'uwegalakiTi-kte, 
Toke'cha  waTiwegalakiTi-kte, 
NihuTi  kofi  he  he'ye  lo, 
Nihu'n  kofi  he  he'ye  lo. 

Translation 

I  made  moccasins  for  him, 

I  made  moccasins  for  him, 

For  I  love  him, 

For  I  love  him. 

To  take  to  the  orphan, 

To  take  to  the  orphan. 


MooNEY]  SONGS    OF    THE    SIOUX  1075 

Soon  I  shall  see  my  child, 
Soon  I  shall  see  my  child, 
Says  your  mother, 
Says  your  mother. 

This  song  evidently  relates  the  trance  vision  of  a  raother  who  saw 
her  child  in  the  spirit  world,  and  expresses  the  hope  that  she  may  soon 
be  united  with  him.  In  accordance  with  the  custom  of  the  Ghost 
dance,  it  is  probable  that  she  made  a  pair  of  moccasins  to  give  him 
wlien  next  they  met,  and  that  she  carried  them  in  the  dance  as  she 
sang. 

26.  Waka'SyaS  iSya'SkiS-ktb 

WakaTiyan  ifiyii'nkiri-ktc, 

Waka'iiyau  ifiya'ukiu-kte, 

Changale'shka  wau  luza'hafl  iuyaTikin-kte, 

Chari<(Sle'8hka  wan  luza'han  inya'nkin-kte, 

Wanwa'yag  upo,  wanwa'yag  upo, 

Ate  he'ye  lo,  a'te  he'ye  lo. 

Translation 

The  holy  (hoop)  shall  run, 
The  holy  (hoop)  shall  run, 
The  swift  hoop  shall  run, 
The  swift  hoop  shall  run. 
Come  and  see  it, 
Come  and  see  it, 
Says  the  father. 
Says  the  father. 

This  song  refers  to  the  game  wheel  and  sticks  {ba'qati,  Arapaho) 
already  described  in  the  Arapaho  songs.  It  is  said  that  the  medicine- 
man of  Big  Foot's  band  carried  such  a  hoop  with  him  in  their  flight 
from  the  north,  and  displayed  it  in  every  dance  held  by  the  band  until 
the  fatal  day  of  Wounded  Knee.  A  similar  hoop  was  carried  and  hung 
upon  the  center  tree  at  the  dance  at  No  Water's  camp  near  Pine  Ridge. 
To  the  Indian  it  symbolizes  the  revival  of  the  old-time  games. 

SIOUX    GLOSSARY 

A'gdH(-ye) — they  hare  returned ;  icofcn,  Aya'gdJi'pi-kte — you   (plural)    will   take 

lamreturningorcoming home;  jpajaH',  homo  with  you,  you  will  bring  back 

I  have  returned.  with  you ;  from o»»a  (/(He,  I  take  ithome. 

Ahi'  {-ye) ^they    have    come;     na-ii',    I  Changale'shka — ahoop:  the 6aV/o/i  hoop. 

come;  hi,  he  has  come.  See  Sioux  song  26,  and  Arapaho  songs. 

A-icha'gha  —  growing  upon;  from  kagha,  Chaiiku'  —  road,  trail. 

to  grow  or  spring  up.  Chdno'npa  —  pipe;  o'npa,  to  smoke;  cha'n- 

A'te  oT  Ate-ye — father;  alekiii,  the  father;  U,  tobacco. 

a/e-Miifa,  my  father;  ni'-ate,  your  father;  Cha-yani'pi-kta — you  (plural)  ■will  live; 

at-kukn,  his  or  her  father.     Ye  is  a  syl-  from  ni'iva-un,  I  live,  I  go  about  alive; 

lable  sometimes  added  to  fill  in  the  the  regular  form  is  Yanipi-kta  q.  v. 

meter.  Cheya'ya — he  is  constantly  crying,     ira- 

Ati'-ye — set  up  the  tipi ;  here  ye  is  the  im-  che'yd,  I  cry ;  the  final  ya  implies  repe- 

perative  suffix.  '  tition  or  habit. 


1076 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


Chi'cha-u'jn — I  bring  it  to  you  (plural). 
Chicha  implies  I  to  thee,  or  I  mean  thee ; 
u  implies  come,  from  iva-u,  I  come;  pi 
is  the  plural  participle,  and  with  chi- 
cha implies  I  bring  it  to  you,  or  I  come 
■with  it  to  you. 

Chichu'-che  —  I  give  it  to  you,  indeed; 
tvaku',  I  give  it  to  him;  che  conveys 
the  idea  of  verily  or  indeed.  Compare 
Maqu'-we. 

Chiiij/i  —  for  Kinhih,  when,  when  it  is  bo. 

Echani — you  think  so  about  it;  echa'mi, 
I  think ;  echa'ni  hivo,  who  do  you  think  ? 

Eya!  —  an  unmeaning  exclamation  used  in 
the  songs. 

Eya — he  says;  epa,  I  say.  Eya'ya,  he 
reiterates,  he  says  again ;  e'yahe,  eya'pi, 
they  say. 

E'yahe — another  form  of  eya,  he  says, 
q.v. 

Eya'pi — they  say.     Compare  Eya. 

Eya'ya — he  reiterates,  he  says  again. 
The  final  )/a  implies  repetition.  Com- 
pare Eya. 

E'yaye'ye!  —  an  unmeaning  exclamation 
used  in  the  songs. 

E'yayo'!  —  an  unmeaning  exclamation 
used  in  the  songs  to  fill  in  the  meas- 
ure. 

E'ycye'yeye!  —  an  unmeaning  exclamation 
used  in  the  songs. 

Gale'uhka — spotted. 

Ha'eye'ya!  —  an  unmeaning  exclamation 
used  in  the  songs. 

Hailpa — moccasin. 

Ha'yeye'!  —  an  unmeaning  exclamation 
used  in  the  songs. 

He — (1)  an  exclamation,  look !  look  here! 
(2)  an  interrogative  particle,  after  the 
sentence;  (3)  the  demonstrative 
"that." 

Heku'xoo  —  come  home  now,  return  home 
at  once;  wa-u,  I  come;  he,  a  prefix 
implying  now,  or  directly. 

Me'na  —  those,  plural  of  he,  that. 

He'uwe — that  is  he  coming ;  from  he,  that ; 
u,  coming;  and  we,  the  feminine  par- 
ticle. 

Heyahe  {-ye) — he  says  that,  he  says  this; 
ye  is  usually  the  female  suffix.  Com- 
pare Me' ye. 

He' ye — he  says. 

He'yeye'.'  —  an  unmeaning  exclamation 
used  in  the  songs. 

Hiyumichi'chiya'na — hand  me  my  own; 
na,  the  female  imperative  particle. 


Hosh  I'h  i  (-ye)  —  he  has  arrived  with  a  mes- 
sage ;  he  has  brought  a  message ;  from 
hoshi',  to  tell  news,  to  carry  a  mes- 
sage. 

Hmiku — his  mother;  inii'ii,  mother. 

Hwo — an  interrogative  sign,  used  by  a 
man ;  a  woman  says  wi. 

Ina' — mother;  my  mother. 

Ini'chaghapi-kte — yon  (plural)  will  grow 
or  live.     Compare  Inichaghe-kte. 

Inichaghe-kte- — you  (singular)  will  grow, 
i.e.,  you  will  live;  icha'ghehe,  it  is 
growing. 

Inyankiil-kte — it  shall  run;  from  iiiyanka, 
to  run. 

Ita'zipa — a  bow  (to  shoot  with). 

Ka'gha-yo — ^make  them ;  waka'ghe,  1  make 
it;  yo,  an  imperative  particle. 

Kafighi'  —  a  crow. 

Kaye — another  form  of  kaya,  to  take  to 
one. 

Keya'pi — they  say  that,  they  say  it;  epa, 
to  say. 

Kii'nyanka  —  racing;  from  inyauka,  to 
run;  the  prefix  ki  implies  a  contest  or 
enuilation. 

Kin  —  the. 

Kiiihan  —  explained  as  another  form  of 
kiii;  the  ordinary  meaning  is  when  or  if. 

Ko'la — friend. 

A'oS-^that  (demonstrative);  it  some- 
times conveys  the  idea  of  "aforesaid." 

Ko'yan  —  in  the  meantime. 

Eu'pi-ye — you  will  return. 

Lechel — thus,  in  this  way;  from  le,  this. 

Lechi'ya — over  here  in  this  place;  from 
le,  this. 

Lena — these  thingsj  from  le,  this. 

Lo — an  emphatic  or  euphonic  particle 
used  at  the  end  of  a  phrase  or  sentence ; 
it  may  be  described  as  an  emphatic  or 
euphonic  period.  Lo  is  used  by  men, 
ye  by  women. 

Lu'zahan  —  swift. 

Maka'  —  earth,  the  earth. 

Mako'che — a  country. 

Mani'ye — he  walks  (habitual);  mawani, 
I  walk ;  the  suffix  ye  usually  denotes  a 
female  speaker. 

Maq'pe-Luta — Eed  Cloud,  the  noted  chief 
of  the  Ogalala  Teton  Sioux  at  Pine 
Ridge;  from  niaqpi'ya,  a  cloud,  and 
luta,  red./ 

Maqu'-we — he  gave  to  me,  indeed;  from 
icakii' ,  I  give  it;  ice  is  an  emphatic 
particle.     Compare  Chichu'-che. 


MOOKEY] 


SIOUX   GLOSSARY 


1077 


Ma'ijnza  (-ye)  —  grasp  it  witli  mo,  let  me 
grasp  it. 

Michlnkuhi  (-yi)  —  ray  son,  my  offspring; 
chlnksh,  son. 

Mi'chu  (-ye)  —  give  it  back  to  me. 

Mila^knife. 

Misu'i'ikalti  —  my  little  brother.  Mi,  my ; 
la,  the  diminutive. 

Mita'w<l  or  Mita'waye  —  it  is  mine,  from 
mi,  I,  lay,  and  lawii,  it  belongs. 

Mi' ye  —  I,  myself,  me. 

Miyo'qah  —  my  power,  my  work.  Com- 
pare Miyo'qan-kte. 

Miyo'qan-kte  —  it  will  be  my  work,  my 
power,  the  way  I  shall  do;  from  mi, 
my ;  o'qan,  action,  work,  strength,  and 
kte,  the  future  suflix. 

Nanpe  —  hand;  mi-na'npe,  my  hand. 

Nihi'youwe — he  is  coming  for  you;  from 
the  root  »,  to  come ;  «<;  is  the  feminine 
particle,  which  shows  that  a  woman  is 
speaking. 

Nihu't'i — your  (singular)  mother. 

yiniye'-kta  —  it  will  cause  yoji  to  live; 
miye',  to  come  to  live;  iii,  in  comi)Osi- 
tion,  you,  your;  fc(a,  the  future  snfSx. 

yita'kuye  —  your  kindred;  mita' kuye,  tay 
relative. 

Kilu'nkaiishi'la — your  grandfather;  mi- 
tii' nkufiahi' la,  my  grandfather.  The  final 
la  is  a  euphonic  diminutive. 

Xiya'ie  —  for  Ni-a'ie,  your  father. 

O'gdle — shirt,  coat. 

Oho'mani — around,  round  about. 

Oka'tanna — drive  it  in,  drive  them  in  (as 
nails  or  tipi  pegs) ;  na  is  the  female 
imperative  particle. 

Oki'le — looking  for  its  own;  owa'le,  I 
look  for  it;  owa'kilf_  I  look  for  my  own. 

Oma'ni  {-ye)  —  walking  around,  going 
about. 

( Inchi — grandmother. 

O'waiicha'ya  —  all  over,  everywhere. 

Oya'te — tribe,  nation. 

I'eta — lire. 

I'te — buffalo  (generic),  butt'alo  cow. 

Puze  or  Piiza  —  dry. 

Shaie' la  or  Shaie'na  —  "red,"' i.e.,"  alien;" 
the  Sioux  name  for  the  Cheyenne.  The 
root  of  the  word  is  sha,  red,  with  la  or 
na,  tlu)  diminutive,  frequently  used 
merely  for  euphony. 

Silomihii-yan — everybody,  all  over,  every- 
where. 

Tahe'na — on  this  side,  this  way,  in  this 
direction. 


Ta'ka — something,  whatever. 

Tatanka — a  buffalo   bull;j)/e,   a  buffalo 

cow,  or  a  buffalo  (generic). 
Tewa'qi'la  or  Teiva'qila-la — I  love  him ;  the 

final  la  is  a  diminutive  or   endearing 

particle,  nomctimes  added  to  verbs  as 

well  as  to  n<mns. 
Tipi — a  tent,  a  house;  from  (i,  to  dwell 

or  abide. 
Toke'cha — soon,  before  long. 
Tuwe'-cha  —  who  indeed?     who  can  it  bet 

tune,  who? 
V — coming;  7Pa-u,  I  come. 
Uki'ye  —  they     are     coming ;      wa'-u,    I 

come. 
Ui'ichi' — grandmother,  uiy  grandmother. 
Upo — you    come     (plural     imperative); 

from  ira'-M,  I  come. 
U-tve — coming,  as  he  comes;  see  u;  we  is 

another  form  of  ye,  an  emphatic  or  eu- 
phonic particle. 
VTa'chipi  —  a  dance. 
Wa'kan  —  sacred,      mysterious,      sacred 

thing. 
Waka' gha-chv  —  it  is  I   who   made  it,   I 

made  it  indeed.     The  particle  chi  con- 
veys the  idea  of  indeed,  verily. 
Waka'glie —  1  make  it. 
IVakayhi' nyin-kte  —  I  sTiall  make  it;  wa- 

ka'ghe,  I  make  it. 
JTaka'  iiyah — sacredly,     mysteriously ; 

from  wa'kan,  sacred,  mysterious, 
n  an  —  a. 

IVan!  —  look !  see  I  why ! 
Wana — now.  '^ 

IVana'ghi — ghost,  spirit  of  the  dead. 
IVana'ghi   iia'chipi  —  Ghost  dance,   from 

ivana'ghi,  ghost,  or  spirit  of  the  dead, 

and  tra'chipi,  a  dance. 
Wanasa'pi — see  Wanasa'pi-kta. 
Wanata'pi-kta — they  will  chase  buffalo, 

they  are  about  to  chase  buffalo;  from 

iiana'ga,  to  hunt  game  by  surrounding 

and  shooting    it.     Kta  or  kte  is    the 

future  sign. 
Wanbale'nichala  —  a  little  orphan;  from 

wa' nbdle' nicha,  an  orphan. 
WaTtbdli  —  eagle,  the  war  eagle. 
Wanhi'nkpe — arrow,  arrows. 
Wan-la'ki  —  you  see  it;  waiibdla'ki,  I  see 

It. 
Wanma  yaiika-yo — look   at   me!    waiibal- 

a'kii,    I    see    it:     yo,    the    imperative 

sufflx. 
IVa'on  we — I  am  in  that  condition,  I  am 

it;  we  is  the  feminine  suffix. 


1078                               THE    GHOST-DANCE   RELIGION  [eth.axn.U 

Wahwayag — to  see   it.      Compare    Wan-  Wichi'shl-a  —  a  tipi;   the  word  literally 

ma'yankayo.  means  only  the  opening  at  the  top  of 

Wanwe'gala'kin-lcte — I  shall  see  my  own.  the  tlpi. 

Compare  Wanma'yanka-yo.  TFiAM'to— the  bottom  of  a  tipi. 

Wanyan  —  for  ico/i,  a  (the  article).  Wowa'hin-kte — I  shall  cook;  woua'han,  I 

Wanyegalake-kta  —  you  (plural)  shall  see  cook  (generic), 

yourown;  from  wawfc«/a'fc(,  I  see  it.  Kte  Tanipi-kta — you  (plural)  will  live;  from 

or  kta  is  the  future  suffix.  ni'wa-mi,  I  am  alive. 

Washte'  —  good.  Yaftyan — an  unmeaning  word  used  in  the 

Wa'ana — pemndcan.     See  Sioux  song  7.  songs  to  fill  up  the  measure. 

Wati'n-kte — I  shall  eat;  wawa'te,  I  eat.  ¥e — an  emph.atic,  imperative,  or  preca- 

Waioa'kabla-kte^I  shall  spread  out  the  tory  particle  or  suffix,  usually  spoken 

meat  to  dry ;  ka'bla,  to  spread  out  meat  by  a  woman.     In  the  songs  it  seems 

for  drying.  frequently  to  be  used  merely  for  eu- 

Wa'yana — now;  another  form  of  toa»ia.  phony. 

We — an  emphatic  suffix  particle  equiva-  Ye' ye!  —  an  unmeaning  exclamation  used 

lent  to  verily  or  indeed.  in  the  songs. 

Weoha'ghe — I  made  them  for  hiui.  Yoyoyo  —  ibid. 


THE  KIOWA  AND  KIOWA  APACHE 

KIO\A^A    TRIBAL    SYNONYMY 

Be'sMUcha — Kiowa  Apache  name,  meaning  unknown. 

Caygua — Spanish  form,  from  their  proper  name,  Kaijwit, 

Gahe'wa  —  Wichita  and  Kichai  name;  another  form  of  Kiowa. 

Kd'igwu —  "real  or  principal  people,"  proper  tribal  aame. 

Kai-wd — Coman<;he  and  Caddo  name;  from  their  proper  name,  Kaigwti. 

Kiowa — popular  name,  a  corruption  of  the  name  used  by  themselves. 

Kwu'da — "going  out;"  old  name  formerly  used  by  the  Kiowa  for  themselves. 

Si'chihine'na — "river  men,"  Arapaho  name;  so  called  because  they  formerly  lived  on 

upper  Arkansas  river,  from  which  the  Arapaho  claim  to  have  driven  them. 
Tepda— "coming  out,"  "issuing;"  another  old  name  formerly  used  by  the  Kiowa 

for  themselves. 
Witapa'hat  or  Witaj>a'iu  —  Cheyenne  name,  from  their  Sioux  name,  WHapiiha'iu. 
IVi'tapdha'tu  —  "island  butte  people"  (?),  Sioux  name. 

KIO\WA  TRIBAL  SIGN 

The  Kiowa  tribal  sign  indicates  "hair  cut  off  at  right  ear,"  in  alhision 
to  a  former  cnstom  of  the  warriors.  From  a  careless  habit  in  making 
this  sign  it  has  sometimes  been  wrongly  interpreted  to  mean  "foolish." 
or  "  rattle-brain." 

SKETCH  OF  THE  KIOWA 

So  far  as  present  knowledge  goes,  the  Kiowa  constitute  a  distinct 
linguistic  stock;  but  it  is  probable  that  more  material  will  enable  us  to 
prove  their  connection  with  some  tribes  farther  north,  from  which 
direction  they  came.  They  are  noticed  in  the  Spanish  records  as  early 
at  least  as  1732.  Their  oldest  tradition,  which  agrees  with  the  con- 
current testimony  of  the  Shoshoni  and  Arapaho,  locates  them  about 
the  junction  of  Jefferson,  Madison,  and  Gallatin  forks,  at  the  extienie 
head  of  Missouri  river,  in  the  neighborhood  of  the  present  Virginia 


MooNEv]  SKETCH   OF   THE    KIOWA  1079 

City,  Montana.  They  afterward  moved  down  from  tlie  mountains  and 
formed  an  alliance  with  the  Crow,  with  whom  they  have  since  continued 
on  friendly  terms.  From  here  they  drifted  southward  along  the  base 
of  the  mountains,  driven  by  the  Cheyenne  and  Arapaho,  About  1840 
they  made  peace  with  the  latter  tribes,  with  which  they  have  since 
commonly  acted  in  concert.  The  Sioux  claim  to  have  driven  them 
out  of  the  J}lack  hills,  and  in  1805  they  were  reported  as  living  upon 
the  North  Platte.  According  to  the  Kiowa  account,  when  they  first 
reached  Arkansas  river  they  found  their  passage  opposed  by  the 
Comanche,  wlio  claimed  all  the  country  to  the  south.  A  war  followed, 
but  peace  was  finally  conchuled,  when  the  Kiowa  crossed  over  to 
the  south  side  of  the  Arkansas  and  formed  a  confederation  with  the 
Comanche,  which  continues  to  the  present  day.  In  connection  with 
the  Coman<!he  they  carried  on  a  constant  war  upon  the  frontier  settle- 
ments of  Mexico  and  Texas,  extending  their  incursions  as  far  south 
at  least  as  Durango.  Among  all  the  prairie  tribes  they  were  noted  asj 
the  most  predatory  and  bloodthirsty,  and  have  probably  killed  more 
white  men  in  proportion  to  their  numbers  than  any  of  the  others. 
They  made  their  first  treaty  witli  the  government  in  1837,  and  were 
put  upon  their  present  reservation  jointly  with  the  Comanche  and 
Apache  in  1868.  Their  last  outbreak  was  in  1874-75,  in  connection 
with  the  Comanche,  Apache,  and  Cheyenne.  While  probably  never 
very  numerous,  they  have  been  greatly  reduced  by  war  and  disease. 
Their  last  terrible  blow  came  in  the  spring  of  1892,  when  the  measles 
destroyed  over  300  of  the  three  confederated  tril)es.  Their  present 
chief' is  Ou'lpd'go,  Lone  Wolf.  They  occupy  the  same  reservation 
with  the  Comanche  and  Apache,  between  Washita  and  Eed  rivers,  in 
southwestern  Oklahoma,  and  numbered  1,017  iu  189.'5. 

The  Kiowa  do  not  have  the  gentile  system,  and  there  is  uo^-estric- 
tiou  as  to  intermarriage  among  the  divisions.  They  have  six  tribal 
divisions,  including  the  Apache  associated  with  them,  who  form  a 
component  part  of  the  Kiowa  camping  circle.  A  seventh  division,  the 
K  uato,  is  now  extinct.  The  tribal  divisions  iu  the  order  of  the  camp- 
ing circle  are: 

1.  K'a't'a — "biters,"  i.  e.,  Arikara  or  Ree;  so  called,  not  because  of 
Arikara  origin,  but  because  they  were  more  intimate  with  that  tribe 
in  trade  and  otherwise  when  the  Kiowa  lived  in  the  north. 

2.  A'o'V/"'J— -'elks." 

3.  Kd'igwu  — "  Kiowa  proper."  This  is  the  oldest  division,  to  which 
belongs  the  keeping  of  the  medicine  tipi,  in  which  is  the  grand  medi- 
cine of  the  tribe. 

4.  Kinej) — "big  shields."  This  is  the  largest  division  in  the  tribe 
and  of  corresponding  importance. 

5.  Semat — "  thieves,"  the  Apache. 

<).  Koiita'lyui  —  "black  boys."  Sometimes  also  called  Si'ndiyu'i, 
"Siudi's  children."     Said  to  be  of  darker  color  than  the  rest  of  the 


1080 


THE    GHOST-DANCE    RELIGION 


[KTH.  ANN.  14 


tribe,  which,  if  true,  might  indicate  a  foreign  origin.      Sindi  is  the 
great  mythic  hero  of  the  Kiowa. 

7.  K'u'ato — "pulling  uj)  from  the  ground  or  a  hole."  An  extinct 
division,  speaking  a  slightly  different  dialect,  and  exterminated  by  the 
Sioux  in  one  battle  about  the  year  1780.  On  this  occasion,  according  to 
tradition,  the  Kiowa  were  attacked  by  an  overwhelming  force  of  Sioux 
and  prepared  to  retreat,  but  the  chief  of  the  K  uato  exhorted  his  peo- 
ple not  to  run,  "because,  if  they  did,  their  relatives  in  the  other 


N 


W 

Fig.  104 — Kiowa  camping  circle. 

world  would  not  receive  them."  So  they  stood  their  ground  and  were 
killed,  while  the  others  escaped.  Their  place  in  the  tribal  camp  circle 
is  not  known. 

In  the  annual  sun  dance  and  in  other  great  tribal  gatherings  the 
several  divisions  camped  in  the  order  shown  in  figure  104. 

Although  brave  and  warlike,  the  Kiowa  are  considered  inferior  in 
most  respects  to  the  Comanche.  In  person  they  are  dark  and  heavily 
built,  forming  a  marked  contrast  to  the  more  slender  and  brigliter- 
complexioncd  prairie  tribes  farther  north.     Their  language  is  full  of 


MooNET]  THE   KIOWA    APACHE  1081 

cbokiiig  and  nasal  sounds,  and  is  not  well  adapted  to  rhythmic  compo- 
sition, for  which  reason  they  frequently  used  the  Arapaho  songs  in  the 
Ghost  dance,  without  any  clear  idea  of  the  meaning'  or  correct  jironuu- 
ciation,  although  they  have  quite  a  number  of  songs  of  their  own. 

THE  KIOWA  APACHE 

A  small  tribe  of  Athapascan  stock,  calling  themselves  Na'-isha  or 
Xadi'isha-de'na,  and  popularly  known  as  Apache  or  Kiowa  Apache, 
has  been  associated  with  the  Kiowa  as  far  back  as  the  traditions  of 
either  tribe  go.  While  retaining  their  distinct  language,  they  nearly 
all  speak  and  understand  Kiowa  and  form  a  component  part  of  the 
Kiowa  camping  circle.  In  dress  and  general  habits  of  life  they  are  in 
no  way  distinguishable.  They  have  come  from  the  north  with  the 
Kiowa,  and  are  mentioned  under  the  name  of  Cataka  as  living  in  the 
Black-hills  country  in  1805.  La  Salle  speaks  of  them  under  the  name 
of  Gattacka  as  early  as  1G81.  There  is  no  reason  to  suppose  that  they 
ever  formed  a  part  of  the  Apache  proper  of  Arizona  and  Kew  Mexico, 
but  are  probably,  like  the  Sarsi,  a  distinct  Athapascan  people  who  have 
always  lived  east  of  the  mountains,  and  who,  having  been  obliged  by 
weakness  of  numbers  to  unite  themselves  with  a  stronger  tribe,  have 
since  shared  their  migratory  fortunes  southward  along  the  plains.  The 
I^a-isha  are  called  Ga'taqka  by  the  Pawnee  and  sometimes  by  the 
Wichita;  Cataka  by  Lewis  and  Clark,  in  1805;  Katala  in  their  first 
treaty  with  the  government,  made  jointly  witli  the  Kiowa  iu  1837; 
ra'«Aiw  by  the  Comanche;  Omii's  by  the  Wichita;  ifa'w/s/, '-deceivers," 
by  the  Caddo;  Kiri'nahis  by  the  Kichais;  TAaAa/nM^' ma,  "knife-whet- 
ting men  (?)"  by  the  Arapaho,  and  MuUiandtn'niuw' ,  "whetstone 
people,"  by  the  Cheyenne.  They  have  several  names  among  the  Kiowa, 
but  are  commonly  known  by  them  as  Semat,  "thieves."  Other 'Kiowa 
names  for  them  are  Tagu'i,  of  unknown  meaning,  and  Sa'dHho'inte-kiii- 
ago,  "weasel  people."  The  tribal  sign  for  them,  as  for  the  Apache, 
Lipan,  and  Navaho,  conveys  the  idea  of  "  knife  whetters."  In  1891  they 
numbered  325.  In  1893  they  had  been  reduced,  chiefly  by  an  epidemic 
of  measles,  to  224. 

More  extended  information  in  regard  to  the  Kiowa  and  Kiowa 
Ajiache  will  be  given  in  the  author's  memoir,  "Calendar  History  of  the 
Kiowa  Indians,"  now  iu  preparation  for  the  Bureau  of  Ethnology. 

SONGS  OF  THE  KIOWA 

1.  Da'ta-i  so'da'te 

Da'ta  i   so'da'te, 
Da'ta-i  so'da'te. 
Do'm  ezii'nteda'te, 
Do'm  ezii'nteda'te. 
De'Iiuhii'date, 
De'Imhii'date. 
Be'ama'nhiivi', 
Be'a'ma'nhiifi'. 


1082  THE    GHOST-DANCE    RELIGION  [eph.axn.U 

Translation 

The  father  will  descend, 
The  father  will  descend. 
The  earth  will  tremble, 
The  earth  will  tremble. 
Everybody  will  arise. 
Everybody  will  arise. 
Stretch  out  your  hands, 
Stretch  out  your  hands. 

This  is  a  summary  of  the  Ghost-dance  doctrine,  closing  with  an 
invocation  to  all  present  to  stretch  out  their  hands  toward  the  west 
and  pray  to  the  Father  to  hasten  his  coming. 


2.  Da'k'i'nago  (1m)  za'nteahe'dai. 

Da'k  i'uago  (Im)  zii'nteiihe'dal, 
Da'kiTiago  (Im)  zii'nteiihe'dal, 
De'doui  ezii'nteiihe'dal, 
De'dom  ezii'nteiihe'dal. 
De'Imgo  (ii-)dii'tode'yo', 
De'Imgo  (ii-)dii'tode'yo'. 
De'beko'datsii', 
De'beko'datsii'. 

Wranalation 

The  spirit  army  is  approaching, 
The  spirit  army  is  approaching, 
The  whole  world  is  moving  onward. 
The  whole  world  is  moving  onward. 
See!  Everybody  is  standing  watching. 
See !  Everybody  is  standing  watching. 
Let  us  all  pray, 
Let  us  all  pray. 

In  this  song  the  verb  hnza'ntedhe'dal  implies  that  the  spirits  are 
coming  on  like  an  army  or  like  a  great  herd  of  animals.  The  termina- 
tion he'dal  implies  that  it  is  a  matter  of  report  or  common  belief  and 
not  of  personal  knowledge. 


3.  Gu'ato  ad.I'ga 

Gu'ato  iidiX'ga  nyii'ongu'm, 
Gu'ato  iida'ga  nyii'ongu'm, 
Go'mtiiyii'  iitso'dalsii'dal, 
Go'mtiiyii'  iitso'dalsii'dal. 
A'nyii'giilo'nte, 
A'nyii'gftlo'nte. 
Tii'lyi  Imhii'go, 
Tii'lyi  imhii'go. 


MooNEv]  SONGS   OF   THE    KIOWA  1083 

Translation 

I  Hcreaiii  because  I  am  a  bird, 
I  scream  because  I  am  a  bird, 
I  bellow  like  a  btitialo, 
I  bellow  like  a  biiD'alo. 
The  boy  will  rise  up, 
The  boy  will  rise  up. 

This  song  was  composed  by  Pa-guadal,  "'Red  Buffalo,"  at  a  Ghost 
dance  held  on  Walnut  creek  in  the  summer  of  1893,  under  the  direction 
of  the  prophet  Pa-ingya  (see  page  907),  for  the  purpose  of  resurrecting 
Red  Buffalo's  son,  who  had  recently  died.  Pa-ingya  assured  the 
people  that  if  they  held  the  dance  as  he  directed,  the  dead  boy  would 
rise  u])  alive  from  the  ground  before  their  eyes.  In  the  dance  Red 
Buffalo  became  "  crazy "  and  composed  this  song.  In  his  trance  he 
evidently  imagined  himself  a  bird.  His  father  was  one  of  the  ''buffalo 
doctors,"  or  surgeons  of  the  tribe,  who  are  under  the  special  protec- 
tion of  the  buffalo  and  whose  war  cry  is  an  imitation  of  the  bellowing 
of  a  buffalo  bull.  Red  Buffalo  claims  to  have  inherited  his  father's 
knowledge ;  hence  his  assertion  that  he  bellows  like  a  bull.  The  boy 
was  not  resurrected. 

4.  I)a'ta-i  xya'hoXnga'mo 

A'hiiya'  Ehii'eho'!  A'hiiyii'  EhiL'eho'! 
K'hiiyii'  Ehii'eho'!  E'hiiyji'  Ehii'eho'! 
Da'ta-i  nyii'hofinga'mo, 
*  Da'ta-i  nyii'hoanga'mo. 

Ade'tepo'nbii, 
Ade'tepo'nbii, 
A'guAnpo'nbii, 
A'guilnpo'nbii.  •  "» 

Translation 

A'haya'  Ehd'eho'  !  A'hdijd'  Ehii'eho'! 
E'hdyd'  Ehd'eho .'  E'hdyd'  Ehd'eho'! 
The  father  shows  me  the  road, 
The  father  sliows  mo  the  road. 
I  went  to  see  my  friends, 
I  went  to  see  my  friends, 
I  went  to  see  the  dances, 
I  went  to  see  the  dances. 

The  composer  of  this  song  went,  in  her  trance,  to  the  other  world, 
led  by  the  Father,  who  pointed  out  the  way,  and  saw  there  her  former 
friends  and  joined  them  in  the  dance. 

5.  Dak'iS'a  hate'ya 

Dak'in'a  bate'yii, 
Dak'in'a  bate'yii. 
Gnilto  ton  nyii&mo, 


1084  THE    GHOST-DANCE    RELIGION  [eth.ann.U 

Gufito  ton  nyiiil'mo. 
Ahiu'iiih  nyiiiVmo, 
Ahin'iiih  nyiiiVmo. 

Translation 

The  spirit  (God)  is  approaching, 

The  spirit  (God)  is  approaching. 

He  is  going  to  give  me  a  bird  tail, 

He  is  going  to  give  me  a  bird  tail. 

He  will  give  it  to  me  in  the  tops  of  the  cottonwoods, 

He  will  give  it  to  me  in  the  tops  of  the  cottonwoods. 

The  "bird  tail"  refers  to  the  feathers  {wakuna,  Arapaho)  worn  on  the 
heads  of  the  dancers  (figure  91).  The  song  is  peculiar  in  imj)lying  that 
the  recipient  must  climb  up  into  the  tree  tops  to  obtain  it. 

6.  Na'da'g  aka'na 

Hey6'hey6'hey6'heye'  Aho'ho' ! 
Heyfi'heye'heyg'heye'  Aho'ho'  1 
Na'da'g  iika'na, 
Na'da'g  iika'na, 
De'gyiigo'mga  da'tsii'to, 
De'gyiigo'mga  da'tsii'to. 
AoTiyo,  Ao'nyo. 

Translation 

BeyS'heyi'heye'heye'  Aho'ho'! 

Heye'heye'heye'heye'  Aho'ho'! 

Because  I  am  poor, 

Because  I  am  poor, 

I  pray  for  every  living  creature, 

I  pray  for  every  living  creature. 

Ao'nyo!  Ao'nyo! 

Although  the  words  of  this  song  do  not  contain  much  meaning,  the 
tune  is  one  of  the  best  among  the  Kiowa  ghost  songs.  The  introduc- 
tory line  gives  somewhat  the  effect  of  Comanche  song  1.  The  last  line 
is  supposed  to  be  a  prayer  or  entreaty  to  the  messiah,  and  is  an  imi- 
tation of  the  Kiowa  funeral  wail. 

7.  Zk'bXt-ga'ga  igu'anpa'-ima' 

Ze'biit-giX'ga  igu'Snpa'-ima', 
Ze'biit-giX'ga  igu'flnpa'-ima'. 
Biilii'gii  na'ta'dftlgo'ma, 
Biilii'g.l  na'ta'dSlgo'ma. 
Tii'lyia  be"pe'te, 
Tii'lyia  be"pe'te. 

Translation 

He  makes  me  dance  with  arrows, 
He  makes  me  dance  with  arrows. 
He  calls  the  bow  my  father, 


Muo.NiiY  SONGS   OF   THE    KIOWA  1085 

He  calls  the  bow  my  father. 
Graiidmother,  persevere, 
Grandmother,  persevere. 

This  soug  embodies  the  Ghost-dance  idea  of  a  return  to  the  old  Indian 
things.  The  expression,  "He  calls  the  bow  my  father,"  is  worthy  of  an 
oriental  poet.  The  la.st  line  is  a  general  exhortation  to  the  women  to 
persevere  or  "push  hard"  in  the  dance. 


8.  Be'ta!    To'ngya-gu'ai>j;l 

Be'ta!    To'ngyii-gu'adSl  iito'tl-e'dal. 
Be'ta!    To'ugyii-gu'adril  iito'tl-e'dal. 
Ba'ate'uyl,  Ba'ateTiyi. 
Da'te  gyiiko'm  ii'omhe'd&l, 
Sa'te  gyako'm  ii'omhe'd&l, 

Trantlation 

Now  I  understand !  Red  Tail  has  been  sent, 
Now  I  understand  !  Red  Tail  has  been  sent. 
We  cry  and  hold  fast  to  him, 
We  cry  and  hold  fast  to  him. 
He  was  made  to  live  a  long  time, 
He  was  made  to  live  a  long  time. 

This  song  was  made  by  Mary  Zontom,ti  woman  who  speaks  very  fair 
English,  and  refers  to  a  young  man  named  To'ngya-gu'adal,  Ked  Tail, 
who  used  to  go  into  frequent  trances.  The  expression  "he  was  sent" 
implies  that  he  is  a  recognized  messenger  to  tlie  spirit  world,  while  "we 
hold  fkst  to  him"  is  equivalent  to  "  we  have  faith  in  him."' 


9.  Da'ta'-i  anka'Sgo'na 

Da'ta'-i  iinka'ngo'na, 
Da'ta'-i  iinka'ngo'na. 
Da'milnhii'go,  Da'manhii'go. 
Ka'ante  damilnhii'go, 
Ka'ante  damauhii'go. 

Translation 

My  father  has  much  pity  for  us. 

My  father  has  much  pity  for  us. 

I  hold  out  my  hands  toward  him  and  cry, 

I  hold  out  my  hands  toward  him  and  cry. 

In  my  poverty  I  hold  out  my  hands  toward  him  and  cry, 

In  my  poverty  I  hold  out  my  hands  toward  liim  and  cry. 


10.  Da'ta-i  iSka'Stahe'dal 

Ahji'yii  Ehii'eho', 
Ahji'yii  Ehii'eho'. 
Da'ta-i  inka'ntahe'dal. 


1086 


THE   GHOST-DANCE   RELIGION 


[ETH.  AXX.  14 


A'da'ta'-i  dii'sa, 
A'da'ta'-i  niil'nsa'dal, 
A'da'ta'-l  toTisii'dal, 
A'da'ta'-i  o'mda. 

TransJation 

Ahd'yd  Ehd'eho', 

Ahd'ya  Ehd'eho'. 

My  father  has  had  pity  on  me. 

I  have  eyes  like  my  father's, 

I  have  hands  like  my  fatlier's, 

I  have  legs  like  my  father's, 

I  have  a  form  like  my  father's. 

"  So  God  created  man  in  his  own  image." 

11.  Dak'iS'ago  aho'ahe'dal 

Dak'in'ago  iiho'iihe'dal, 
Dak'iu'iigo  Uho'iihe'dal. 
GA'dal-ga'ga  iiho'iihe'dal, 
Ga'dal-gS.'ga  iiho'iihe'dal. 
Do'm-ga'ga  iiho'iihe'dal, 
Do'm-gft'ga  iiho'iihe'dal. 

Translation 

The  spirit  host  is  advancing,  they  say, 
The  spirit  host  is  advancing,  they  say. 
They  are  coming  witli  the  buft'alo,  they  say, 
They  are  coming  with  the  buffalo,  they  say. 
They  are  coming  witli  the  (new)  earth,  tliey  say. 
They  are  coming  with  the  (new)  earth,  they  say. 


12.    E'HYU'SI  nEGI'ATA 


Allegro  moderato. 


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E'-hyun'-i  de-gi'-a-ta,  E'-hyuB'i  de-gi'-ft  ta;    tsa'-hop  a  -  a-he'-dal,  tsS'-hop  ii  -  a  -  be'-dal. 


=1= 


4= 


ssJ 


Ka  lie'-  gu'an-ta;  fie'-  gu'fin-ta;  iia  de'-gu'anta,  de'-gu'ftn-ta;  ga'-dal-gun  t'an'-gyade-o'-ta, 


I 


r- 


V- — * 


q:4 


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^^ 


^r-»—^r 


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I 


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g&'-dal-gun  t'au'-gya  de■o'-t,^,    go' de  -  hi'-a- ta.  de  -  hi'-a-ta,      go' de  -  hi'-ii- ta,  de  -  hi'-a-ta. 

E'hyun'i  degi'ftta, 

E'hyuu'i  degi'Sta. 

Tsii'hop  ii'ii'he'dal, 

Tsii'hop  ii'ii'he'dal. 

Na  de'gu'ilnta,  de'gu'flnta;  Na  de'guTiuta,  degu'auta; 

Ga'dal-guu  t'an'gya  deo'ta, 

Ga'dal-gun  t'an'gya  deo'ta. 

Go'  dehi'iita,  dehi'iita. 

Go'  dehi'iita,  dehi'iita. 


MooNEY)  SONGS   OF   THE    KIOWA  1087 


Trdnnlnlion 

I  am  mashiiif;  tliu  Iieri'i<t8, 
I  am  masliiui;  tho  berries. 
They  say  travelers  are  ooniing  on  the  march, 
They  say  travelers  are  comiiij;  on  tho  march. 
I  stir  (the  berries)  arouud,  I  stir  them  around; 
I  take  them  up  with  a  spoon  of  buD'alo  horn, 
I  take  them  np  with  a  spoon  of  buft'alo  horn, 
And  I  carry  them,  I  carry  them  (to  the  strangers), 
And  I  carry  them,  I  carry  them  (to  the  strangers). 

Thi.s  song  gives  a  pretty  picture  of  the  old  Indian  Lome  life  and  hos- 
pitality. In  her  dream  the  woman  who  composed  it  imagines  herself 
cooking  fruit,  when  the  word  comes  that  travelers  are  approaching,  the 
verb  implying  that  they  are  on  the  march  with  their  children,  dogs,  and 
household  property.  She  stirs  the  berries  around  a  few  times  more, 
lifts  them  out  with  a  spoon  of  buffalo  horn,  and  goes  to  offer  them  to 
the  strangers.  The  translation  is  an  exact  paraphrase  of  the  rhythmic 
repetition  of  the  original.  The  berry  called  ehyuiVi,  "principal  or  bast 
fruit,"  is  not  found  in  the  present  country  of  the  Kiowa,  but  is  remem- 
bered among  tlie  pleasant  things  of  their  old  home  in  the  north.  It  is 
described  as  a  species  of  cherry. 

13.  Go'muya-da'ga 

Go'mj{ya-dn'ga, 
Go'mgyii-da'ga, 
Do'  nyii'zii'ngo, 
Do'  nyii'zii'ngo, 
Go'  da'gya  inhii'po. 
Go'  da'gya  inhii'po. 

Translation 

Tha'  wind,  that  wind 
Shakes  my  tipi,  shakes  my  tipi, 
And  sings  a  song  for  me. 
And  sings  a  song  for  me. 

To  the  familiar  this  little  song  brings  up  pleasant  memories  of  the 
prairie  camp  when  the  wind  is  whistling  through  the  tipi  poles  and 
blowing  the  flaps  about,  while  inside  the  fire  burns  bright  and  the  song 
and  the  game  go  round. 

14.  Dak'iS'a  i>aka'St.\hi-:  dai, 

Dak'in'a  daka'ntiihe'diil, 
Dak'in'a  daka'ntiihe'diil. 
Tsi'sfls-ii  daka'ntiihe'dal, 
Tsi'sfts-ii  daka'ntiihe'dal. 
Da'gya  nyiipa'de, 
Da'gya  nyiipa'de. 
Da'gya  inatii'gyi, 
Da'gya  inatii'gyi. 
14  KTII— PT  2 12!) 


1088 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  14 


Translation 

God  has  had  pity  on  us, 
God  has  had  pity  on  tis. 
Jesus  has  taken  pity  on  us, 
Jesus  has  taken  pity  on  ns. 
He  teaches  nie  a  song, 
He  teaches  me  a  song. 
My  song  is  a  good  one, 
My  song  is  a  good  one. 

In  tbeir  confounding  of  aboriginal  and  Christian  ideas  the  Kiowa 
frequently  call  the  Indian  niessiah  "  Jesus,"  having  learned  tlie  latter 
as  a  sacred  name  through  the  whites. 


1.5.    AXSO'   GY.iTX'TO 


Allegro  moderaio  con  spirito. 


&'.dal>te'iu     ga'    -    ta'-dal-to'-o' 


Anso'  gyata'to, 
Anso'  gyiitii'to; 
A'dalte'ni  ga'tii'dalto'-o', 
A'dalte'm  ga'tii'dalto'-o'; 
Animha'go,  Aninihii'go. 

Translation 

I  shall  cot  off  his  feet, 

I  shall  cut  off  his  feet; 

I  shall  cut  off  his  head, 

I  shall  cut  off  his  head ; 

He  gets  up  again,  he  gets  up  again.- 

This  is  one  of  the  favorite  Kiowa  ghost  songs  and  refers  to  the 
miraculous  resurrection  of  the  dismembered  buftalo,  according  to  the 
promise  of  the  messiah,  as  related  in  Sword's  narrative.  See  page 
797. 

KIOWA    GLOSSARY 


Aahe'dal — they  are  coming,  iti8  8aid(oa',  I 
come) ;  the  suffix  hedal  implies  a  report. 

Add'ga — because  I  am;  the  suffix  ga 
gives  the  idea  of  because. 

A'daltem- — head;  literally  hair  bone,  i.  e., 
skull ;  from  d'dal,  iiair,  and  tern,  bone. 

Adalto'yui — "young  mountain  sheep,'' 
literally  "herders"  or  " corralers," one 
of  the  degrees  of  the  Kiowa  military 


organization.     Also   called    Tenbegii'i. 

(See  Arapaho  song  43.) 
A'data'i  —  like  my  father,  resembling  my 

father;  from  date'-i,  father,  my  father. 
Add'tode'yo'  —  he  is   standing  watching 

it;  Udd'tode,  I  stand  watching  it. 
Ade'tepo'nhd  —  I  went  to  see  my  friends; 

dde' teponbdta,  I   am   going,  etc;    de'te, 

friend. 


KIOWA   GLOSSARY 


1089 


Aguaiipo'nba  —  1    went   to  see   dancing; 

iujiianponba'ta,  I    am    going   to    see  a 

dunce;  f^iinii,  a  dance. 
Ahiiyii'  —  an      unmeaning      exclamation 

used  in  the  songs. 
A'hiii-aih  — in  the  tops  of  the  Cottonwood ; 

from  Whin,  Cottonwood,  and  aih,  in  or 

on  tlie  tree  tops. 
Aho'iihe'dal  —  they  arc  approaching,  it  is 

said  (as  a  family  on  the  move,  or  an 

army  on  the  marcli,   with   household 

goods,  etc) ;  the  suflix  lieOal  implies  a 

report  or  rumor.     Aho'ii,  I  am  coming 

on,   with  my  family  and  possessions. 

Compare  Imzd'nteiihr'dal. 
Aho'ho! — an  unmeaning  exclamation  used 

in  the  songs. 
Jfhtfa'to —  the  Kiowa  name  for  the  Arap- 

aho,   meaning  unknown.     The  Kiowa 

call  the  wild  ]>]nm  by  the  same  name. 
Aka'na — ior  Aka' mi,  q.  v. 
Aka'on  —  I    am    poor.      The    words    for 

"rich"   and   "poor"   refer   rather   to 

reputation  and  mental  and  moral  ({uali- 

ties  than  to  temporal  possessions.     A 

mau  may  own  many  horses,  hut  if  he 

has  no  war  record  he  is  accounted  poor. 
Animha'go — he  gets  up   again,  he  rises 

again.     Deha'go,  I  rise;  heha',  get  up; 

imha'go,  he  will  get  up. 
Ankan'gona — he  pities  us  much ;  gijdkaii'ti, 

it  is  a  pity.     Compare  Inkail'tahe'dal. 
Ansa — feet;  anao'i,  foot. 
A'nya'gdlo'nlc — I   bellow  like   a  buft'alo 

(habitual) ;    nydo'nto,  I  am  bellowing 

like  a  buft'alo. 
Aomhe'dal — he  was  made  so;  do'mdatso'- 

ha,  I  am  made  so,  I  am  rendered  thus. 
A'piatail — "wooden  stabber,  or  lance;" 

the  name  of  a  Kiowa  sent  by  his  tribe 

as  a  delegate  to  the  messiah  in  1890. 
Asa'tito'la — "he  whom  we  send  to  work," 

i.e.,  "the  messenger;"  the  name  by 

which  the  Kiowa  prophet,  Bi'dnk'i,  is 

now  known. 
Alo'tl-e'dal — he  was  sent;  gydto',  I  send 

him. 
Also' dalau' dal  —  I  have  wings  (attached); 

from  tDodal,  wing. 
lid'ateii'yi — we  cry  and  hold  fa.st  to  him; 

gyaicn'ta,  I  cry  and  hold  fast  to  him. 
liatv'yd — he  is  approaching;  dba'tryd,  I 

am  approaching.     Compare  Imzd'nted- 

he'dal. 
Be'a'md'nhdyi  —  stretch  out  your  (plural) 

hands    in  entreaty.     Dea'munhd'go,    I 


stretch  out,  etc;  bea"mdnhd,  stretch 
out  your  (singular  vocative),  etc. 

Be'ddlgit'at — another  Kiowa  name  for  the 
Wichita;  signifying  "painted  or  tat- 
tooed lips;"  from  bedal,  lips  or  mouth, 
and  guat,  painted,  tattooed,  or  written. 
See  Do'gu'at. 

Be'ddlpago — "  hairy  mouths ;  "  one  of  the 
Kiowa  names  for  the  whites;  from 
bedal,  lips  or  mouth,  pa,  downy  hair  or 
fuzz,  and  go  or  gua,  the  tribal  terminal. 
Compare  I'a'ka'-i. 

Beta.'  —  an  exclamation  about  equivalent 
to  I  see,  T  understand. 

Bi'dnk'i  —  "eating  man,"  "eater,"  a 
Kiowa  propliet  and  medicine-man ; 
also  known  as  Ana'tito'la,  "the  mes- 
senger." 

Botk'in'ago  —  the  Kiowa  name  for  the 
Ad' nine' na  or  Arapaho  Gros ventres. 
The  name  signifies  "belly  people;" 
from  bot,  belly  or  stomach,  and  k'iiiago, 
people,  from  fc'tiioAi,  "man." 

Dd-e'dal  —  "great  star;"  from  da,  star, 
and  e'dal,  great;  one  of  the  Kiowa 
names  for  the  morning  star.  It  is 
more  commonly  called  Tainao,  "the 
cross."     (See  Arapaho  song  72.) 

Da'gya — a  song. 

Dakan'dthe'dal — another  form  of  Inkan'td- 
he'dal,  ij.  v. 

Dak'iii'a  —  spirit,  God;  plural  dak'in'ago; 
from  da-i,  medicine,  mystery,  and  k'ina 
or  k'iiiahi,  man. 

Dak'in'ago — spirits,  the  spirits ;"' spirit, 
God,  dak'iii'a. 

Da'mdnhdgo — for  Dea"m&nhd'go. 

Ddsa — I  have  eyes;  da,  t'd,  eye. 

Da'  ta-i  —  father. 

Da'te — a  long  time. 

Da'tekan — "keeps  his  name  always," 
a  Kiowa  prophet  about  1881,  who  un- 
dertook to  bring  back  the  buft'alo. 

Datsd'to  —  I  pray  for  them;  nt'ndatsd'to, 
I  pray  for  him. 

Dea"mdiihd'go  —  I  hold  out  my  hands  to- 
ward him  in  entreaty.  Compare  iJe'o'- 
md'nhayi. 

De'beko'datad — let  us  all  pray  or  worship, 
we  must  all  pray  or  worship ;  deda'tsdto, 
I  pray. 

De'dom — all  the  world;  from  dom,  the 
earth,  and  de,  all,  complete. 

Degi'dta — I  am  mashing  or  pounding 
it. 

De'gu'dnta  —  I  stir  it  around. 


1090 


THE    GHOST-DANCE    RELIGION 


[ETH.  ANN.  U 


De'ii/iiiyo  mga  —  everylivini;  creature;  the 
prefix  (1e  conveys  the  idea  oi  every  or 
all. 

Dehi'ata  —  I  take  it. 

De'imgo — look,  everybody  !  See,  every- 
body around !  The  prefix  de  gives  the 
idea  of  everybody  or  all. 

De'imha'date — everybody  will  arise;  from 
dehii,  I  rose  up  from  a  reclining  posi- 
tion. The  prefix  de  gives  tlie  idea  of 
everybody,  all,  or  completeness,  accord- 
ing to  context. 

Deo'ia — I  lift  it  np,  I  raise  it. 

Z>o'— tipi. 

Do'gn'at — the  Kiowa  name  for  the  Wich- 
ita, signifying  "  painted  or  tattooed 
faces,"  from  dobii,  face,  and  gu'at,  paint- 
ed, engraved,  or  written. 

Dom — the  earth. 

Dom-gdga — with  the  earth;  gaga,  with, 
in  composition. 

Eha'eho'!  —  au  unmeaning  exclamaoiou 
used  in  the  songs. 

E'hdyd!  —  ibid. 

E'hguhi — "principal,  real,  orbestfrnit;" 
a  berry,  probably  a  dwarf  cherry,  de- 
scribed as  a  black  grape  like  fruit 
growing  in  clusters  on  bushes  from  4  to 
6  feet  high,  in  the  Sioux  country.  It 
was  eaten  raw  or  mixed  with  pcmmi- 
can. 

E'manki'na — "can't  hold  it,"  a  Kiowa 
policeman,  now  dead,  seen  by  Asatitola 
in  a  vision. 

E"peiia — "afraid of  him,"  a  Kiowa  war- 
rior who  died  while  a  prisoner  at  Fort 
Marion,  Florida,  about  1875. 

Ezii' ntedhe' dal  —  it  is  approaching,  they 
say.     Compare  Iima'ntedhe'dal. 

Ezd'nteda'te — it  will  shake,  or  tremble 
(impersonal). 

Gd'dal-gd'ga — with  the  buffalo;  giiga, 
with,  in  composition;  gddal,  bufi'alo, 
generic;  pa,  a  buflfalo  bull. 

Gd'dal-gun  —  a  bufl"alo  horn;  from  gddal, 
buffalo ;  and  gu'nti,  horn. 

Gatd'dalto — I  shall  cut  it  off,  I  am  cut- 
ting it  off  (present  and  future  alike). 

Go  —  and. 

Go'mgijd-da'ga — that  wind;  iTomgomgyd, 
wind,  and  daga,  that,  the,  in  composi- 
tion. 

Go'mtdyd — on  (my)  back;  from  gomtd  OT 
gombu,  back. 

Gtiadal — red. 


Gu(in  —  ii  dance. 

Onan-d'dalka-i — "dance  frenzy;"  from 
giiaii,  a  dance,  and  d'daika-i,  crazy  or 
foolish ;  the  Kiowa  name  for  the  Ghost- 
dance  ecstasy. 

Gu'ato  —  bird. 

Oijako'm — life,  living ;hita' dgyd'komta'iid, 
I  am  alive. 

Gydtd'to — I  shall  cut  them  oft';  gatd'dalto, 
I  cut  it  off. 

Udon'yo,  or  .Ion' go — a  cry  of  grief,  espe- 
cially at  funerals. 

Heye'  heye'  heyCheye! — anunmeaningexcla- 
mation  used  in  the  songs. 

Jmhd'go  —  he  would  get  up,  he  would 
arise.     Compare  Animhd'go. 

Imzd'ntedhe'dal — they  are  approaching, 
it  is  said ;  from  dezd'nted,  I  move  about; 
the  termination  hedal  makes  it  a  matter 
of  report  or  common  belief,  equivalent 
to  "they  say."  Compare  Ezd'nted- 
he'dal.  The  verb  implies  coming  on 
like  a  herd  or  company  or  like  persons 
on  a  march.  The  simple  verb  for  ap- 
proaching is  dba'ted.  Compare  Bate'yd 
and  Aho'dhe'dal. 

Inatd'gyi — it  is  a  good  one;  from  tdgya 
or  gydtd'gya,  good. 

Inhd'po  or  Inhdpa'de — he  sings  for  me 
(as  if  to  teach  me);  dagya  gehdpo,  I 
sing  a  song  for  him. 

Inkan' take' dal — he  has  had  pity  on  me; 
irova  gydkan'ti,  (it  is  a)  pity.  Compare 
Ankail'goiia. 

Ka'ante — another  form  of  Ka'on,  poor. 
Compare  Aka'on. 

Kditseil'ko — "principal,  or  real  dogs ; "  the 
highest  degree  of  the  Kiowa  military 
organization.     (See  Arapaho  song  43.) 

Komse'ka-k'in'ahyup  —  the  former  Kiowa 
name  for  the  Arapaho.  It  signifies 
"  men  of  the  worn-out  leggings ;  "  from 
kotnse,  "  cmoky,  soiled,  or  worn-out," 
featt, "  leggings,"  and  A-' iii'oAi/«j), "  men ." 

Mdnsd'dal  —  I  have  hands  or  arms ;  mdtito, 
hand,  arm. 

Ma'sep  —  the  Kiowa  name  for  the  Caddo, 
signifying  "pierced  noses;"  from  ma- 
k'on,  nose,  and  sep,  the  root  of  a  verl) 
signifying  to  pierce  or  sew  with  an  awl. 

Xa  —  I,  my;  sometimes  put  before  the 
verb  to  make  it  emphatic. 

Na  ddd'ga —  because  I  am  (emphatic) ; 
from  va,  I,  my,  and  ddd'ga  (q.  v.),  be- 
cause I  am. 


MOONKV) 


KIOWA    GLOSSARY 


1091 


Xada'n  —  fur  \a  iidd'ffa,  q.  v. 

XijaiVmo  —  he  will  ;rivo  it  tome;  ni/and'mo, 
I  Hliall  give  it.  to  him.  There  are  a 
number  of  verlis  for  yire,  accoriling  to 
the  iiatnre  of  the  thing  given. 

2s'j/a'lio<inga'ino^he  shows  or  tells  mo  tlie 
road;  nyiinhoiinga'mo,  I  show  hlni  the 
road;  hoAn,  road. 

Nijdongum — I   scream ;    from  ano'nde,  it 
screams,  or  makes  utterance  with  the^ 
mouth. 

Nijiipa'de — for  liihu'po  or  Inhdpa'de,  q.  v. 

Nuazungo  —  it  shakes  mine;  Umii'ngo,  it 
shakes  his. 

O'mda  —  I  have  a  shape  or  form  (implying 
a,  likeness,  as  a'data'-i  o'mda,  I  have  a 
form  like. my  father's). 

Pa-gu  adal  —  "red  buffalo;"  from  pa,  a 
buffalo  bull,  a.\\i\gii'adal,  red.  A  Kiowa 
man,  the  author  of  one  of  the  Ghost- 
dance  songs. 

Fa'-ingija  —  "standing  in  the  middle;" 
a  Kiowa  prophet  who,  in  1887,  preached 
the  speedy  destruction  of  the  whites 
and  the  return  of  the  buffalo. 

Polan'yup  —"  rabbits ; "  the  lowest  degree 
of  the  Kiowa  military  organization. 
(See  Arapaho  song  48.) 

Sa'hv  —  green.     (See  Arapaho  song  64.) 

Sak'o'ta  —  t\ie  Kiowa  name  for  the  Chey- 
enne; the  word  seems  to  refer  to  "bit- 
ing." 

SeZ-i'ttiii'ti—"  white  bear,"  a  noted  Kiowa 
chief,  about  1865-1875.  The  name 
comes  from  set,  bear,  t'ain,  white,  and 
/i,  the  personal  suffix. 

Soda'ie — he  will  descend;  iiso'ta,  I  de- 
scend. 

Tagya'ko  —  the  Kiowa  name  for  the  Na'- 
kasine  na  or  northern  Arapaho.-  The 
word  has  the  same  meaning,  "sage- 
bush  people,"  from  tiigiji,  "sage 
brush,"  and  to,  the  tribal  suffix. 

Faii'ieo  —  the  morning  star;  literally  "the 
cross  ; "  it  is  sometimes  also  called  Dd- 
e'dal,  the  "great  star."  (See  Arapaho 
song  43.) 


Ta'kn'-i  —  one  of  the  Kiowa  names  for 
the  whites;  the  word  means  literally 
"  prominent  ears,  or  cars  sticking  out." 
as  compared  with  the  ears  of  the  Indian, 
which  are  partly  concealed  by  his  long 
hair.  The  same  name  is  also  applied 
to  a  mule  or  donkey.  Compare  lie'dal- 
pa'go. 

Tdlyi — a  boy. 

Tai'igya  —  a  spoon;  under  certain  circum- 
stances the  suffix  gyd  is  dropped  and 
the  word  becomes  Va. 

Tan'peko  —  sknnkberry  (f)  peo|>le;  one 
of  the  degrees  of  the  Kiowa  mili- 
tary organization.  (See  Arapalio  song 
43.) 

Tefi'beyiii  —  "young  mountain  sheep," 
another  name  for  the  Adalto'yiii,  q.  v. 

Ton — tail;  git' alo-loii,  hid  tail;  frequently 
used  to  denote  a  fan  or  headdress  made 
of  the  tail  featliers  of  an  eagle,  hawk, 
or  other  bird. 

Tongyd-gu'adal  —  "red  tail  ;"  the  name  of 
a  Kiowa  man;  from  ton  or  tongyd,  tail, 
and  gu'adal,  red. 

Toiikon'go — "black  legs,"  one  of  the 
degrees  of  the  Kiowa  military  organiza- 
tion.    (See  Arapaho  song  43). 

To'nsddal  —  I  have  legs;  from  toiiti,  leg. 

Tsd'hop — mover8,emigrants  (moving  with 
household  goods,  etc).  The  word  has 
no  singular  form. 

TsdiVyui  —  "rabbits;"  another  name  for 
the  Poldn'yup  degree  of  the  Kiowa  mili- 
tary organization.  (See  Arapaho  song 
43.) 

Tacfiidn'mo  —  horse  headdress  people  (t), 
one  of  the  degrees  of  the  Kiowa  mili- 
tary organization.  (See  Arapaho  song 
43.) 

Tsi'stis  (Tsi'sAs-d) — Jesus. 

Tsoh  —  an  awl. 

Tsofi'-d — the  awl  game.  (See  Arapaho 
song  64.) 

Td"pdhe — soldiers;  the  military  organ- 
ization of  the  Kiowa.  (See  Arapaho 
song  43.) 


1092  THE    GHOST-DANCE   RELIGION  [eth.ann.14 


THE  CADDO  AND  ASSOCIATED  TEIBES 

CADDO    TRIBAL    SYNONYMY 

Asinais  —  an  old  French  name,  from  Hasinai. 

Caddo — popular  name,  from  Ka'dohada'cJio. 

C'adodaquio — Joutel  (1687),  another  form  of  KU'dohadd'cho. 

Cents — old  French  name  u.sed  by  Joutel  in  1687;  from  Sasinai. 

Dd'aha-i  —  Wichita  name. 

De'sa — another  form  of  Da'aha-i. 

Basi'nai  or  Sasi'ni — the  proper  generic  term  for  at  least  the  principal  Caddo  divi- 
sions, and  perhaps  for  all  of  them.  It  is  also  used  by  them  as  synonymous  with 
"  Indians." 

Ku'dohdda'cho  —  the  name  of  the  Caddo  proper,  as  used  by  themselves. 

Ma'se'p — Kiowa  name;  "pierced  nose,"  from  mak'on,  nose,  and  sep,  the  root  of  a  verb 
signifying  to  pierce  or  sew  with  an  awl. 

Na'shomt  or  Na'thoni — Comanche  name,  frequently  used  also  by  the  neighboring 
tribes  to  designate  the  Caddo;  the  Nassonite  of  the  early  French  writers  on 
Texas. 

Nez  Ferc4 — French  traders'  name;  "pierced  nose." 

Ni'rU-hari'a-kVriki — another  Wichita  name. 

Ota's-itd'niuiv'  —  Cheyenne  name;  "pierced  nose  people." 

Tani'banen,  Tani'bdnenina,  Tani'batha — Arapahoname;  "pierced  nose  people,"  tani, 
nose. 

CADDO    TRIBAL    SIGN 

"  Pierced  nose,"  in  allusion  to  their  former  custom  of  boring  the  nose 
for  the  insertion  of  a  ring. 

SKETCH    OF  THE    CADDO 

The  Caddo  are  the  principal  southern  representatives  of  the  Caddoan 
stock,  which  includes  also  the  Wichita,  Kichai,  Pawnee,  and  Arikara. 
Tlieir  confederacy  consisted  of  about  a  dozen  tribes  or  divisions,  claim- 
ing as  their  original  territory  the  whole  of  lower  Red  river  and 
adjacent  country  in  Louisana,  eastern  Texas,  and  southern  Arkansas. 
The  names  of  these  twelve  divisions,  including  two  of  foreign  origin, 
have  been  preserved  as  follows: 

Kd'dohada'cho  (Caddo  proper). 

Nddd'ko  (Auadarko). 

Mai'-nai  floni). 

Nd'hai-dd'cho  (Nabedache). 

Na'hohodo'tsi  (Nacogdoches). 

Ndshi'tosh  (Natchitoches). 

Na'kana'wan. 

Hddai'-i  (Adai,  Adaize). 

Hai'-Uh  (Eyeisli,  Aliche,  Aes). 

Yd'tdsi. 

I'mdha — a  band  of  Omaha,  or  perhaps  more  probably  Kwapa,  who 
lived  with  the  Kii'dohada'cho,  but  retained  their  own  distinct  language. 


MooNKY]  SKETCH   OF   THE   CADDO  1093 

There  are  still  a  few  living  with  the  Caddo,  but  they  retain  only  the 
name.  It  will  be  remembered  that  when  the  Caddo  lived  in  eastern 
Louisiana  the  Arkansas  or  Kwapa  were  their  nearest  neighbors  on  the 
north,  and  these  Iniaha  may  have  been  a  part  of  the  Kwapa  who  lived 
"  up  stream "  ( IT'manlian)  on  the  Arkansas.  The  Caddo  call  the  Omaha 
tribe  by  the  same  name. 

Yowa'ni — originally  a  band  of  the  Heyowani  division  of  the  Choctaw. 
They  joined  the  Caddo  a  long  time  ago,  probably  about  the  time  the 
Choctaw  began  to  retire  across  tlie  Mississippi  before  the  whites. 
Some  few  are  still  living  with  the  Caddo  and  retain  their  distinct 
language.  There  is  evidence  that  some  Koasati  ( Cooshatties)  were 
mixed  with  them. 

The  Ka'dohadii'cho  seem  to  be  recognized  as  the  principal  Caddo 
division,  and  the  generic  term  liaHt'nui  by  which  the  confederates  desig- 
nate themselves  is  sometimes  regarded  as  belonging  more  properly  to 
the  three  divisions  first  named.  According  to  their  own  statements 
some  of  the  dialects  spoken  by  the  several  divisions  were  mutually 
unintelligible.  At  present  the  Kadohadiicho  and  Jsiidiiko  are  the  rul- 
ing dialects,  while  the  Niibaidacho,  Nakohodotsi,  Hftdai'-i,  and  Hai'-Ish 
are  practically  extinct.  The  Kichai,  Bidai,  and  Akokisa,  who  for- 
merly lived  near  the  Caddo  oti  the  eastern  border  of  Texas,  did  not 
belong  to  the  confederacy,  although  at  least  one  of  these  tribes,  the 
Kichai,  is  of  the  same  stock  and  is  now  on  the  same  reservation. 

The  Caddo  have  ten  gen  tes :  iV^a'(Fotei,  Bear;  Tax  Aw,  Wolf;  Ta'ndM, 
Buffalo;  Ta'o, Beaver;  J««, Eagle;  0«y,llaccoon;  KaU/aih, Grow;  Ka'gd- 
/«<(H/n,  Thunder;  Kishi,V  anther;  /ShAo,  Sun.  The  Bear  gens  is  the  most 
numerous.  The  Buffalo  gens  is  sometimes  called  also  Koho'  or  Alliga- 
tor, because  both  animals  bellow  in  the  same  way.  These  of  a  partic- 
ular gens  will  not  kill  the  animal  from  which  the  gens  takes  it^s  name, 
and  no  Caddo  in  the  old  times  would  kill  either  an  eagle  or  a  panther, 
although  they  were  not  afraid  to  kill  the  bear,  as  are  so  many  of  the 
western  tribes.  The  eagle  might  be  killed,  however,  for  its  feathers  by 
a  hunter  regularly  initiated  and  consecrated  for  that  purpose. 

The  original  home  of  the  Caddo  was  on  lower  Red  river  in  Louisiana. 
According  to  their  own  tradition,  which  has  parallels  among  several 
other  tribes,  they  came  up  from  under  the  ground  through  the  mouth 
of  a  cave  in  a  hill  which  they  call  Gha'  kant'nd,  ''The  place  of  crying," 
on  a  lake  close  to  the  south  bank  of  Eed  river,  just  at  its  junction 
with  the  Mississippi.  In  those  days  men  and  animals  were  all  brothers 
and  all  lived  together  under  the  ground.  But  at  last  they  discovered 
the  entrance  to  the  cave  leading  vip  to  the  surface  of  the  earth,  and  so 
they  decided  to  ascend  and  come  out.  First  an  old  man  climbed  up, 
carrying  in  one  hand  fire  and  a  pipe  and  in  the  other  a  drum.  After 
him  came  his  wife,  with  corn  and  jiumpkin  seeds.  Then  followed  the 
rest  of  the  people  and  the  animals.  All  intended  to  come  out,  but  as 
soon  as  the  wolf  had  climbed  up  he  closed  the  hole,  and  shut  up  the 


1094  THE    GHOST-DANCE    RELIGION  [eth.anx.14 

rest  of  the  people  and  animals  under  tlie  ground,  where  they  still 
remain.  Those  who  had  come  out  sat  down  and  cried  a  long  time  for 
their  friends  below,  hence  the  name  of  the  place.  Because  the  Caddo 
came  out  of  the  ground  they  call  it  iniV,  mother,  and  go  back  to  it 
when  they  die.  Because  they  have  had  the  pipe  and  the  drum  and  the 
corn  and  pumpkins  since  they  have  been  a  people,  they  hold  fast  to 
these  things  and  have  never  thrown  them  away. 

From  this  place  they  spread  out  toward  the  west,  following  up  the 
course  of  Eed  river,  along  which  they  made  their  principal  settlements. 
For  a  long  time  they  lived  on  Caddo  lake,  on  the  boundary  between 
Louisiana  and  Texas,  their  principal  village  on  the  lake  being  called 
Sha'  chidi'ni,  "Timber  hill."  Their  acquaintance  with  the  whites  began 
at  a  very  early  period.  One  of  their  tribes,  the  Niidiiko,  is  mentioned 
under  the  name  of  Nandacao  in  the  narrative  of  De  Soto's  expedition 
as  early  as  1540.  The  Kadohadiicho  were  known  to  the  French  as  early 
as  1687.  The  relations  of  the  Caddo  with  the  French  and  Spaniards 
were  intimate  and  friendly.  Catholic  missions  were  established  among 
them  about  the  year  1700  and  continued  to  exist  until  1812,  when  the 
missions  were  suppressed  by  the  Spanish  government  and  the  Indians 
were  scattered.  In  the  meantime  Louisiana  had  been  purchased  by  the 
United  States,  and  the  Caddo  soon  began  to  be  pushed  away  from  their 
ancient  villages  into  the  western  territory,  where  they  were  exposed  to 
the  constant  inroads  of  the  prairie  tribes.  From  this  time  their  decline 
was  rapid,  and  the  events  of  the  Texan  and  Mexican  wars  aided  still  fur- 
ther in  their  demoralization.  They  made  their  first  treaty  with  the 
United  States  in  1835,  at  which  time  they  were  chiefly  in  Louisiana, 
southwest  of  Eed  river  and  adjoining  Texas.  They  afterward  removed 
to  Brazos  river  in  Texas,  and  to  Washita  river  in  Indian  Territory  in 
1859.  When  the  rebellion  broke  out,  the  Caddo,  not  wishing  to  take 
up  arms  against  the  government,  fled  north  into  Kansas  and  remained 
there  until  the  close  of  the  war,  when  they  returned  to  the  Washita. 
Their  present  reservation,  which  they  hold  only  by  executive  order  and 
jointly  with  the  Wichita,  lies  iietween  Washita  and  Canadian  rivers  in 
western  Oklahoma,  having  the  Cheyenne  and  Arapaho  on  the  north 
and  west  and  the  Kiowa,  Comanche,  and  Apache  on  the  south.  In 
1893  they  numbered  507. 

In  person  the  Caddo  are  rather  smaller  and  dai'ker  than  the  neigh- 
boring prairie  tribes,  and  from  their  long  residence  in  Louisiana,  they 
have  a  considerable  admixture  of  French  blood.  They  are  an  agricul- 
tural tribe,  raising  large  crops  of  corn,  pumpkins,  and  melons,  and  still 
retaining  industrious  habits  in  spite  of  their  many  vicissitudes  of  for- 
tune. They  were  never  buffalo  hunters  until  they  came  out  on  the 
plains.  They  formerly  lived  in  conical  grass  houses  like  the  Wichita, 
but  are  now  in  log  houses  and  generally  wear  citizen's  dress  excepting 
in  the  dance.  The  old  custom  which  gave  rise  to  the  name  and  tribal 
sign  of  "Pierced  Xose"  is  now  obsolete.  In  1806  Sibley  said  of  them, 
"They  are  brave,,  despise  danger  or  death,  and  boast  that  they  have 


M(v.NKY]  THE    WICHITA,   KICHAI,  AND    DELAWARE  1095 

never  slied  wliite  iiian's  blood."  Their  former  enemies,  the  prairie  tribes, 
bear  witness  to  their  bravery,  and  their  friendship  toward  tlie  whites 
is  a  part  of  their  history,  but  has  resulted  in  no  great  advantage  to 
themselves,  as  they  have  been  dispossessed  from  their  own  country  and 
are  recognized  only  as  tenants  at  will  in  their  present  location. 

They  and  the  Wichita  received  the  new  doctrine  from  the  Arapaho, 
and  were  soon  among  its  most  earnest  adherents,  notwithstanding  the 
fact  that  they  were  regarded  as  the  most  advanced  of  all  the  tribes  iu 
that  part  of  the  country.  It  may  be  that  their  history  had  led  them  to 
feel  a  special  need  of  a  niessiah.  They  have  been  hard  and  constant 
dancers,  at  one  time  even  dancing  in  winter  when  there  was  nearly  a 
foot  of  snow  upon  the  ground.  Their  first  songs  were  those  which  they 
had  heard  from  the  Arapaho,  and  sang  in  corrupted  form,  with  only  a 
general  idea  of  their  meaning,  but  they  now  have  a  number  of  songs 
in  their  own  language,  some  of  which  are  singularly  pleasing  in  melody 
and  sentiment. 

THE  WICHITA,  KICHAI,  AND   DELAWARE 

Closely  associated  with  the  Caddo  on  the  same  reservation  are  the 
Wichita,  with  their  subtribes,  the  Tawakoni  and  Waco,  numbering 
together  31G  iu  1893;  the  Delaware,  numbering  94,  and  the  Kiehai 
(Keechies),  numbering  only  52.  Of  these,  all  but  the  Delaware,  who 
are  Algonquian,  belong  to  the  Caddoan  stock.  The  Wichita  and  their 
subtribes,  although  retaining  in  indistinct  form  the  common  Caddoan 
tradition,  claim  as  their  proper  home  the  Wichita  mountains,  near 
whict  they  still  remain.  Sixty  years  ago  their  principal  village  was 
on  the  north  side  of  the  north  fork  of  Red  river,  a  short,  distance 
below  the  mouth  of  Elm  creek,  in  Oklahoma.  They  live  in  conical 
grass  houses  and,  like  the  other  tribes  of  the  stock,  are  agricultural. 
They  call  themselves  Ki'tiJcUi'nh — they  are  called  Taire'hash  by  the 
Caddo  and  Kiehai — and  are  known  to  most  of  their  other  neighbors 
and  in  the  sign  language  as  the  "Tattooed  People"  (J)o'  Mntf,  Coman- 
che; Do'gu'at,  Kiowa),  from  an  old  custom  now  nearly  obsolete.  For 
the  same  reason  and  from  their  lesemblance  to  the  Pawnee,  with  whose 
language  their  own  has  a  close  connection,  the  French  called  them 
rani  Pique's. 

The  Kiehai  or  Keechie,  or  Ki'tscish,  as  they  call  themselves,  are  a 
small  tribe  of  the  same  stock,  and  claim  to  have  moved  up  Red  river 
in  company  with  the  Caddo.  Their  language  is  different  from  that  of 
any  of  their  neighbors,  but  approaches  the  Pawnee. 

The  Delaware  are  a  small  band  of  the  celebrated  tribe  of  that  name. 
They  removed  from  the  east  and  settled  with  the  main  body  in  Kansas, 
but  drifted  south  into  Texas  while  it  was  still  Spanish  territory.  After 
a  long  series  of  conflicts  with  the  American  settlers  of  Texas,  before 
and  after  the  Mexican  war,  they  were  Hnally  taken  under  the  protec- 
tion of  the  ITnited  States  government  and  assigned  to  their  present 
reservation  along  with  other  emigrant  tribes  from  that  state. 


1096 


THE    GHOST-DANCE   RELIGION 


[ETH.  ANN.  U 


SONGS  OF  THE  CADDO 

1.  IIa'yo  ta'ia'  a'a' 

Nii'nisa'na,  Nii'nisa'na, 
Ha'yo  tfi'ia'  TiTi', 
Ha'yo  til'ia'  a'a', 
Na'wi  hft'ia'  i'lia', 
Na'wi  ha'ia'  i'nil'. 

Translation 

yd'nisa'na,  J^a'nisa'na, 
Our  father  dwells  above, 
Onr  father  dwells  above, 
Our  mother  dwells  below, 
Our  mother  dwells  below. 

"  Our  mother"  here  refers  to  the  earth. 


2.   WO'nti  ha'yano'  di'witi'a 


Moderato. 


I'n-ti    ba'-ya'  -  no 


yo',      wft'n-ti  ha'-ya'-no  ta'-i  -  a'    ha'-j'o'. 


Nii'nisa'na,    nii'nisa'na, 

Wfl'nti   ha'yano'    di'witi'a   ha'yo', 

Wft'nti  ha'yano'   di'witi'a  ha'yo', 

A'il  ko'ia'   ha'yo', 

A'a  ko'ia'  ha'yo', 

Wft'nti  ha'ya'no   ta'-ia'  ha'yo', 

Wft'nti   ha'ya'no   ta'-ia'   ha'yo'. 

Translation 

Nii'nisa'na,  nii'nisa'na, 
All  onr  people  are  going  up, 
All  our  people  arc  going  up. 
Above  to  where  the  father  dwells. 
Above  to  where  the  father  dwells. 
Above  to  where  our  people  live, 
Above  to  where  our  people  live. 


MOONKT]  SONGS    OF    THE    CADDO  1097 


3.    NC'NA    I'TSIYA' 

He'yawo'ya !     He'yawo'yii ! 

Nft'na  I'tsiya'  si'bocha'ha', 

Nft'na  I'tsiya'   si'boclia'lia', 

Wft'nti  ha'yano'   ha'nin   jjfl'kwft'ts-a', 

Wft'nti  ha'yano'   ha'uin   gfi'kwft'ts-a', 

He'yahe'eye' !     He'yahe'eye' ! 

Translation 

He'yawe'ya!    Me'yawe' i/a.' 

I  have  eome  because  I  want  to  see  them, 

I  have  come  because  I  want  to  see  tliem, 

The  people,  all  my  children, 

The  people,  all  my  children. 

He'yahe'eye  !    He'yahe'eye  ! 

This  song  was  composed  by  a  woman  named  Nyu'taa.  According 
to  her  story,  she  saw  in  her  trance  a  large  company  approaching,  led 
by  a  man  who  told  her  he  was  the  Father  and  that  he  was  coming 
because  he  wished  to  see  all  his  children. 

4.  Na'tsiwa'ya 

Na'tsiwa'ya,   na'tsiwa'ya, 
Na'  ika' — Wl'ahe'e'ye', 
Na'   ika' — Wl'ahe'e'ye', 
Wi'ahe'e'ye'ye'yeahe'ye', 
Wi'ahe'e'ye'ye'yeahe'ye'. 

Translation 

I  am  coming,  I  am  coming. 

The  grandmother  from  on  high,  Wl'ahe'e'ye', 

The  grandmother  from  on  high,  Wl'ahe'e'ye', 

Wl'ahe'e'ye'  ye'  yeake'  ye' , 

Wi'ahe'e'ye'ye'yeahe'ye'! 

This  song  also  was  composed  by  the  woman  i^yn'taa.  In  her  trance 
vision  she  fell  asleei)  and  seemed  (still  in  the  vision)  to  be  awakened 
by  the  noise  of  a  storm,  when  she  looked  and  saw  approaching  her  the 
Storm  Spirit,  who  said  to  her,  "  I  come,  the  grandmother  from  on  high." 
The  Caddo  call  thunder  the  "grandmother  above"  and  the  sun  the 
"uncle  above." 

5.   Na'-IYK'   INO'   (iA'NIo'siT 

Wa'hiya'ne,  wa'hiya'ue, 
Na'-lye'   ino'   ga'nio'sit, 
Na'-iye'  ino'   ga'nio'sit. 
Wa'hiya'ne,   wa'hiya'ne. 

Translation 

Wa'hiya'ne,  wa'hiya'ne, 
My  sister  above,  she  is  painted, 
My  sister  above,  she  is  painted. 
Wa'hiya'ne,  wa'hiya'ne. 


1098  THE    GHOST-DANCE    RELIGION    .  [eth.asn.U 

This  is  another  song  composed  by  Nyu'taa,  who  herself  explained  it. 
In  this  trance  vision  she  saw  a  spirit  woman  painted  with  blue  stripes 
on  her  forehead  and  a  crow  on  her  chin,  who  told  her  that  she  was 
"her  sister,  the  Evening  Star."  While  singing  this  song  Nyu'taa  was 
sitting  near  me,  when  she  suddenly  cried  out  and  went  into  a  spasm  of 
trembling  and  crying  lasting  some  minutes,  lifting  up  her  right  hand 
toward  the  west  at  the  same  time.  Such  attacks  were  so  common 
among  the  women  at  song  rehearsals  as  frequently  to  interfere  with 
the  work,  although  the  bystanders  regarded  them  as  a  matter  of  course 
and  took  only  a  passing  notice  of  these  incidents. 

6.    Na'a  ha'yo  ha'waxo 

Na'nisa'na,   nii'nisa'iia, 
Na'a  ha'yo  ha'wano, 
Na'a  ha'yo  ha'wano. 

Translation 

Na'nisa'na,  na'nisa'na, 

Our  father  above  (has)  paint, 

Our  father  above  (has)  paint. 

This  refers  to  the  sacred  paint  used  by  the  participants  in  the  Ghost 
dance,  and  which  is  believed  to  confer  health  and  the  power  to  see 
visions. 

7.  WC'nti  ha'yaxo  ka'ka'na' 

Niinisa'ua,  niiuisa'na, 

Wft'uti   ha'yaiio   ka'ka'na'   ni  tsiho', 

Wft'uti  ha'yano   ka'ka'na'   ni"t8iho', 

Aa'   ko'ia'   ta'-ia'   ha'yo', 

Aa'   ko'ia'  ta'-ia'   ha'yo'. 

Translation 

Na'nisa'na,  niinisa'na, 
All  the  people  cried  when  I  returned, 
All  the  people  cried  when  I  returned, 
Where  the  father  dwells  above, 
Where  the  father  dwells  above. 

This  song  was  composed  by  a  girl  who  went  up  to  the  spirit  world 
and  saw  there  all  her  friends,  who  cried  when  she  started  to  leave  them 
again. 

8.  Na'wi  i'na 

Nii'nisa'na,   nii'nisa'na, 

E'yahe'ya,   e'yahe'ya,  he'e'ye' ! 

E'yahe'ya,   e'yahe'ya,  he'e'ye'! 

Na'wi  i'na  ha'yo  ii'S — He'yoi'ya,  he'e'ye'! 

Na'wi  i'na  ha'yo   a'it — He'yoi'ya,  he'e'ye'! 

TranxJalion 
Nii'nisa'na,  na'nisa'na, 
E'yahe'ya,  e'yahe'ya,  he'e'ye'! 
E'yahe'ya,  e'yahe'ya,  he'e'ye'! 

We  have  our  mother  below;  wo  have  our  father  abovo — He'yoi'ya,  he'e'ye'! 
We  have  our  mother  below;  we  have  our  father  above  —He'yoi'ya,  he'e'ye'! 


Moc.NEv]  SONGS   OK    THE    CADDO  1099 

This  song  was  coin])ose(l  by  a  woman  named  Nialia'no',  wVio  used  to 
have  fre<iueiit  trances  in  which  she  would  talk  with  departed  Caddo 
and  bring  back  messages  from  them  to  their  friends.  "Our  mother 
below"  is  the  eartli.     (See  page  109(5.) 

9.  Ni'  IK  a'  na'a 

Ni'   ika'   na'u  ha'na', 
Ni'   ika'  na'a  ba'na'; 
Na'a-a'   ha'na', 
Na'a-a'   ha'na'. 

Translation 

There  are  our  grandmother  and  our  father  above, 
There  are  our  grandmother  and  our  father  above; 
There  is  our  father  above, 
There  is  our  father  above. 

By  "  grandmother"  is  meant  the  storm  spirit  or  thunder.  (See  Caddo 
song  4.) 

10.  Hi'na  ha'natobi'na 

Hi'na  ha'natobi'na  i'wi-na', 
Hi'ua  ha'natobi'na  i'wi-na', 
Na'   iwi'  i'wi-na', 
Na'  iwi'  i'wi-na'; 
Na'nana'  ha'taha', 
Na'nana'  ha'taha'. 

>  Translation 

The  eagle  feather  headdress  from  above. 

The  eagle  feather  headdress  from  above. 

From  the  eagle  above,  from  the  eagle  above ;  ^ 

It  is  that  feather  we  wear. 

It  is  that  featlier  we  wear. 

This  refers  to  the  eagle  leather  worn  on  the  heads  of  the  dancers. 
(See  song  number  12.)    This  song  is  in  the  Haiuai  dialect. 

11.  Na'  Xa'  o'wi'ta' 

Na'  &a'  o'wi'ta', 

Na'  aa'  o'wi'ta', 

Na'  kiwa't  Hai'-nai', 

Na'  kiwa't  Hai'-nai'. 

Translation 

The  father  comes  from  above. 
The  father  comes  from  above, 
From  the  homo  of  the  Hai-uai  above. 
From  the  home  of  the  Hai-nai  above. 

This  song,  like  the  last,  was  comi>osed  by  one  of  the  Hai-nai  tribe, 
and  refers  to  the  silent  majority  of  the  band  in  the  spirit  world. 


1100  THE    GHOST-DANCE    RELIGION  [eth.aito.u 


12.  Na'  iwi'  o'wi'ta' 


do'-hya  di'-wa    -    bo'u  na'     na'    i-wi'    o'-wi'-ta';       na'-ha' iia'-da-ka'>a',  na'-lia' ua'-da-ka'-a'. 

Na'   iwi'   o'wi'ta', 

Na'   iwi'   o'wi'ta'; 

Do'hya  di'wabo'n  na'   na'   iwi'   o'wi'ta', 

Do'hya  di'wabo'n   na'   na'   iwi'   o'wi'ta'; 

Na'ba'  na'daka'a',   Na'lia'   na'daka'a'. 

Tranalation 
See !  tlie  eagle  comes, 
See  I  the  eagle  comes ; 

Now  at  last  we  see  him  —  look!  look!  the  eagle  comes, 
Now  at  last  we  see  him  —  look!  look!  the  eagle  comes; 
Now  we  see  him  with  the  people, 
Now  we  see  him  with  the  people. 

This  refers  to  what  the  Caddo  call  the  "return  of  the  eagle  feathers" 
in  the  Ghost  dance.  With  the  Caddo,  as  with  other  tribes,  the  eagle  is 
a  sacred  bird,  and  in  the  old  times  only  the  few  medicine-men  who  knew 
the  sacred  formula  would  dare  to  kill  one  for  the  feathers.  Should  any- 
one else  kill  an  eagle,  his  family  would  die  or  some  other  great  misfor- 
tune would  come  upon  him.  The  formula  consisted  of  certain  secret 
prayers  and  ritual  performances.  Among  the  Cherokee  the  eagle 
killer's  prayer  was  a  petition  to  the  eagle  not  to  be  revenged  upon  the 
tribe,  because  it  was  not  an  Indian,  but  a  Spaniard,  who  had  killed 
him  —  an  indication  of  the  vivid  remembrance  in  which  the  cruelty  of 
the  early  Spaniards  was  held  among  the  southern  tribes.  To  further 
guard  against  the  anger  of  the  eagles,  the  Cherokee  eagle  killer,  on  his 
return  to  the  village,  announced  that  he  had  killed,  not  an  eagle,  but  a 
snowbird,  the  latter  being  too  small  and  insignificant  to  be  dreaded. 
The  eagle-killing  ceremony  among  the  northern  prairie  tribes  has  been 
already  described  under  Arapaho  song  47.  The  Caddo  eagle  killer 
always  took  with  him  a  robe  or  some  other  valuable  offering,  and  after 
shooting  the  eagle,  making  the  prayer,  and  pulling  out  the  tail  and 
wing  feathers  he  covered  the  body  with  the  robe  and  left  it  there  as  a 
I)eace  offering  to  the  spirit  of  the  eagle.  The  dead  eagle  was  never 
brought  home,  as  among  the  Cherokee.  The  last  man  of  the  Caddo 
who  knew  the  eagle-killing  ritual  died  some  years  ago,  and  since  then 
they  have  had  to  go  without  eagle  feathers  or  buy  them  from  the  Kiowa 
and  other  tribes.     Since  Sitting  Bull  came  down  and  "  gave  the  feather" 


SONGS   OF   THE    CADDO 


1101 


to  the  leaders  of  the  dance  the  prohibition  is  removed,  and  men  and 
women  alike  are  now  at  liberty  to  get  and  wear  eagle  feathers  as 
they  will. 

13.  A'nana'  iiANA'Nrro' 

A'naiia'   liana  uito'   iii'ahu'na  —  He  eye'! 
A'nana'   bana'nito'   ni'ahu'na  —  Be'eye'.' 
A'nana'sa'na'  ?   A'nana'sa'ua'  ? 
Ha'yo   lia'nitu'   ni'ahu'na  —  He'ei/e! 
Ha'yo  ha'nitu'  ni'ahu'na  —  He'e'ye! 
A'nana'sa'na'  ?  A'ana'sa'na'  f 

Tranitlation 

The  feather  has  come  back  from  al)ove  —  He  e.'ye'! 
The  feather  has  come  back  from  above  —  He'e'ye'! 
Is  he  doing  it?  Is  he  tloing  itf 
The  feather  has  returned  from  on  liigh  —  He'e'ye! 
The  feather  has  returned  from  on  high  —  He'e'ye'! 
Is  he  doing  it?    Is  he  doing  it? 

This  refers  to  the  return  of  the  eagle  feathers,  as  noted  in  the  pre- 
ceding song.  The  question  "  Is  he  doing  it?"  is  equivalent  to  asking, 
"Is  this  the  work  of  the  father?" — an  affirmative  answer  being  under- 
stood. 

14.  Na'  iwi'  ha'naa' 

Na'  iwi'  ha'naa', 
Na'  iwi'  ha'naa'; 
>  Wft'nti  ha'yano'   na'nia'sana', 

Wft'nti  ha'yano'  na'nia'sana'. 
Na'ha   na'ui'asa', 
Na'ha  na'ui'asa. 

Translation 

There  is  an  eagle  above, 
I  There  is  an  eagle  above; 
All  the  iieople  are  using  it, 
All  the  people  are  using  it. 
See !     They  use  it, 
See !     They  use  it. 

This  song  also  refers  to  the  use  of  eagle  feathers  in  the  dance. 

15.  Wi'tP'  Ha'sini' 


3^^ 


E'-ye  •  he' !  Nii'-iii -8a'  -  na,        E'-ye  -  lie' I  Js'ii'-ni  •  aa'  -  na.         AVi'  -  tfl'      Ha 


^-9 


^'-=i=i^ 


^^^gEgEJgE^^^lE^^ 


di'  -  wi  -  ti' 


-  a',    VfV  -  tQ'    Ha'  -  >i  -  ui'  di'  •  wl  -  ti'  -  a'  -  a' 


ki'-wat  ha'-i  ■  me'  He'- 


1102 


THE    GHOST-DANCE   RELIGION 


[ETH.  ANN.  U 


^^^^S 


T=:f 


^i==i- 


q=F: 


-* — 0- 


3     it: 


-ttzii 


-A — p^— (- 


e'  -  ye'  I  Ki-wat  lia'  -  i  -  nu''  Tie'  ■  e'  -  ye'!     Na'-lia-yo'  na',     Na'-lia-yo'  iia'     •    ii'  -  ft'     k«'-i  -ii', 

~7i       I     l-f 


-^—»-zi-4—0- 


^.=T 


^ZIMZJZMZZMZ 


-"S=t? 


He' 


e'  -  ye' !    I'  ■  ua   ko'  -  ift', 


He' 


ye'!    I'  ■  na    ko'  -  iS', 


e'  -  ye' ! 


E'yehe'!     Nii'nisana, 

E'yehe'!     Nii'nisa'na. 

Wi'tu'   Ha'siui'   di'witi'a'a'. 

Wi'tu'   Ha'sini'   di'witi'a'a' 

Ki'wat   ha'-ime'  —  He'e'ye'! 

Ki' wat  ha'-ime'  —  He'e'ye' ! 

Xa'hayo'   na', 

Na'hayo'   na'ft'ii'   ko'ia' — He'e'ye'! 

I'ua  ko'iil'  —  He'e'ye'! 

I'na  ko'ia  —  He'e'ye'! 

Translation 

E'yehe' .'  Nd'nisa'na, 

E'yehe' !  Xii'uisa'na. 

Come  on,  Caddo,  we  are  all  goin;;  up, 

Come  on,  Caddo,  we  are  all  goinj;'  np 

To  the  {treat  village  —  He'e'ye'.' 

To  the  great  village  —  He'e'ye'! 

With  onr  father  above, 

With  our  father  above  whero  he  dwells  on  high  —  He'e'ye'.' 

Where  our  mother  dwells  —  He'e'ye' .' 

Where  our  mother  dwells  —  He'e'ye' .' 

The  sentiment  and  swinging  tune  of  this  spirited  song  make  it  one  of 
the  favorites.  It  encourages  the  dancers  in  the  hope  of  a  speedy  re- 
union of  the  whole  Caddo  nation,  living  and  dead,  in  the  "great  village" 
of  their  father  above,  and  needs  no  further  explanation. 


CADDO   GLOSSARY 


Ad  —  father. 

Ad  Kaki'mbatviut — "the  prayer  of  all  to 
the  Father; "  from  aa,  the  Father,  i.  e., 
God,  anil  tnimba'dikii,  I  pray ;  the  Ghost 
dance,  also  called  Xd'niaa'na  Gao'ahdn, 
Nii'nisa'na  dance. 

A'nana — for  Nana  . 

A'nanasa'na — for  Xana'sana. 

Ba'hakosXn —  "striped  arrows, "  fromftaA, 
arrow;  tlie  Caddo  name  for  the  Chey- 
enne. They  sometimes  call  them  Sid'- 
ndbo,  from  their  Comanche  name. 

Cha"kani'na  —  "  the  place  of  crying;"  the 
traditional  firstsettlementof  the  Caddo 
tribes,  where  they  came  up  out  of  the 


ground,  at  the  mouth  of  Red  river,  on 

the  south  bank,  in  Louisiana. 
Detse-ka'ydd  —  "dog  eaters;"  the  Caddo 

name  for  the  Arapaho. 
Di'wabon  —  we   see   him;    isibo'nd,    I   see 

him. 
Di'lviti'd — we  are  all  going  up,  we  shall 

all  ascend ;  isiduV ,  I  ascend. 
Do'hya — now,  at  once. 
E'yahe'ya!  —  an  unmeaning  exclamation 

used  in  the  songs. 
E'yehe'.'  —  ibid. 
Ganio'sU — he  (she)  is  painted;  atsfno'slt, 

I  paint  myself. 
Oao'shdn — atlance;  ga'fsiosh^n,  I  dance. 


UAI  V  JBXVdii-  X^ 


[U 


TOV.'& 


MOONBY] 


CADDO   GLOSSARY 


1103 


Gu'kiouts — my  (plural);  gukwu'nda,  my 
(singular);  ha'nin  gH'kwuts,  my  chil- 
dren. 

Bit' -in  —  lie  (slie)  dwells  there  hclow. 
Coni])are  Ko'Ut. 

Ha'-imi  —  lingo. 

Sai'-nai  —  .a  tribe  of  the  Caddo  confed- 
eracy. 

nd'naiX  or  Ild'nti — there  ho  is !  that  is  he ! 

Ba'nani'lo — this  feather,  the  feather; 
vi'loh,  feather;  ka'taha,  feather  (ge- 
neric). 

Ba'naiohi'na  —  a  fcatlior  headdress; 
feathers  prepared  to  wear  on  the  head. 

Ba'nin — children. 

Ba'nilu — for  Ni'ioh. 

Basi'ni  or  Basi'nai — the  Caddo ;  the  gen- 
eric name  used  by  themselves. 

Ba'taha  —  feather  (generic);  nttoh, 
feather  (specific). 

Ba'waiio — paint. 

na'yano — people. 

Ea'yo—ahovn,  on  high.  Compare  ^b- 
ha'iio. 

Be'eye'! — an  unmeaning  exclamation 
used  in  the  songs. 

He'i/ahc'eye'.' — ibid. 

Be'  yawe'  ya  ! — ibid. 

Be'yoi'ya  !  —  ibid. 

Bi'na — eagle  feathers. 

Bia — grandmother;  a  term  sometimes 
applied  to  tho  thunder  or  storm  spirit. 

Ind'  —  mother;  na  inu',  mother  above. 

I'taxya — I  have  come;  haiai'us,  I  come. 

I'wi — eagle;  also  the  name  of  a  Caddo 
gen  a. 

Ka'guhun'in — thunder;  a  Caddo  gens. 

Ka'ij'aih  —  crow;  a  Caddo  gens. 

Kaka'na — they  cried;  ha'tsikaka's,  I  cry. 

Ka'ntai — "cheats;"  the  Caddo  name  for 
the  Kiowa  Apache,  Lipan,  and  Mescal- 
ero. 

Jii'shi — panther;  a  Caddo  gens. 

Kiwa'i — village,  town,  settlement. 

Koho' — alligator;  another  name  for  the 
Ta'nnhit  or  Buffalo  gens  of  the  Caddo. 

Ko'iti  —  wliere  ho  dwells  above;  td'-Ui,  he 
dwells  above;  datsii'd,  I  dwell  above. 

Na — see!  look!  now!  —  also  coming 
down  from  above,  as  iwi-na,  the  eagle 
coming  down  from  above. 

Kdd'  —  father  above,  i.  e.,  God;  from  dd', 
father,  and  na,  above,  on  high. 

Na'daka  —  with  the  people. 

Nalid'  —  that's  all!  now  you  see!  there 
now ! 

14  ETH— PT  2 30 


Naha'yo  —  up,  above,  tlie  plural  of  lla'yo. 
Baai'ni  diwlti'a  na'liayQ,  all  tho  Caddo 
arc  going  up,  everybody  of  the  Caddo 
is  going  up. 

Na-iye'  —  sister  above;  from  no,  above, 
in  composition,  and  iye',  sister. 

Ndnd'  or  Nd'ndtul'  — that  one  (demonstra- 
tive). 

Nana'sana  —  io  he  making  itf 

Xa'ni'asa  —  they  are  using  it;  ha'ttina'aa, 
I  use  it. 

Na'nia'aana  —  for  Na'ni'asa. 

Nd'nisa'na  —  an  Arapaho  word,  adopted 
by  tho  Caddo  in  tho  Ghost-dance  songs 
and  meaning  "  my  children." 

NU'niaa'na  gao'shdn  —  "Niinisana  dance," 
one  of  tho  Caddo  names  for  the  Ghost 
dance,  from  gao'uhdn,  a  dance,  and  nd- 
nisa'na  {i\.  v.),  an  Arapaho  word  which 
forms  the  burden  of  so  many  Arapaho 
Ghost-dance  songs.  It  is  also  called 
Ad  KakV mhawi&t,  "the  prayer  of  all  to 
the  Father." 

Na'tsiiva'ija  —  I  am  coming. 

Na'ivi — below;  ha'yo,  above. 

Nawoisi  —  bear;  a  Caddo  gens. 

Ni — a  syllable  prefixed  merely  to  fill  in 
the  meter. 

Niahu'na  —  for  Ni'tahu'nt. 

Xi'tahti'nt  —  it  has  returned.  It  has  come 
back;  tsitsiha'nd,  I  return;  NV'Uiho, 
when  I  returned. 

Ni'toh  —  feather  (  s  p  e  c  i  fi  c  ) ;  ha'talia, 
feather  (generic). 

Ni"isilio  —  when  I  returned.  Compare 
Ni'tahu'nt. 

Nu'na  —  because. 

O'dt  —  raccoon;  a  Caddo  gens. 

O'wita  —  he  comes;  a'tsiua,  I  come. 

Sha"chadi'ni  —  "Timber  hill,"  a  former 
Caddo  settlement  on  Caddo  lake, 
Louisiana. 

Si'bocha'ha — I  want  to  see  them ;  hatsi'bos, 
I  see. 

Suko  —  sun;  a  Caddo  gens. 

Td'-id  —  he  dwells  above.  Compare 
Ko'id. 

Ta'ndhd  —  buffalo;  a  Caddo  gens. 

Ta'o  —  beaver;  a  Caddo  gens. 

TaxAn  — wolf ;  a  Caddo  gens. 

Tsaha'koah — cut-throats ;  the  Caddo  name 

for  tho  Sioux. 
IVa'hiya'nc!  —  an  unmeaning  exclamation 

used  in  tho  songs. 
Wi'ahe'cye'!  —  ibid. 
Wi'tii !  — come  on !  get  ready. 

Wii'nti  —  all  of  them. 


AUTHORITIES  CITED 


~Nv  Adjutant-General's  Office  [A.  G.  0.].— 
(Documents  on  file  iu  the  ofJBoo  of  the 
Adjutant-General,  iu  the  War  Depart- 
ment at  Washington,  where  each  is 
officially  designated  by  its  number, 
followed  by  the  initials  A.  G.  O.  In 
response  to  specific  inquiries  additional 
informatiou  was  received  iu  letters  from 
the  same  of5Bce  and  incorporated  into 
the  narrative.) 

1 — Report  of  Captain  J.  M.  Lee,  on  the  aban- 
donment of  Fort  Bidwell,  California  (1890), 
Doc.  16633-1, 1890;  2— Documents  relating  to  the 
Apache  outbreak,  1881;  3 — Documents  relating 
to  Sword-bearer  and  the  Crow  outbreak,  1887; 
4 — Captain  J.  M.  Lee,  abandonment  of  Fort 
Bidwell,  Doc.  16633-1,  1890;  5— Report  on  the 
Ghost  dance,  by  Lieutenant  H.  L.  Scott,  Feb- 
ruary 10,  1891,  Doc. ;  6— Report  on  the 

abandonment  of  Fort  Bidwell,  by  Captain  J. 
M.  Lee,  Doc.  166,13-1,  1890;  7— Statement  of 
Judge  H.  L.  Spargur  in  Lee'a  report  on  Fort 
Bidwell,  Doc.  16633-1,  1890;  8- Letters  of  As- 
sistant Adjutant-General  Corbin  and  Quarter- 
master-General Batchelder ;  9— Affidavits  with 
Lee's  report  on  the  abandonment  of  Fort  Bid- 
well,  Doc.  16633-1,  1890. 

Albany  Institute.     See  MacMurray. 

Allis,  Rer.  Samuel.  Forty  Years  Among 
the  Indians  and  on  the  Eastern  Borders 
of  Nebraska.  (Transactions  and  Re- 
ports of  the  Nebraska  State  Historical 
Society,  II.  Lincoln,  Nebraska,  1887. 
8°.    133-166.) 

1—135. 
American  Anthropologist.     See  Phister. 

American    Ethnology  and  Archaeology, 

Journal  of.  See  Bandelier. 
Archaeological     Institute     of     America, 

Report  of.  See  Bandelier. 
Bancroft,  G.  History  of  the  United  States 

of  America,  from  the  discovery  of  the 

continent.     The  author's  last  edition. 

New  York,  1884.    8°. 

1— II,  371;  2— II,  378;  3— II,  463. 
Bandelier,  A.  F.  Documentary  history  of 
the  Zuni  tribe.     (Journal  of  American 
Ethnology  and  Archteology,  ill.  Boston 
and  New  York,  1892.    4°.) 
la -103-115. 

1104 


Bandelier,  A.  F. — Continued. 

Final  report  of  investigations  among 

the  Indians  of  the  southwestern  United 
States,  Part  II.  (Papers  of  the 
ArchiFoIogical  Institute  of  America, 
American  Series,  IV.  Cambridge,  1892. 
8°.) 

1  b— 62. 

Barclay,  Robert.  The  inner  life  of  the 
religious  societies  of  the  common- 
wealth; considered  principally  with 
reference  to  the  influence  of  church 
organization  on  the  spread  of  Chris- 
tianity.    London,  1876.     8°. 

Bartlett,  C.  H.  Letter  to  the  Bureau  of 
Ethnology,  dated  October  29,  1895. 

Bible.  The  Holy  Bible,  containing  the 
Old  and  New  Testaments;  translated 
out  of  the  original  tongues,  etc.  New 
York  (American  Bible  Society),  1870. 
12°. 

Bourke,  Capt.  J.  G.  The  medicine-men 
of  the  Apache.  (Ninth  Annual  Report 
of  the  Bureau  of  Ethnology.  Wash- 
ington, 1892.  4°.  The  description  of 
the  dance  of  the  medicine-man,  Nakai- 
dokliui,  is  taken  from  the  account  in 
this  paper,  supplemented  by  a  personal 
letter  from  the  author. ) 

1—505. 

Brinton,  Dr  D.  G.  Myths  of  the  New 
World:  A  treatise  on  the  symbolism 
and  mythology  of  the  Red  race  of 
America.  New  York,  Leypoldt  and 
Holt,  1868.  12°. 
1—168,  passim. 

Brown,  John  P.  The  Dervishes;  or  ori- 
ental spiritualism.  By  John  P.  Brown, 
secretary  and  dragoman  of  the  legation 
of  the  United  States  of  America  at 
Constantinople,  etc.  London,  1868. 
12°. 

Bureau  of  Ethnology,  Reports  of.  See 
Bourke  and  Mallery. 

Catlin,  G.  Letters  and  notes  on  the  man- 
ners, customs,  and  condition  of  the 
North  American  Indians.    Written  dur- 


AUTHORITIES   CITED 


1105 


Catlin,  G. — Continued, 
ing    eif;lit    y(>ars'     travel    (1832-1839') 
amons  the  wildest  tribes  of  Indians  in 
North    America,   etc.      Two   volumes. 
4tb  edition.     London,  1844.     8°. 

1— II,  117;  2— II,  118;  3— II,  98;  4— II,  99. 

Century  Magazine.     See  Roosevelt. 

Clark, Benjamin.  Tlio  Clieyenuelndians. 
(A  manuscriptliistory  and  ethnography 
of  the  Cheyenne  Indiims,  written  at 
tlio  reiiuest  of  General  I'hilip  Sheridan 
by  Benjamin  Clark,  interpreter  at  Fort 
Reno,  Oklahoma.) 

Now  in  possession  of  Dr  George  Bird  Grin- 
nell  of  New  York  city. 

Clark,  W.  P.  The  Indian  sign  language, 
with  brief  explanatory  notes,  etc,  and 
a  description  of  some  of  tlio  peculiar 
laws,  customs,  myths,  superstitions, 
ways  of  living,  code  of  peace  and  war 
signals  of  our  aborigines.  Philadel- 
phia, 1885.    8°. 

Colby,  Gen.  L.  W.  The  Sioux  Indian 
war  of  1890-91.  By  Brigadier-General 
L.  W.  Colby,  commanding  the  Ne- 
braska National  Guard.  (Transactions 
and  reports  of  the  Nebraska  State  His- 
torical Society,  III,  144-190;  Fremont, 
Nebraska,  1892.     8°.) 

1—153;  2-160;  3—155;  4—157;  5—159-170; 
6-159;  7—164;  8-165-170;  9— (McGillycuddy) 
180;  10—165. 

Commissioner  [Comr.'\.  Annual  report  of 
thb  Commissioner  of  Indian  Affairs  to 
the  Secretary  of  the  Interior.  (Sixty- 
first  annual  report,  Washington,  1892. 

8°.) 

1— Report  of  Agent  "W.  P.  Richardson,  1852, 
71,  and  report  of  Agent  W.  P.  Badger,  1859, 
144;  2— Agent  Danilson,  1875,  258;  3— Agent 
Tiffany,  1881,  10;  4— Commissioner  Price,  1881, 
viii-ix;  Agent  Tiffany,  1881,  10-11;  5— Agent 
Linn,  1884,  102;  6— Agent  Patrick,  1885,  111; 
7— Agent  Scott,  1891,  vol.  I,  258;  8— Agent 
Smitli,  1873,  319;  9— Agent  Boyle,  1870,  58; 
10— Superintendent  Meacham,  1870,  50;  11— 
Agent  Cornoyer,  1873,  317-18;  12— Commis- 
sioner Brunot,  1871,  98;  13— Umatilla  council, 
1891,  95-7;  14 — Superintendent  Colonel  Iloss, 
1870,  30 ;  15— Superintendent  Meacham,  1870, 
50-54 ;  16— Report,  1871 ,  95 ;  17— Superintendent 
Odeneal,  1872,  362;  18— Subagent  ^Vhlte,  1843, 
451;  19— ibid,  453;  20 — Commissioner  Hayt, 
1877,10;  21— ibid,  10;  22— ibid,  12;  23— ibid,  11; 
24— ibid,  12;  25— ibid,  12-13;  26— Commissioner 
Hayt,  1878,  xxxiv;  27a— ibid,  xxxv;  27b  — 
Agent  Rust,  1891,  I,  223;  28— Commissioner 
Morgan,  1891,  I,  132-3;    29— Agent   Wright, 


Commissioner — Continued. 

ibid,  411-2;  30 -Dorchester  report,  ibid,  529; 
31— Commissioner  Morgan,  ibid,  124;  32 — 
Agent  AVright,  ibid,  411-12;  33— ibid,  128,  I3U; 
34— ibid,  130;  35— ibid,  130;  36— ibid,  130;  37— 
ibid,  130;  38— ibid, 131;  39-ibid,132;  40— ibid, 
132;  41— Commissioner  Morgan,  1892, 128;  42- 
Dorchester,  180),  vol.  1,532;  43— Agent  Wood, 
1892,  390,  399;  44— Mrs  Z.  A.  Parker,  in  re|>ort 
of  Superintendent  Dorchester,  vol.  1, 1S91,  529- 
531 ;  also  published  in  the  New  York  Evening 
Post  of  April  18, 1891,  and  in  Journal  of  Ameri- 
can Folk-lore,  April-June,  1891 ;  46— IJeporton 
the  Utes,  Pai-Utes,  etc,  by  J.  W.  Poweli  and 
G.  AV.  Ingalls,  1873,  45;  46— Superintendent 
Parker,  1866,  115;  47— ibid,  115. 

Dorsey,  Bev.  J.  O.  See  Journal  of  Ameri- 
can Folk-lore. 

Drake,  B.  Life  of  Tecumseh  and  of  Iiis 
brother  the  Prophet;  with  a  historical 
sketch  of  the  Shawauoe  Indians.  Cin- 
cinnati, 1852.     12°. 

1—87,  passim;  2-88;  3—93;  4—130;  5—142; 
6—151;  7—153;  8—158;  9—193. 

Drake,  S.  G.  The  aboriginal  races  of 
North  America,  comprising  b  iographical 
sketches  of  eminent  individuals  and 
an  historical  account  of  the  different 
tribes,  from  the  first  discovery  of  the 
continent  to  the  present  period,  etc, 
15th  edition,  revised  with  valuable  ad- 
ditions, by  Professor  H.  L.  Williams. 
New  York,  1880  (t).  8'^. 
1—625. 

Dutton,  Major  C.  E.  The  submerged 
trees  of  the  Columbia  river.  (Science, 
New  York,  February  18,  1887,  page 
156.) 

Eells,  Rev.  Myron.  (Letter  in  regard  to 
the  Shakers  of  Puget  sound,  quoted  at 
length  in  the  chapter  on  that  subject. 
Works  by  the  same  author,  referred  to 
in  the  same  chapter  and  in  the  tribal 
synopsis  accompanying  the  chapter  on 
the  Nez  Perc<S  war,  are  "  History  of 
Indian  Missions  on  the  Piiciflc  Coast,'' 
and  "Ten  Years  of  Missionary  Work 
among  the  Indians  at  Skokomish, 
Washington  Territory,  1874-1884."— 
Congregational  House,  Boston,  1886. 
12^^.) 

Mr  Eells  was  born  in  the  state  of  Washing- 
ton, has  been  for  many  years  engaged  in  mis- 
sion work  in  that  section,  and  is  the  author  of 
valuable  works  relating  to  the  tribes  and  lan- 
guages of  the  state. 


1106 


THE    GHOST-DANCE   RELIGION 


[ETH.  ANN.  14 


Eells,  Myron — Coiitinnod. 

History  of  Indian  missions  on  the 

Pacific  coast — Oregon,  Washington, 
and  Idalio.  I5y  Reverend  Myron  Eells, 
missionary  of  the  association.  Phihi- 
delphia  and  New  York,  American  Sun- 
day School  Union,  1882  ( ?).     12°. 

Evans,  F.  W.  Shakers:  Compendium 
of  the  origin,  history,  principles,  rules 
and  regulations,  government,  and  doc- 
trines of  the  United  Society  of  Believ- 
ers in  Christ's  second  appearing,  Tvith 
biographies  of  Ann  Lee,  etc.  New 
York,  1859.     12°. 

Fletcher,  J.  E.  See  Schoolcraft,  Indian 
Tribes. 

Ghost  Dance  [(?./).].  (Documents  relat- 
ing to  the  Ghost  dance  and  the  Sioux 
outbreak  of  1890,  on  file  in  the  Indian 
Office  in  special  case  188,  labeled 
"Ghost  Dance  and  Sioux  Trouble.") 

1— Fisher.  Dociiment  37097-1890;  2— Camp- 
bell, Document  30274-1890 ;  3— Campbell.  Docu- 
ment 20274-1890;  4— Keport  of  Lieutenant  H.  L. 
Scott  (copy  from  A.G.O.),  Document  9234- 
1891 ;  5~Stateinentof  Porcupine,  the  Cheyenne, 
Document  24073-1890;  6— Blakely,  September 
30,  1890,  Document  32870-1890;  7— Agent  Mc- 
Laughlin, October  17.  1890,  Document  32070- 
1890;  8— Document  17236-1891;  9— Statement 
of  forcupine,  Document  24075-1 890 ;  10— Agent 
Bartholomew,  December  15,  1890,  Document 
39419-1890;  11— Clipping  from  Santa  Fu  (New 
Mexico)  Xew8,  December  11,  1890,  Document 
394I9-:890;  12— Agent  Plumb,  Document  35519- 
1890;  13-ibi(l,  Document  38743-1890;  14— ibid. 
Document  2178-1891;  15— Agent  Fi.sher,  Docu- 
ment 37097-1890;  16  — Clipping  from  Omalia 
(Xebraska)  Be<;,  February  10,  1891,  Document 
C155-1891;  17 — Blakely  and  Captain  Bowman, 
Document32876-1890;  18— Agent  Sinions.Docu- 
ment  37359-1890;  19— Agent  Warner.Document 
37200-1890;  20— Agent  McChesney,  Document 
18807-1890;  Document  17024-1890;  21— Gal- 
lagher, Document  18482-1S90;  McChesney, 
18807-1890;  Wright,  18823-1890;  McLaughlin, 
19200-1890;  22— Cook  letter,  September  II, 
Document  30028-1890 ;  23— Special  Agent  Rey- 
nolds, Septemlter  25,  30046-1890;  24— Wright, 
December  6,  38608-1890;  25— ilcLaughlin,  Oc- 
tober 17,  32607-1890;  26— l!oyer,  October  12, 
32120-1890;  27— Palmer,  October29and  Novem- 
ber 4,  34001-1890,  34056-1890;  28_Letters  and 
telegrams,  October  30  to  Kovemher  21,  from 
Royer,  Palmer,  Dixon,  Belt,  et  al.,  34000-1890; 
34807-1890;  34904-1890;  34906-1890;  34910-1890; 
35104-1890;  35105-1800;  35.349-1890;  35412-1890; 
35413-1890;  35831-1890;  36021-1890;  29— Mc- 
Laughlin, November  19,  36340-1890;  30— Presi- 
dent Harrison,  November  13,35104-1890;  31— 
Secretary  Noble,  December  1,  37003-1800;  32— 


Ghost  Dance — Continued. 

Palmer,  35956-1890;  Iteynolds,  36011-1890;  Mo- 
Lauglilin,  30022-1890;  Royer,  3050:1-1890;  33— 
Noble,  37003-1890;  Wright,  37174-1890;  P.almer, 
38688-1890;  34— McLaughlin,  30808-1830;  37403- 
1890  r  Cody  order,  37559-1890 ;  Belt,  39002-1890 ; 
35— McLaughlin,  December  24,1890-20;  36— 
McLaughlin,  38860-1890;  39002-1890;  December 
24,  1890-20;  Miles,  39535-18C0;  37-General 
Miles,  December  11,39210-1890;  38-Milos,  De- 
cember 28,1890-415;  39— ililes,  December  30, 
1890-504;  40— Royer,  December  29,40115-1890; 
Miles,  December  29,  1890-414;  41— Miles,  De- » 
cember  29,1890^14  ;  42— Coo])er,404I5  1890;  43— 
Royer,  December  31,1890-529:  44— Royer,  Jan- 
uary 2,  1891-145;  45— Miles  order,  J,anuary  12, 
6040-1891 ;  46— Corbin,  7724-1891 ;  military  let- 
ters, etc,  10937-1891;  Welsh,  etc,  12772-1891; 
Bums,  12561-1891;  47— Documents  3312-1891; 
7720-1881;  7976-1891;  10937-1891;  11944-1891; 
including  statements  of  Acting  Agent  Captain 
Pierce,  of  army  oflicers.  Dr  McGillycuddy,  In- 
dian survivors,  and  Dcadwood  Pioneer;  <8 — 
Kingsbury,  8217-1891;  49 -Tiroqua,  38445-1890; 
50— Texas  Ben,  36087-1890 ;  Johnson,  November 
27, 1890;51— Ilerrick,  37440-1890;  52— Belt,8099 
-1893;  Hopkins,  9979-1893;  11305-1893;  13243- 
1893;  "Browne,  14459-1893;  53— Scott,  February 
10,  9234-1891  ;54-ibid;  55— Commissioner  Mor- 
gan, November  24,  30342-1890 ;  36407-1890. 

Grinnell,  Vr  G.B.  See  Journal  of  Amer- 
ican Folk-lore ;  also  article  on  Early 
Blackfoot  History  (American  Anthro- 
pologist, Washington,  April,  1892),  and 
personal  letters. 

Dr  Grinnell,  editor  of  Forest  and  Stream,  in 
New  York  city,  and  author  of  Pawnee  Hero 
Stories  and  Blackfoot  Lodge  Tales,  is  one  of 
our  best  authorities  on  the  prairie  tribes. 

Hamilton,  Ecr.  'William.  Autobiogra- 
phy. (Transactions  and  Reports  of  the 
Nebraska  State  Historical  Society,  I, 
60-73.     Lincoln,  Nebraska,  1885.     8°.) 

1-72. 

Hayden,  F.  V.  Contributions  to  the 
ethnography  and  philology  of  the 
Indian  tribes  of  the  ilissouri  valley, 
etc.  Prepared  under  the  direction  of 
Captain  William  F.  Reynolds,  T.  E., 
U.  S.  A.,  and  published  by  permission  of 
the  War  Department.  Philadelphia, 
18G2.     4°. 

Heckewelder,  J.  History,  manners,  and 
customs  of  the  Indian  n.ations  who 
once  inhabited  Pennsylvania  and  the 
neighboring  states.  New  and  revised 
edition,  with  introduction  and  notes 
by  Reverend  AVilliam  C.  Reiehel. 
Philadelphia,    187(3.      8°.      Origin.tlly 


MOONEY] 


AUTHORITIES   CITED 


1107 


Heckewelder,  J.— Continued, 
pnlilisliod  in  tbo  Trausactious  of  the 
American  Philosophical  Society,  Vol.  I. 
1-291-203. 

Howard,  Gni.O.O.  Nez  Perc^  Joseph ; 
an  account  of  his  ancestors,  his  lands, 
his  confederates,  his  enemies,  his  mur- 
ders, his  war,  his  jiursuit,  and  capture. 
By  O.  O.  Howard,  brigadier-general, 
U.  S.  A.     New  York,  1881.     12°. 

1— 52i  2—64-72:  3—83. 

Huggins,  E.  L.  Sinohalla,  the  prophet 
of  Priest  rapids.  (Overland  Monthly, 
February,  1891;  vol.  xvii,  No.  98;  sec- 
ond scries,  page.s  208-215.) 

Captain  Huggins,  now  of  the  staff  of  General 
Mill's,  visited  Smolmlln  in  an  official  capacity 
about  tlio  same  time  ns  Moijor  ilacMurray. 
Some  ndtlitioual  details  were  funiislied  by  bim 
in  personal  conversation  with  the  author. 

i— 209;  2—209-215. 

Humboldt,  A.  Political  essay  on  the 
kingdom  of  New  Spain,  etc.  Trans- 
lated from  the  original  French  by  John 
Black.     London,  1811 ;  4  volumes,  8°. 

1— I,  2U0-203;  IV,  262. 

Indian  Informants.  ( Among  the  Paiute 
in  Nevada  information  and  songs  were 
obtained  directly  from  Wovoka,  the 
messiah,  from  his  uncle,  Charley  Sheep, 
and  others;  among  the  Shoshoni  and 
northern  Arapaho  in  Wyoming,  from 
Norcok,  Shoshoni  interpreter,  Henry 
Eejd,  half-blood  Cheyenne  interpreter, 
Nakash,  Sharp  Nose,  and  others;  at 
Pine  Kidge,  anmng  the  Sioux,  from 
Fire-thunder,  American  Horse,  Edgar 
Fire-thunder  of  Carlisle,  Louis  Menar<l 
and  Philip  Wells,  mixed-blood  inter- 
preters, and  others;  among  the  Arapa- 
ho and  Cheyenne  in  Oklahoma,  from 
Black  Coyote,  Left-hand,  Sitting  Bull, 
Black  Short  Nose,  and  numerous  others, 
and  from  the  Carlisle  students,  Paul 
Boynton,  Robert  Burns,  Clever  War- 
den, Grant  Left-hand,  Jesse  Bent,  and 
others;  among  the  Comanche,  from 
Quanah,  William  Tivis  (Carlisle)  and 
his  brother,  Mo'tumi ;  among  the  Kio- 
wa, from  Biiiilki,  Gunaoi,  Tama  (a 
woman),  Igiagylihona  (a  woman),  Mary 
Zontam,  and  others,  with  tlie  Carlisle  or 
Hampton  studeuts,  Paul  Setk'opti,  Belo 
Cozad,  and  Virginia  Stumbling  Bear, 


7 


Indian  Informants — Continued, 
and  from  Andres  Martinez,  a  Mexican 
captive  and  interpreter;  among  the 
Caddo,  from  George  Partou  and  his 
daughter  Eliza,  John  Wilson,  and 
Robert  Dunlaj),  half-blood  interpreter; 
amoug  the  Wichita,  from  the  chief 
Towakoni  Jim.  Detailed  information 
in  regard  to  the  Smolialla  and  Shaker 
beliefs  and  rituals  among  the  Columbia 
river  tribes  was  obtained  in  Washing- 
ton from  Charles  Ike,  half-blood  Yaki- 
ma interpreter,  and  chief  Wolf  Neck- 
lace of  the  Piilus.) 

Indian  Office  [/nrf.  Off.].  (Documents  on 
file  in  the  Indian  office,  exclirsive  of 
those  relating  directly  to  the  Ghost 
dance  and  Sioux  outbreak  of  1890,  those 
being  filed,  in  separate  cases  labeled 
'•'Ghost  Dance."  See  Commissioner 
and  Ghost  Dance.) 

1 — Letter  of  Agent  Graham  to  General  Clark, 
dated  February  22, 1827;  2— Document  indorsed 
"The  Kickapoo  I'rophet's  Speech,"  dated  St 
Louis,  February  10,  1827. 

Jackson,  Helen  ("  H.  H.").  A  century  of 
dishonor.  A  sketch  of  the  United 
States  government's  dealings  with 
some  of  the  Indian  tribes,  etc.  New 
edition,  etc.     Boston,  188.5.     12°. 

Janney,  S.  M.  The  life  of  George  Fox; 
with  dissertations  on  his  views  con- 
cerning the  doctrine,  testimonies,  and 
discipline  of  the  Christian  ckurch,  etc. 
Philadelphia,  1853.     8°. 

Journal  of  American  Folk-lore  IJ.  F.  L.]. 
(An  octavo  quarterly  magazine  pub- 
lished at  Boston.) 

1 — "  The  Ghost  Dance  in  Arizona,"  an  article 
originally  published  in  the  Mohave  Miner,  and 
reprinted  from  the  Chicago  Inter  Ocean  of  June 
23,  1891,  in  V,  No.  16,  January-March,  1892, 
pages  65-67;  2— ibid;  3— ibid ;  4— Mrs  Z.  A. 
Parker,  "The  Ghost  Dance  at  Pine  Ridge," 
from  an  article  in  the  New  York  Evening  Post 
of  April  18,  1891,  quoted  in  IV,  No.  13,  April- 
June,  1891,  pages  160-162.  The  same  number 
of  the  journal  contains  othir  notices  of  the 
messiah  and  the  Ghost  dance;  5 — G.  B.  Grin- 
nell,  "Account  of  the  Northern  Cheyennes 
Concerning  the  Messiah  Superstition,"  in  IV, 
No.  12,  January-Mjvrch,  1891,  pages  61-69;  6— 
"Messianic  Excitements  among  the  White 
Americans."  from  an  article  in  the  New  York 
Times  of  November  30,  1890,  in  IV,  No.  13, 
April-June,  1891;  Kev.  J.  O.  Dorsey,  The 
Social  Organization  of  the  Siouau  Tribes,  in 
IV,  No.  14,  July-September,  1891. 


1108 


THE   GHOST-DANCE   RELIGION 


[eth.  anti.  14 


Keam,  Thomas  V.  Letters  and  oral  in- 
formation. 

Mr  Keam,  of  Keams  Canon,  Arizona,  liag 
l>een  for  a  number  of  years  a  trader  among  the 
Navaho  and  Ilopi  (Moki),  speaks  the  Xavaho 
language  fluently,  and  takes  an  intelligent 
interest  in  everything  relating  to  these  tribes. 
He  has  furnished  v.iluable  information  orally 
and  by  letter,  together  ■with  much  kind  assist" 
ance  while  the  author  was  in  that  country. 

Kendall,  E.  A.  Travels  through  the 
northern  parts  of  the  United  States  in 
the  years  1807  and  1808.  In  three  vol- 
umes.    New  York,  1809.     8°. 

1  -II,  290 ;  2— II,  292  and  296 ;  3—11,  287 ;  4— 
II.  292. 


-See  Adjutant-Gen- 


Lee,  Captain  J.  M. 
eral's  Office. 

Additional  information  has  been  furnished 
by  Captain  Lee  in  personal  letters  and  in  con- 
versation. 

LetterBook  [L.B.J.  (The  letter  hook  of 
the  Indian  Office  containing,  among 
other  things,  letters  bearing  on  the 
Ghost  dance,  supplementary  to  the 
documents  in  the  "Ghost  dance 
files.") 

1— Belt,  October  3  and  October  20,  205-287; 
206-211;  2— Belt,  November  15,  207-237;  3— 
Noble,  208-245. 

Lewis  and  Clark.  Explorations.  Wash- 
ington, 1806.     12°. 

The  edition  used  is  the  earliest  printed  ac- 
count, in  the  form  of  a  message  to  Congress 
from  the  President,  Thomas  Jefferson,  commu- 
nicated February  19,  1806. 

McCuUough,  J.     See  Pritts,  J. 

McKenney,  T.  L.,  and  Hall,  J.  History 
of  the  Indian  tribes  of  North  America, 
with  biographical  sketches  and  anec- 
dotes of  the  principal  chiefs.  Embel- 
ished  with  one  hundred  and  tv^enty 
portraits  from  the  Indian  gallery  in  the 
Dei)artmeut  of  War  at  Washington. 
In  three  volumes.  Philadelphia,  1858. 
8°. 

1— vol.  I,  64,  65. 

MacMurray,  Major  J.  V/.  IMacMurray 
IfS.].  The  Dreamers  of  the  Columbia 
River  valley  in  Washington  Territory. 
A  revised  manuscript  copy,  with  notes 
and  other  additions  of  an  article  origi- 
nally read  before  the  Albany  Institute 
January  19,  1886,  and  published  in  the 


MacMurray,  Major  J.  'W. — Continued. 
Transactions  of  the  Albany  Institute, 
XI,  Albany,  1887,  pages  240-248. 

Under  instructions  from  General  Miles,  com- 
manding the  Department  of  the  Columbia, 
M.TJor  MacMurray,  in  1884,  made  an  official 
investigation  of  the  Smohalla  religion,  with 
special  reference  to  the  Indian  land  grievances 
in  that  section,  and  his  report  on  the  subject 
contains  a  large  body  of  valuable  informa- 
tion. 

Mallery,  Colonel  Garrick.  Picture  writ- 
ing of  the  American  Indians.  (Tenth 
Annual  Report  of  the  Bureau  of  Eth- 
nology (1888-89),  1-822.  Washington, 
1893.     8°.) 

1—290. 

Matthews,  J)r  Washington.  Ethnogra- 
phy and  philology  of  the  Hidatsa  In- 
dians. Washington,  1877.  8°.  (Pub- 
lished as  No.  7  of  Miscellaneous  pub- 
lications of  the  United  States  Geolog- 
ical Survey.) 

• (Personal  letters  and  oral  informa- 
tion.) 

Dr  Matthews,  surgeon  in  the  United  States 
Array,  lately  retired,  formerly  stationed  on  the 
upper  Missouri  and  afterward  for  several 
years  at  Fort  Wingate,  New  Mexico,  is  the 
authority  on  the  Xavaho  ,'ind  Hidatsa  Indians. 

1— Letter  of  October  23,  1891;  2— ibid. 

Merrick,  J.  L.  Life  and  religion  of  Mo- 
hammed, as  contained  in  the  Sheeah 
tradition  of  the  Hyat-ul-Kiiloob ;  trans- 
lated from  the  Persian.     Boston,  1850. 

8". 

Minnesota  Historical  Collections.  See 
■Warren. 

Mormons.  The  Mormons  have  stepped 
down  and  out  of  celestial  government; 
the  American  Indians  have  stepped  up 
and  into  celestial  government.  8°. 
4  pages,     (n.  d.) 

An  anonymous  leaflet,  published  apparently 
at  Salt  Lake  City,  Utah,  about  July,  1892,  ad- 
vertising a  series  of  lectures  on  the  fulfillment 
of  Mormon  prophecies  through  tho  Indian 
messiah  movement  and  the  Sioux  outbreak. 

Nebraska  Historical  Society.  See  AUis; 
Colby;  Hamilton. 

Overland  Monthly.     See  Huggins. 

Parker,  Z.  A.  Sec  Commissioner  and 
Journal  of  American  Folk-lore. 


MOONEY] 


AUTHORITIES   CITED 


1109 


Parkman,  Francis.  Tho  conspiracy  of 
Pontiac,  aiul  the  Indian  war  after  tho 
conquest  of  Canada.  Two  volumes. 
Boston,  1886.    8°. 

l-II,  328;  2-1,  207;  3—1,  183;  4—1,  187; 
6—1,255;  6— II,  311. 

Parr,  Harriet.  Tho  life  and  death  of 
Jeanne  d'Arc,  called  tho  Maid,  etc. 
Two  volumes,  I-ondon,  1866.     12". 

Phister,  Liciit.  N.  P.  The  Indian  Mes- 
aiah.  (American  Anthropologist,  Wash- 
ington, IV,  No.  2,  April,  1891.) 

A  statement  by  Lieutenant  I^hister  is  alao 
appended  to  tho  report  of  Captain  Leo  on  the 
abandonment  of  Fort  Bidwell.  See  Adjntant- 
General's  Office. 

1 — American  Anthropologist,  iv,  No.  2, 105-7 ; 
2-ibid;  3-ibid. 

Powers,  Stephen.  Tribes  of  California. 
(Vol.  Ill  of  Contributions  to  North 
American  Ethnology;  U.  S.  Geograph- 
ical and  Geological  Survey  of  the  Rocky 
Mountain  Region.)  Washington,  1877. 
4^. 

Prescott,  W.  H.  History  of  the  Con- 
quest of  Mexico.  Edited  by  John  Fos- 
ter Kirk.  Three  volumes.  (1873f) 
Philadelphia.     12°. 

1— I,  61;  2—1,346;  3—1,  300. 

Pritts,  J.  Incidents  of  border  life,  illus- 
trative of  the  times  and  condition  of 
tho  first  settlements  in  parts  of  the 
middle  and  western  states,  etc.  Cham- 
bersburg,  Pennsylvania,  1839.  8°. 
1—98  (McCuUough's  narrative). 

Remy,  J.,  and  Brenchley,  J.  A  Journey 
to  Great  Salt  Lake  City,  with  a  sketch 
of  tho  history,  religion,  and  cu.stoms  of 
the  Mormons,  and  an  introduction  on 
the  religious  movement  in  the  United 
States.     Two  vols.,  London,  1861.    8°. 

RooEevelt,  T.   In  cowboy  land.  (Century 
Magazine,  XLVi,  No.  2,  New  York,  June, 
1833.) 
1— 283  (Century). 

Schaff,  Philip.  A  Religions  Encyclopedia; 
or,  dictionary  of  biblical,  historical, 
doctrinal,  and  practical  theology. 
Based  on  the  Real-Encyklopiidie  of 
Hjrzog,  Plitt,  and  Hauck.  Edited  by 
Philip  Schaff,  D.  D.,  LL.  D.,  professor 
in  the  Union  Theological  Seminary, 
New  York,  etc.  Three  volumes.  Vol. 
I,  New  York,  1882.     Large  8<^. 


/Schoolcraft,  H.  R.  Historical  and  statis- 
tical information  respecting  the  his- 
tory, condition,  and  prospects  of  the 
Indian  tribes  of  the  United  .States. 
Collected  and  prepared  under  tlio  direc- 
tion of  the  Bureau  of  Indian  Affairs, 
etc.  Published  by  authority  of  Con- 
gress. Si.\  volumes,  4-.  Philadelphia, 
1851-1857. 
1— IV,  240  (Fletcher);  2— IV,  259. 

Science.     See  Dutton. 

Scott,  Cajyt.  H.  L,  The  Messiah  dance  in 
the  Indian  Territory.  Essay  for  the 
Fort  Sill  lyceum,  March,  1892  (macn- 
script). 

Additional  valuable  information  has  been 
obtained  from  Captain  Scott's  othcial  reports 
on  tlie  Ghost  dance  (see  Ghost  Dance  and 
Adjutant-General's  Office)  and  from  personal 
letters  and  conversations. 

Scribner's  Magazine.     See  Welsh. 

Shea,  J.  G.  History  of  the  Catholic  mis- 
sions among  the  Indian  tribes  of  the 
United  States,  1529-1854.  New  York, 
(1855?).     12°. 

Contains  references  to  the  Columbia  river 
missions. 

Short  Bull.  Sermon  delivered  at  the  Red 
Leaf  camp,  October  31,  1890.  Copy 
kindly  furnished  by  George  Bartlett, 
formerly  of  Pine  Ridge  agency,  South 
Dakota.  It  appears  also  in  the  report 
of  General  Miles,  in  Report  of  the  Secre- 
tary of  War,  Vol.  i,  1891,  142. 

Sickels,  Miss  E.  C.  (Notes  and  oral  in- 
formation in  regard  to  the  dance  and 
songs  at  Pine  Ridge.) 

The  author  is  also  indebted  to  the  kindness 
of  Miss  Sickels  for  the  manuscript  copy  of 
Sword's  account  of  tho  Ghost  dance. 

Snyder,  Colonel  Simon.  (Personal  letter 
concerning  the  Sword-bearer  outbreak 
of  1887.) 

Southey,  Robert.  The  life  of  Wesley  and 
rise  and  progress  of  Methodism.  By 
Robert  Southey.  Second  American  edi- 
tion with  notes,  etc,  by  the  Reverend 
David  Curry,  A.  M.  Two  volumes. 
New  Y'ork,  1847.     12=. 

Stenhouse,  Mrs  T.  B.  H.  Tell  it  all: 
Tho  story  of  a  life's  experience  in 
Mormonism.  Hartford,  Connecticut, 
1874. 

Contains  particular  reference  to  f^*^  endow- 
ment robe. 


1110 


THE    GHOST-DANCE    RELIGION 


[ETH,  ANN.  U 


Stephen,  A.  M.  Letters  anil  oral  informa- 
tion. 

Tlie  late  Mr  Steplieu  lived  and  studied  for 
years  among  the  Xavaho,  ITopi  (Moki),  Colio- 
nino,  and  other  Indians  of  nortliern  New  Mex- 
ico and  Arizona,  and  was  a  competent  autlior- 
ity  on  these  tribes,  particularly  the  Hopi,  wliose 
ethnology  lie  was  investigating  in  conjunction 
with  Dr  J.  Walter  Pewkes,  for  the  Hemenway 
Archeological  Expedition. 

1— Letter  of  September  17, 1891 ;  2— Letter  of 
November  22,  1891;  3— Oral  information;  4— 
Letter  of  September  17, 1891. 

Sutherland,  T.  A.  Howard's  campaign 
against  the  Nez  Perc^  Indians.  By 
Thomas  A.  Sutherland,  volunteer  aid- 
de-camp  on  General  Howard's  staff. 
Portland,  Oregon,  1878.  Pamphlet,  8°. 
1—30. 

Tanner,  John.  A  narrative  of  the  cap- 
tivity and  adventnres  of  John  Tanner. 
New  York,  1830.     8'=. 


Thompson,  A.  H.  (Of  the  United  States 
Geological  Survey.  Oral  information 
concerning  the  religious  ferment  among 
the  Paiute  of  Utah  in  1875.) 

Treaties.  A  coiupilation  of  all  the  trea- 
ties between  the  United  States  and  the 
ludian  tribes,  now  in  force  as  laws. 
Prepared  under  the  provisions  of  the 
act  of  Congress  approved  March  3, 1873, 
etc.     Washington,  1873.     8". 

1—439. 

Voth,  Eev.  H.  R.  (Correspondence  and 
notes.) 

Mr  Voth,  now  stationed  among  the  Ilopi,  at 
Oraibi,  Arizona,  was  formerly  superintendent 
of  the  Mennonite  Arapaho  Mission,  at  Dar- 
lington, Oklahoma.  Ueing  interested  in  the 
ethnology  and  language  of  the  Arapaho,  he 
gave  close  attention  to  the  Ghost  dance  during 
tho  excitement,  and  has  furnished  much  valu- 
able information,  orally  and  by-  letter,  in  regard 
to  the  songs  and  ritual  of  the  dance. 

War.     Annual  report  of  the  Secretary  of 

War.      Washington.      8°.      (Volumes 

quoted:    1877—1;     1881—1;      1888—1; 

1891—1.) 

1 — Colonel  Carr;  Brevet  Major-General  Will- 


War— Continued. 

cox,  department  commander,  and  MajorGen- 
cral  McDowell,  division  commander,  in  Keport 
1881—1.140-154;  2— Keport  of  Brigadier-Gen- 
eral Euger  and  of  Special  Agent  Howard,  with 
other  papers  in  tho  same  connection,  1888—1; 
3a— General  Howard  in  Eejiort,  1877,  I,  630; 
3b— (Referred  to)  Keport  of  scout  Arthur  Chap, 
man.  1891-1,  191-104;  4— Short  Bull's  scTuion, 
1891—1, 142-143;  5— Keport  of  General  Brooke, 
ibid,  135-12li;  6— Keport  of  General  Miles, 
ibid,  147-148;  7— Mile-,  ibid,  145;  8— Miles, 
ibid,  146-147;  General  Kuger,  182-183;  Lieuten- 
ant-Colonel Drum,  194-197;  Captain  Fechfit, 
197-199;  9— ililes,ibid,  147;  10— Miles,  ibid,  147 
and  153 ;  11— Miles,  ibid,  147 ;  Kuger,  184 ;  Lieu- 
tenant Hale,  200-201;  Captain  Hurst.  201-202; 
Lieutenant-ColonelSmnner,224;  12— Miles,  ibid, 
147;  Lieutenant-Colonel  Sumner,  etc,  239-2^8; 
13— Miles,  ibid,  150;  14— Miles,  ibid,  150;  15— 
Kuger,ibid,185;  Mans,  ibid,  214  ;  16— Mile.s,ibd, 
130;17-Milea,ibld,130;18-Miles,ibid,I50;19— 
Miles,  ibid,  154 ;  20— Miles,  ibid,  151 ;  21— Miles 
ibid,  151;  22— Miles,  ibid,  152;  23— Miles,  ibid, 
152-153;  24— Keport  of  Lieutenant  Getty,  ibid, 
250-251 ;  25-  -Iteports  of  Colonel  Merriam,  Lieu- 
tenant Marshall,  et  ai.,  ibid.  220-223 ;  26— Miles, 
ibid,  154;  27— Miles,  ibid,  154. 

Warren,  W.  W.  History  of  the  Ojib- 
ways,  based  upon  traditions  and  oral 
statements.  (In  collections  of  the  Min- 
nesota Historical  Society,  V.    St.  Paul, 

1885.)     8°. 

1—321-324;  2—321-324. 

Welsh,  Herbert.  The  meaning  of  the 
Dakota  outbreak.  (Scribner's  Maga- 
zine, IX,  No.  4;  New  York,  April,  1891, 
pages  429-452.) 

Mr  "Welsh  is  president  of  the  Indian  Kights 
Association,  and  a  close  and  competent  ob- 
server of  Indian  affairs. 

1—445;  2-450;  3—452. 

Wickersham ,  James.  Tschaddam  or  Sha- 
ker religion.  (Manuscript  published 
almost  entire  in  chai>ter  viii  herein, 
together  with  extracts  from  personal 
letters  on  the  same  subject.) 

Judge  James  Wickersham  is  the  historian  of 
tho  state  of  Washington  and  the  attorney  for 
the  Shaker  Iiulian  organization.  He  has  do- 
voted  considerable  attention  to  the  Indians  of 
tho  state,  and  is  lunv  engaj-^ed  in  preparing  a 
monograph  on  the  Nisqually  tribe. 


ERRATTTM 

From  !i  letter  of  Judge  .TameH  Wiekersliaiii,  already  (pioted  as  an  authority  on  the 
Shaker  religion  of  the  Columbia  Kiver  tribes,  it  a])pears  that  Aiyal  is  not  the  same 
indivjdaal  as  Yowaliuh,  as  was  stated  by  our  Yakima  informants,  who  were  doubt- 
less deprived  by  the  resemblance  of  aoiind.  .Iud};e  Wickersham  writes:  "I  know 
this  man  Aiyal,  and  he  and  Yowalnch,  whili'  jjreat  friends,  are  not  the  same  person. 
Aiyal  is  a  Cowlitz,  and  was  sent  by  Yowaluch  to  the  Y'akima,  together  with  Johu 
W.  Simmons,  to  convert  that  tribe."  > 


INDEX  TO  PAET  2 


Page 
A'A  KAKismAWi'trr,  CmMonameof  ghost 

dance 791 

AaninSna,  an  Arapaho  diviaion 955 

— ,  an  Arnpaho  synonym 1013 

AanC'hawA,  on  Arapaho  division 956 

AcHOMA'wi,  a  Pit  river  band 1052 

Adai,  a  Caddo  division 1092 

Adaize,  a  Caddo  division 1092 

A'DAL-K'ATO'ioo,  a  Sabaptin  synonym...  744 

Adalto'yui,  a  Kiowa  warrior  order 989 

Apams,  Agent,  at  Anadarko  council....  913 

Adams,  AVm.,  killed  at  Wounded  Knee..  872 

ADVENTI8TS,  accouut  of  tlie 944 

Aes.  a  Caddo  division 1092 

AFitAin-oF-iiiM,  Jliiink'i'ft  vision  of 910 

AOA'IHTIKA'KA.  gte  KiSHEATERS. 

AGEN18,    knowledge    of,  concerning  In- 
diana    767 

— ,  inconaideratenesB  of 837 

— ,  placed  under  military  orders 850 

— ,  policy  concerning 828 

— ,  replacement  of 845, 887 

— ,  Siouat,  ghost  dance  beyond  control  of.  850 

— ,  Sioux,  irresponsibility  of 833 

AGltlclTLTrRE  of  the  Caddo 1094 

Aha'kanE'na,  an  Arapaho  warrior  order.  988 

JiHYATO,  Kiowa  name  of  the  Arapaho. . .  953 

Aiyal,  correction  concerning 1111 

— ,  tcee  YowALUCH,  Louis. 

Akokisa,  status  of  the 1093 

Aliatan,  a  synonym  of  Comanche 1043 

Alk'HE,  a  Caddo  division 1092 

Ai.i.is,  Saml'el,  on  Kickajtoo  prayer  st ick .  697 

Almotu.  a  riilus  village 735 

Alone  Man.  Catch-tbe-IJear  killed  by,..  857 

American  Horse,  acknowledgments  to.  655 

—,  ghost-dance  council  held  by 820 

—  on  AVounded  Knee  massacre    869.  885 

—  on  the  Sioux  outbreak 839,843 

— ,  emissary  to  Bad-lands  refugees 867 

— ,  Kicking  Bear's  surrender  eflt'Cted  by..  868 

— ,  delegate  to  Washington 891 

Americans,  indian  belief  of  origin  of 721 

— ,  indian  regaid  for 676 

Ami'LET,  Caddo,  described 904 

Anadarko,  a  Caddo  division 1092 

— ,  Kiowa  council  at 913 

Angell,  n ENKY,  in  Sioux  ontbreak 863 

Anointment  of  body 1037 

Anos-anyotskaxo,  Kichai  name  of  the 

Arapaho 953 

ANSKowl'Nts.  a  Cheyenne  division 1026 

Ai'ACUE,  absence  of  ghost  dance  among. .  805 


Pago 
Apache  in  ghost  dance 653,802,805.898 

—  and  Kiowa  early  warfare 1079 

— ,  medic  ine-inan  of  the 704 

— ,  refusal  of.  to  accept  ApiataQ's  report. .  914 

— ,  use  of  bull-roarer  by 975 

A'P-ANftKA'RA,  Comanche  name  of  ghost 

dance 791 

.XpiATAfJ,  journey  of,  to  the  Sioux 908 

—,  Kiowa  delegate  to  Wovoka 903,911.913 

—,  portrait  of 912 

— ,  result  of  interview  of 911 

— .report  of  messiah  visit  of 913 

— ,  report  on  messiah  doctrine  by 900 

— ,  medal  presented  to 914 

Aqa'tiiine'na,  an  Arapaho  division 957 

Abapaiio,  ceremonial  smoking  by  the 918 

—.cycles  of  the 701 

— .delegation  of,  to  Wovoka 900 

— ,  early  knowledge  of  messiah  by 797 

— ,  etymology  of 1013 

— ,  features  of  ghost  dance  among 802 

— ,  ghost  danoe  among  the 653t 

786.  807.  817,  820, 895, 926.  927 

— ,  ghost-dance  doctrine  spread  by 902 

—.glossary  of  the 1012 

— ,  knowledge  of  messiah  among 894 

—  name  of  the  Caddo 1092 

—  name  of  the  Cheyenne >.  1023 

—  name  of  the  Comanche 1043 

—  name  of  ghost  dance 791 

—  name  of  the  Kiowa  Apache 1081 

—  name  of  the  Sioux 1057 

—  police,  acknowledgments  to 655 

—.population  of  the 957 

— ,  religion  of  the 775 

— ,  sacred  pipe  of  the 1003 

— ,  sketch  of  the 954 

—.songs  of  the 958 

— ,  symbolic  representation  of 783 

—  tribal  signs 954 

—  (ribal  synonymy 953 

— ,  visit  of  Apiatau  to 911 

— ,vi8itof,to  Wovoka 771,807,901- 

— ,  visit  to  the 778 

Arapa'kata,  Crow  nameof  the  Arapaho.  953, 1U14 

Arcs  Plats,  a  synonym  of  Kuteuai 731 

Arikara,  ghost  dance  among  the 817 

Arizona  visited  by  Smoballa 719 

Armstrong,  James,  visit  of  Kickapoo  del- 
egation to ,  699 

Armstrong,  R.  B.,  prayer  stick  in  posses- 
sion of 699 

ARNOI4D,  Mrs  L.  B.,  acknowledgments  to .  655 

nil 


1112 


INDEX    TO    PART    2 


[ETH.  ANN.  M 


Page 
Arnold,  Mns  L.  B.,  acloption  of  Sioux  child 

by 880 

Arrow,  medicine,  ceremoiiy  of 1026 

Arrow  game  of  theArapabo 962 

Arrows  of  tbe  Cheyenne 1024 

— ,  sacred,  in  Sioux  ceremony 823 

— ,  sacred,  in  Sioux  glioet  dance 788,915,916 

— ,  syniboliam  of,  in  ghost  dance 789 

AsATl'iOLA,  present  name  of  Biiink'i 909 

A  SAY,  J.  F.,  on  mortality  at  Wounded 

Knee 870 

— ,  on  Sioux  ghost  dance 915 

AsiNAls,  a  Caddo  synonym 1092 

AsiNiBOiN  and  Cheyenne  hostility 1024 

— ,  gliost  dance  among  the - 817 

— ,  Teiiskwatavva  religion  among  the 679 

Atahnam,  a  Yakima  mission 717 

A 'tanCm-'lSma,  sketch  of  the 738 

Atsina,  Blackfoot  name  of  Gros  Ventres.  955 

ATUA'iMiH,  a  Pit  river  band 1052 

AVTHORITIES  CITED,  Hst  of 1104 

Awl  GAME  of  plains  tribes 1002-1004 

A YUTAN,  a  synonym  of  Comanche 1043 

Aztecs,  culture  of  the 658 

BA'ACHiNfiNA,   name  of   northern   Arap- 

aho 954.1014 

Baaku'ni,  Arapaho  name  of  Paul  Boyn- 

ton 971 

Bad  Faces,  an  Arapaho  division 957 

Bad  lands,  flight  of  Sioux  to 850,851,861,884 

— ,  Sioux  in,  surrounded  by  troops 866 

— ,  return  of  Sioux  from 868 

Bap  Pipes,  an  Arapaho  division 956 

Baiiakosin,   Caddo   name   of  the   Chey- 
enne    1 023 

Bahwetegow-eninnewuq,  Ojibwa  name 

of  G  ros  Ventres 955 

Ball  of  the  Arapaho 964 

Bancroft,  George,  on  French  and  Indian 

war 663 

— ,  on  the  Lenape 662 

Bannock  and  Paiute  affinity 1048, 1051 

— ,  early  knowledge  of  messiah  by 802 

^,  ghost  dance  among 785,  805,  807 

— ,  messiah  delegates  among  tlie 894 

— ,  Mormon  emissaries  among  the 704 

— ,  Porcupine's  visit  to  the 793 

— ,  present  liabitat  of  the 806 

— ,  reception  of,  into  Mormon  church  ....  790 

— ,  Tiivibo  among  the 701 

^,  visit  of  Apiatan  among 911 

— ,  visit  of,  to  Wovoka 818 

Bannock  Jim,  Wovoka  confounded  with.  705 

Ba'qati  game  described 994 

—  in  ghost  song 1036, 1075 

BXtiATi  WHEEL,  use  of,  in  ghost  dance 1064 

Bark,  Cheyenne  delegate  to  "Wovoka 895 

Bark,  cedar,  headdressof,  in  Shaker  cere- 
mony    761 

Bartlrtt,  C.  n.,  acknowledgments  to...  655 

— ,  prayer  stick  presented  by 698 

Ba'sawunI-Vna,  an  Arapaho  division 955 

Basket,  mystic,  in  Columbia  Indian  cos- 
mology   722 


Basket  used  in  dicogatne 

B.\THiNG  in  ghost'dance  ceremony 

Bati'qtCba  game  of  the  Arapaho 

Battlemuleemauch,  a  Mitaui  synonym. 

— ,  an  Okanagnu  division 

Bed  of  prairie  tribes 

Be'dAlpago,  Kiowa  name  of  the  whites.. 
Beekman,  Doha,  founder  of  the  Beek- 

nianites 

Beekmanites.  account  of 

Bell,  — ,  a  wilderness  worshiper 

Bells  used  in  Shaker  ceremony 

—  nsed  in  Smohalla  worship 

BitNi'NENA,  an  Arapaho  warrior  society.. 
Benoit.  Felix,  interpreter  in  Sioux  out- 
break   

Bent,  George,  acknowledgments  to 

— ,  on  absence  of  clans  among  Cheyenne. . 

Bent,  Jesse,  acknowledgments  to 

Berliner,  Emile,  acknowledgments  to.. 
Berry  DANCE  of  northwestern  Indians... 

Be'shIltchX,  Kiowa  synonym 

BEtidSe,    Kiowa  Apache    nane   of  the 

Arapaho 

BiaNk'i,  account  of 

—  compared  with  other  prophets 

— ,  influence  of,  in  ghost  dance 

Bible,  Shaker  regard  fur  the 

Bidal  status  of  the 

Big  Foot,  complaints  by  band  of 

— ,  excitement  among  band  of 

— ,  game- wheel  carried  by  band  of 

— ,  ghost  dance  at  camp  of 

—  joined  by  Sitting  Bull's  warriors 

— ,  participation  of,  in  Sioux  outbreak... 

— ,  arrest  of  band  of 

— ,  surrender  of 

— ,  second  flight  of 

— ,  militarj-  movement  against 

— ,  illness  of 

—  killed  at  Wounded  Knee 

Big  Road  as  a  peacemaker 

— ,  delegate  to  Washington 

— ,  emissary  to  Bad-lands  refugees 

Billy  John,  see  SHA'Awfi. 

Bird  head,  use  of,  in  battle 

Birds,  stuffed,  nsed  in  gbost  dance 

Bitaih'nEna.  an  Arapaho  warrior  order.. 
BiTAYE,  another  name  of  Sitting  Bull.... 
Black,  Buffalo,  a  ghost-dance  leader... 

Black  Coal,  an  Arapaho  chief 

— ,  opposition  of,  to  ghost  dance 

Black  Coyote,  an  Arapaho  ghost-dance 

leader 

— ,  acknowledgments  to 

— ,  sacred  paint  obtained  by , 

— .song  rehersal  in  tipi  of 

— ,  visit  of,  to  Wovoka 774,  775,  89i, 

Blackfeet,  a  Teton  division 

— ,  absence  of  ghost  dunce  among 

— ,  dog  soldiers  of  the 

— ,  eagle  trapping  by  the 

— ,  former  union  of,  with  Cheyenne 

— ,  native  name  of  the 

— ,  name  of  Gros  Ventres  by 


Page 
1004 
921 
1007 
734 
734 
963 
978 

945 

945 

946 

749, 755 

730 


865 
655 
956 
655 
655 
728 
1078 

953 

909-910 

930 

914 

750,  755 

1093 

836 

848 

1075 

847, 853 

860 

861 

876 

867 

865 

864 

868 

870 

887 

891 

867 

790 
916 
988 
896 
902 
956 
808 

897. 898 

655 

1029 

819 

900,  903 

1059 

816,817 

986 

993 

1025 

957 

955 


ETH.  AKK.  14] 


INDEX   TO   PART   2 


1113 


Fa£6 
Blackfekt,  TeneTcfl-atawa  religion  among 

the 680 

JliACK  Fox,  ftrinjc  at  Wounded  Knee  be- 

puu  by ^^^ 

Bi-AfK  iiiLi^formerly  occupied  by  Kiowa.  1079 

—  inhabited  by  Chcyonne 1024 

— ,  reftult  of  ftettlement  of 825, 826, 1059 

Bi-ArK  LEO  PEOPLE,  ft   Klowa  warrior 

order ^^^ 

Black  Short  Nose,  acknowledgments  to.  155 

— ,an  Arapaho  chief 056 

,  Wovoka's  mesflage  delivered  by 780 

Blood,  use  of,  in  Sioux  arrow  ceremony  .  823 

Blowing  in  shaker  ceronionial 761 

Blue  Cloud  people,  an  Arapaho  syno- 
nym    789 

Blue  Widrlwind,  portrait  of 877 

—.wounding  of,  at  Wounded  Knee 809 

BoKBYDOKLiNNY,  nee  Nakai-doklI'nl 
BodAlk'iSaoo,   Kiowa  name  of  tbe  Co- 

mnncbe 1043 

Bone,  arrowheads  of,  in  Sioux  ceremony.  823 
Bone,   Albert    S.,  killed   at   Wounded 

Knee 872 

Boston  men,  application  of  name 721 

BoTK'iS'AGO,  Kiowa  name  of  Gros  Ven- 
tres    955 

BouHKE,  J.  G.,  acknowledgments  to 655 

— ,on  Apache  medicine-man 704 

,  on  Apache  use  of  bull-roarer 975 

— .on  necklaces  of  human  fingers 1024 

Bow,  SACRED,  in  Sioux  ceremony 823 

,in  Sioux  ghostdance 788 

Boynton,  Paul,  acknowledgments  to 655 

— ,  ghost  song  composed  by 971 

— .experience  of,  while  in  trance 923 

Braddock,  Pontiac  at  defeat  of 608 

Brinton,  D.  G.,  cited  on  whit«  deliverer 

among  indians 658 

Broken  Arm,  delegate  to  Wovoka 820 

Brooke,  Gen.  J.  R.,  troops  under,  in  Sioux 

outbrea  k 850 

— ,  operations  of,  in  Sioux  outbreak 875,  882 

— ,  on  reduction  of  Sioux  rations 845 

—.conference  of,  with  Sioux  chiefs 867 

Brown,  A.  J.,  mission  of 940 

Brown,  J.  P.,  quot^-d  on  the  Dervishes..  948 

Browne,  H.  G.,  acknowledgments  to 655 

Bruli^.8,  a  Teton  division 1058 

— ,  ghost  dance  among  tlie 847 

Brunot   — ,  on  Columbia  river  land  re- 
serve    709 

Buffalo,  ceremony  for  restoration  of 906 

—.effect  of  extermination  of 825,829,831,833 

—  liair  used  in  medicine 1033 

—  bunting  by  the  Sioux 824 

—  hunting,  how  conducted 1071 

—  in  Bijink'i's  vision 910 

—  in  ghoat-dance  doctrine 821, 1064 

—  in  Sioux  mythology 1003 

— ,  Indian  dependence  on 980 

— ,  Kiowa  belief  concerning 906 

— .belief  in  restoration  of 799,907,1088 

—  skull,  use  of,  in  Sioux  ceremony 822 

— .vision  of 797,821 


I  Pag® 
Buffalo  Bill,  tee  Cody,  W.  P. 
Buffalo  Black,  see  Black. 
BiTFFALOBATERS.  name    applied    to  the 

Bannock 1051 

Buffalo  gap,  appearance  of  troops  at . . .  850 

Buix  Head,  Sioux  police  under 8r)5 

—  at  arrest  of  Sitting  Bull 857 

—.Sitting  Bullshot  by 857 

—  shot  by  Catchthe-  Bear 867  * 

—  killed  in  Sitting  Bull  fight 858 

Bull-roarer  of  the  Arapaho 974, 975 

Burns,  Robert,  acknowledgni<*nt<(  to —  655 

Caddo,  account  of  the 1092 

— ,  clan  system  of  the 956 

— ,  delegation  of,  to  Wovoka 901, 903 

— , ghostdance  among  tlie 653, 

73C,  802. 805. 898, 902. 905, 926, 927 

— ,  glossary  of  tbe 1102 

—  name  of  ghost  dance 791 

—  name  of  the  Arapaho 953 

—  name  of  the  Cheyenne 1023 

—  name  of  tho  Comanche 1043 

—  name  of  tlie  Kiowa  Apache 1081 

—  name  of  the  Sioux  1057 

—  name  of  the  Wichita 1095 

— ,  refusal  of,  to  accept  ApiataQ's  report  -  914 

—,  songs  of  tho 1096 

— ,  synonymy  of  the 1092 

— ,  tribal  sign  of  tbe 1092 

Caddoan  stock,  tribes  composing  the..-  1092 

Cadodaquio,  a  Caddo  synonym 1092 

Caillocx,  a  Cayuse  synonym 743 

Calendar,  Kiowa,  pictography  of . . .  906, 907,  909 

Calispel,  a  synonj-m  of  Pend  d'OreiUe..  731 

Campbell,  Frank,  account  of  Tavibo  by.  702 

Camping  by  prairie  tribes 1073 

Camping  circle  of  the  Arapaho 956 

—  of  the  Cheyenne 1026 

—  of  the  Kiowa 1080 

—  of  the  Sioux .'^...  1058*. 

Candles  used  in  Shaker  ceremony. . .  755, 761, 762 

Can't-hold-it.  Biiink'i's  vision  of 910 

Capron,  Captain,  troops  under,  at  Pine 

Ridge 850 

Captain  Dick,  account  of  ghost  dance  by  784 

Captor,  another  name  of  Sitting  linll 896 

Cardinal  points,  fires  at,  in  ghost  dance.  915 

—  in  ghost  dance 789 

—  in  Sioux  ceremony 823 

—,  smoke  offering  to 918,1053 

Carionan,  — ,  on   movements   of  Sitting 

Bull 855 

Carlisle  students  as  messiah  delegates.  900 

—  in  ghost  dance 923, 924. 971. 1038 

Carb,  Gein.  E.  a.,  arrest  of  Nakai-dokll'ni 

by 705 

— ,  operations  of,  in  Siou  x  outbreak 882 

— ,  troops  under,  in  Sioux  outbreak 850 

Carroll,  Major,   Porcupine's    account 

mad©  to 793 

Cascade  Indians,  a  KwikwfilTt  synonym.  741 
Casey,  Lieut.  E.  W.,  killed  in  Sioux  out- 
break    872.888 

Caswell,  — ,  on  the  Kentucky  revival 043 


1114 


INDEX    TO    PART   2 


[ETH.  ANN.  U 


Page 

Cataka, a  synonym  of  Iviowa  Apache...  1081 
Catch-the-Beau,  an  adherent  of  Sitting 

Bull 857 

—  killed  in  Sitting  Bull  fight 857 

Catlix,  George,  on  Kiinaktik 692,697 

— ,  on  meaning  of  Kanakftk 693 

— ,  on  Shawano  prophet 673 

— ,  on  Shawano  religion  among  Blackfeet.  680 

— ,  on  Tecumtha 691 

— ,  visit  of,  to  Kiinakfik 696 

Cautantouwit,  an  Algonquian  god 082 

Caygua,  a  Kiowa  synonym 1078 

Cayuse  and  Klftkatat  hostility 738 

—  opinion  of  land  assignments 710 

— ,  present  habitat  of  the 805 

— ,  sketch  of  the 743 

Cedar,  sacred  regard  for 809,  979 

—  used  in  ghost  dance 911,921 

Cedar  Tree,  hypnotism  performed  by...  924 

Celilo,  Smohalla  perforniaucea  at 725 

Cenis,  a  Caddo  synonym 1092 

Ceremonial,  «*!c  Ritual. 

Ceremonial  SMOKING  by  the  Arapaho 918 

Ceremony  of  the  ghost  dance 915 

Chahharat,  Pawnee  name  of  the  Sioux..  1057 

Cha"kanI'na,  aCaddo  mythiccave 1093 

CiiAMXA',  location  of 739 

Ciiamna'pOm,  sketch  of  the 739 

Chapman,  Arthur,   interview   of,  with 

Wovoka 766 

Chasing  Hawk,  vision  of 797, 821 

Cha'tha,    Arapaho    name    of    the    Co- 
manche    1043 

CHAUDifeHE,  a  Colville  synonym 732 

CHEESCHAPAHDISCH,«eeCHEEZ-TAHPAEZH. 

Cheez-tahpaezh,  account  of 706 

— ,  gee  Sword-bearer. 

Chehalis  membership  in  Shaker  church.  759 

— ,  Shaker  religion  among  the 747 

CHEKiSfiCHEB,  a  Lower  Spokan  synonym..  732 

Chemeiiuevi,  a  Paiute  offshoot 1048 

— ,  ghost  dance  among  the 805, 814 

Cherokee  and  Iroquois  treaty 670 

—,  cedar  in  mythology  of 809 

—  concept  ion  of  the  sun 971 

—  myth  of  the  cedar 979 

— ,  peace  pipe  of  the 1063 

— ,  power  of  Shawano  prophet  among 676 

— ,  sacred  regard  of,  for  the  crow 982 

— ,  sacred  regard  of,  for  the  eagle 1100 

Cheschopah,  see  Cheez-tahpaezh. 

CHESE-CHA-PAHDISH,*ecCHEEZ-TAHPAEZH, 

Chese-Topah,  see  Cheez  tah-paezh. 

Cheyknne,  absence  of  clans  among 956 

—  and  Kiowu  early  warfare 1079 

—  and  Sioux  early  warfaite 1059 

— ,  Arapaho  warrior  order  derived  from..  988 

—  delegates,  visit  of,  to  Wovoka 774, 

778,817,894,900,901 

— ,  effect  of  Porcupine's  visit  on  the 819 

— ,  fires  built  bj',  in  ghost  dayce 921 

— ,  former  habitat  of  the 1029 

— ,  ghost  dance  among  the 653, 

786,  802,  817.  895,  915,  926,  927 

—,  ghost-dance  doctrine  spread  by .  902 


Pago 

Cheyenne, glossary  of  tho  ....• 1039 

— ,  knowledge  of  niessiah  among 894 

—  name  of  the  Arapaho 953 

—  name  of  the  Comanche 1043 

—  name  of  the  Kiowa  Apache 1081 

—  name  of  the  Sioux 1057 

—  notion  concerning  thunder...' 969 

— ,  population  of  the 1025 

— ,  religion  of  the 775 

— ,  reservation  experience  of  the 833 

—  scouts  in  Sioux  outbreak 867,881 

— ,  sketch  of  the 1024 

— ,  songs  of  the 1028 

— ,  Sword-bearer  among  the 706 

— ,  symbolic  representation  (ri' 789 

— ,  synonymy  of  tho 1023 

— ,  tribal  divisions  of  the 1025 

Cheyenne  Kiver  agency,  delegates  from, 

to  Washington 891 

— ,  delegates  from,  to  Wovoka 820 

— ,  Indians  of,  in  Sioux  outbreak 885 

— ,  table  of  rations  at 839 

—,  waning  of  ghost  dance  at .  846 

Children  killed  at  Wounded  Knee. . .  876, 877, 885 
Chilluckittequaw,  a  Chilti'ktkwa  syn- 
onym    741 

ChilC'ktkwa,  sketch  of  the 741 

Chimnahpum,  a  ChJimnfi'pfim  synonym...  739 
Chimnapoos.  a  Chamna'pftm  synonym . . .  739 
Chinachichibat,  Dative  name  of  Bog  sol- 
diers    988 

CHl'NACHiNfe'NA,  an  Arapaho  priestly  or- 
der   .  989 

Chinese,  indian  belief  of  origin  of 721 

Chinook,  hypnotism  among  the 762 

Chivington  and  Wounded  Knee  massa- 
cres compared 881 

Chohoptins,  a  Sahaptin  synonym 744 

Chopunnish,  a  Pii'lus  synonym 735 

— ,  a  Sahaptin  synonynl 744 

Christianity,  effect  of,  on   indian  cere- 
monials    718 

— ,  infiuence  of,  in  indinn  religion 699 

—,  influence  of,  in  Shaker  religion 750,761 

—  (influence  of,  on  the  Kiowa 1088 

— ,  see  Civilization. 

Chualpay,  a  Colville  synonym 732 

Chuma'wa,  a  Pit  river  band 1052 

Civilization,  effect  of,  on  Arapaho  and 

Cheyenne 1027 

— .effect  of,  on  indiaus 675,829 

— ,  effect  of,  on  savagery 669 

— ,effectof,on  the  Caddo 1094 

— ,  see  Christianity. 

Clams,  Billy,  a  Shaker  enthusiast 756 

Clan  system  unkn(mn  to  Arapaho 956 

—  unknown  to  Comanche 1044 

—  unknown  to  Kiowa 1079 

Clark,  General,  visit  to,  by  Kjinakftk..  693-694 

Clark,  W.  P.,  on  Cheyenne  characteristics  1027 

— ,  on  Cheyenne  divisions 1025 

— ,  on  Cheyenne  early  habitat 1024, 1029 

— ,  on  meaning  of  Ilutikpjipa 1059 

— ,  on  meaning  of  Ogalala 1058 

— ,  on  Sioux  characteristics 1059 


ETH.  ANN.  14) 


INDEX   TO    PART   2 


1115 


Page 
Clarke,  Ben,  on  a1)flence  of  clitns  among 

Clieyenno 956 

Claws,  animal,  use  of,  In  battle 79l) 

—  attached  to  am iilet 004 

—  used  in  ghost  dance 816 

Ci-K'KAHur,  a  KHi'k&tiit  synonym 738 

Clk  KITAT,  a  Klft'kfttiit synonym. 738 

CloitdHoksk,  Tisit  of,  to  Wovoka 707,819 

CM'BMEN.an  Arapabo  warrior  order 087 

Cody,  W.  F.,  ordered  to  arrest  Sitting 

Bull 854 

CcEUR  D'ALftNES  present  habitat  of 805 

— .sketch  of  the.,  i 733 

Coffey,  Dora  S.,  killed  at  Wounded  Knee  872 

CoHOMNO,  ghost  dance  anione  the 785, 811 

Colby,  (Jen.  L.  W.,  acknowledgments  to..  655 

— ,  in  Sioux  outbreak ,...  876 

—.letter  from  Mctiillycuddy  to 831 

— ,  on  cJwse  of  Sioux  outbreak 888 

— ,  on  killing  of  Lieutenant  Casey 889 

— ,  on  mortality  at  Wounded  Knee 871 

— ,  on  second  encounter  at  Wounded  Knee  882 

—  ,  on  Sioux  outbreak 861,867 

—,  Sioux  child  adopted  by 879 

Color,  diflerentiation  of,  by  Indians 1032 

— ,  sacred,  red  as  a 1037 

—  symbolism  in  ghost  dance 919 

—  symbolism  in  Shaker  ceremony 761 

—  symbolism  in  Smohalla  ritual 725, 729 

Columbia  region,  tribes  of  the 731 

Columbia  Kiver  Indians  defined 716 

— ,  a  synonym  of  Wa'napflm 735 

—  in  Shaker  church 759 

— ,  Smohalla  doctrine  among 716 

CoLVMBiAS,  an  Isle  de  Pierre  synonym...  734 

ColvilLe.  Hketch  of  the 732 

Comanche,  absence  of  clans  among 956 

—  and  Kiowa  early  warfare 1079 

—  drawings  of  the  ghost  dance 1060 

— ,  ghost  dance  among  the 653, 901,  926-927 

—,  Kiowa  inferior  to  the 1080 

—  myth  concerning  thuuderbird 968 

—  name  of  the  Arapabo 954 

—  name  of  the  Caddo 1092 

—  name  of  the  Cheyenne 1023 

—  name  of  i  he  ghost  dance 791 

—  name  of  the  Kiowa  Apache 1081 

—  name  of  the  Sioux 1057 

—  name  of  the  whites 703,978 

—  name  of  the  Wichita 1095 

—,  sketch  of  the 1043 

— ,  songs  of  the 1046 

— .synonymy  of  the 1043 

—.tribal  sign  of  the 1043 

CoNDoRCANQUi,    Peruvian    insurrection 

under 660 

Conrad,  Captain,  orders  Selwyn  to  visit 

Ku  wapi 799 

Consecration  of  dance  ground 918 

—  of  the  earth 924 

—  of  feathers 910 

Cook,  R.L..  killed  at  Wounded  Knee 872 

Cooke,  C.  S.,  interpreter  for  Sioux  dele- 
gation   891 

Coolidqe,  Sherman,  iicknowledgmenta  to  COS 


Page 

Cooper,  A.,  acknowledgments  to 655 

COOSHATTI.  ««  KOASATI. 

Coospellar,  a  synonym  of  Pend  d'OreiUe  731 

Copu.NNiSH,  a  Sahaptin  synonym 744 

Corn,  Arapaho  mythic  origin  of 959 

—  in  Caddo  mythology 1093 

—  in  Cheyenne  mythology 1027 

— ,  Sioux  mythic  origin  of 1063 

—  pollen  used  in  I^avaho  ceremonies 705 

Cobonado    on    Indian     dependence    on 

buffalo :.  980 

Corpse -from- A -scaffold,     a    Cheyenne 

division 1026 

Corwine,  K.  W..  killed  at  Wounded  Knee  872 

C08l'SPA,»«  KaSI'SPA. 

Cosmology  explained  by  Smohalla 720 

—  of  the  Arapaho 959. 983 

—  of  the  Caddo 1093 

—  of  the  Cherokee 971 

—  of  Columbia  tribes 722 

—  of  thePaiuto 1050 

CosTELLO,  John,  killed  at  Wounded  Knee  872 

Costume  of  ghost  dancers 788, 814, 916 

-,tee  Ghost  shirt. 

CoTEEA'KUN,«ee  KOTAI'AQAN. 

CoTONNfe,  a  synonym  of  Kutenai 731 

CoiTONoi.  a  synonym  of  Kutenai 731 

CoiTONWOOD  in  Paiute  ghost  song 1055 

— ,  sacred  character  of . .  * 068 

— .useof,  by  Indians 967 

CouTANiE.  a  synonym  of  Kutenai 731 

CoviLLE,  F.  v.,  acknowledgments  to C55 

CowEJO,  name  applied  to  Wovoka 765 

Cowlitz  membership  in  Shaker  church..  759 

CoxE,  D.,  on  Turtle  ri  v  er 1029 

Coyote  men,  duties  of 985 

CozAD,  Belo,  acknowledgments  to 655 

Craft.  Father,  regard  of  Indiana  for 874 

— ,  at  battle  of  Wounded  Knee 872 

—.wounded  at  Wounded  Knee ^.  878 

Crazy  dance  of  the  Arapaho 988 

— ,  description  of  the 1033 

Crazy  men,  an  Arapaho  warrior  order...  988 

Chee,  absence  of  ghost  dance  among 817 

—  name  of  the  Cheyenne 1023 

— ,  Tenskwatawa  religion  among  the 679 

Creek  Indians,  power  of  Shawano  proph- 
et among 676 

— ,Teoumtha  among  the 687 

—,  war  of  the 677 

Cremation  practiced  by  the  Shawano...  674 

Crook,  General,  Sioux  commissioner...  839 

— ,  Sioux  regard  for 826 

Cross,  sign  of,  in  Shaker  religion 748,761 

— ,  symbolism  of  the 1011 

Crow, personification  of  the.  1001.1035,1038,1068 

— ,  reference  to,  in  ghost  song 978, 

984, 994, 997, 1031 

—,  eacred  regard  for  the 919.982,1072 

—.symbolism  of  the 823, 1072 

Chow  creek,  control  of  Indians  at 849 

Crow  dance  described 921 

— ,  organizat  ion  of 901 

Crow  Dog,  ghost  dance  led  by 847 

— ,  removal  of,  advised 844 


1116 


INDEX    TO    PART   2 


[ETU.  ANN.  14 


Page 

Crow  Dog,  flight  of,  to  Bad  lands 884 

— ,  surrender  of 868 

Ceow  feathers.  Indiana  defrauded  with.  999 

— ,  sacred  regard  for 1034 

Cbow  Foot  killed  in  Sitting  Bull  fight  .-  858-859 
Cbow  INDIANS,  ahsence  of  ghost  dance 

among 816 

— ,  account  of  medicine-man  of 70G 

—  and  Sioux  early  warfare 1059 

—,  hostility  of  the 707 

— ,  name  of  the  A  rapaho  by 951, 1013 

—  scouts  in  the  Nez  Percti  war 714 

—  scouts  in  Sioux  outbreak 850,  881 

— ,  symbolic  representation  of 789 

Cbow  Woman,  name  applied  to  MoUi...  1038 

Cbucifix  used  in  Shaker  ceremonies 755 

CuiMNAPUM,  a  Chanina'pftm  synonym 739 

CCLBEIiTSON  BBOTHEBS,  OUtlawS,  aCCOUnt 

of 889 

CuMANCHE,  a  synonym  of  Comanche 1043 

CuMMiNGS,   Pierce,   killed  at  Wounded 

Knee 872 

Custer  massacre,  references  to 825,860,1059 

—  and  Wounded  Knee  atlair  compared ...  881 

Custer  war,  Cheyenne  in  the 1025 

— ,  Sioux  compensated  for  losses  in 891 

CuTSAHNiM,  a  Ya'klmfi  synonym 737 

Cycles  of  time  among  iudians 701 

Dakota,  a  synonym  of  Sionx 1057 

— .  geographic  location  of 826 

— ,  nonagricultural  character  of 838 

Dalles  Indians,  a  Wasko  synonym 741 

Dance,  berry,  of  northwestern  indians...  728 

— ,  friendship,  introduced  by  Pa'thfiske . . .  700 

— ,  mortuary,  of  northwestern  indians  . . .  728 

— ,  salmon,  of  norteastern  indians 728 

—  of  Arapaho  warrior  orders 987 

—  of  the  Dervishes 950 

—  of  Saint  John,  accouut  of 935 

—,see  Crazy  dance,  Chow  dance.  Ghost 

DANCE,  Omaha  dance. 

Dance  wheel  of  the  Apache 704 

Da'sha-i,  a  Caddo  synonym 1092 

DatekaS,  mystic  performances  of 906 

Dawes,  Senator,  telegram  to,  on  Sionx 

trouble 835 

Dela ware  INDIANS,  account  of 1095 

— ,  delegation  of,  to  Wovoka 903 

—,  final  defeat  of 672 

— ,  ghost-dance  doctrine  among 786, 902 

— ,  opposition  of  the,  to  Tocunitba 684 

Delaware  prophet,  account  of  tlie  662 

DeoR,  acknowledgments  to 655 

Dervishes,  hjpnotism  among  the 948 

De'sa,  a  Caddo  synonym 1092 

Des  Chutes  (Lower),  aWaiiim  synonjTu.  741 

De  Soto,  Caddo  encountered  by 1094 

DetsXna'yuka,  a  Comanche  baud 1044 

Detsekayaa,  Caddo  name  of  the  Arap- 
aho    953 

Devil,  indian  idea  of  the 1031 

De  Vreede,    Jan,    killed   at   Wounded 

Knee 872 

Dice  qamb  of  the  Arapaho 1004-1005 


Diggers,  application  of  term 1018 

—,  ghost  dance  among  the 804 

Disease  cured  by  ghost  dance 786 

— ,  indian  notion  of  origin  of 721 

DiTSA'KANA,  a  Comanche  band 1044 

DocKSPUS,  a  Ttikspfi'sh  synonym 743 

Doctrine  of  the  ghost  dance 777 

Do'gu'at,  Kiowa  name  of  the  Wichita  ..  1095 

Dog  men,  a  Cheyenne  division 1026 

— ,  an  Arapaho  warrior  order 988 

DOQ  River  Indians,  a  KwikwfilU  syn- 
onym    741 

Dog  soldiers,  insignia  of  the 987 

—,  sketch  of  the 986 

Do"KANA,  Comanche  name  for  Wichita..  1095 

DoRSEY,  J.  O.,on0niaha  game 1008 

— ,  on  Siouan  camping  circles 1058 

— ,  on  Siouan  names  of  the  Sioux 1057 

Dow,  Lorenzo,  on  the  Kentucky  revival.  943 

Drake,  B.,  on  losses  at  Prophet's  town...  689 

— ,  on  Tecunitha 672,  684,  086,  691 

Dreamer  religion  in  the  northwest 713,  719 

Dreams  as  part  of  Shaker  religion 748 

—  confounded  by  indians 666 

— ,  divination  by 716,723 

—  in  ancient  times 929 

— ,  indian  belief  in 673 

— .scarification  aa  a  result  of 898 

— ,  see  Hypnotism,  Trance,  Vision. 

Drexel  mission  during  Wounded  Knee 

trouble 874 

Drum  in  Caddo  mythology 1093 

—  JnCrowdance  922 

—  in  Smohalla  ritual -* 725 

Drum,  Colonel,  indian  police  praised  by.  800 

— ,  ordered  to  arrest  Sitting  Bull 855 

Duck  in  Arapaho  mythology 959 

Dull  Knife,  a  Cheyenne  leatler 1025 

Dunbar,  J.  B.,  on  etymology  of  Arapaho.  1013 

Dunlap,  Robert, acknowledgments  to...  655 

DuNMOi,  Laura,  Apiaia&'s  letter  read  by.  911 

Dunn,  — ,  in  Sioux  outbreak 865 

DUTTON,  C.  E.,  on  submerged  trees  of  Co- 
lumbia river 722 

Dykb,  a.  C,  killed  at  Wounded  Knee.^..  872 

Dyer,  D.  B.,  acknowledgments  to 655 

— ,  guide  on  visit  to  Wovoka 768 

— ,  interpreter  on  visit  to  Wovoka 771 

DzItsIstas,  a  synonym  of  Cheyenne 1023 

Eagle  represented  on  ghost  shirts 798, 823 

—.sacred  regard  fortlie...  919,982,992,1072,1100 

— ,  vision  of,  in  ghost  dance 917 

~,  when  killed  by  the  Caddo 1093,1100 

Eagle-bone  whistle  used  by  medicine- 
man   868 

Eagle  feathers  in  Cohonino  ceremony.  813 

—  on  ghoat  shirts 798 

— ,  sacred  u  se  of 992 

— ,  song  pertaining  to 1100 

— ,  use  of,  by  Wovoka 776 

—  used  in  ghost  dance 916, 979, 1099, 1101 

—  used  iu  hypnotism 923,925 

Eagle  Pipe,  flight  of,  to  Bad  lands 884 

Eagles,  how  trapped  by  the  Arapaho ....  993 


ETH.  ANN.  14] 


INDEX   TO    PART   2 


1117 


Page 

KaoiJvB  kept  by  pnehlo  tribca 9U2 

Eartu.  personiticatinn  of  the 1096,1099 

—.regeneration  of  tlie 959,1051,1073 

— ,  sat  red  regard  for  the 918 

—.turtle  as  a  symbol  of 976 

Kabth^uakk,  etieet  of.  on  the  Creek 687 

— ,  myth  concerning 976 

—.reference  to,  in  Cheyenne  song 1028 

Katkb,  *<c  UiXSk'i. 

Katehs,  a  Cheyenne  diviwion 1026 

KCHEBOOL,  a  Tlaqluit  synonym 740 

KcHELOoT,  a  Tlaqluit  synonym 740 

Eclipse,  how  regarded  by  indians... 674 

— ,  Faiule  nntit.u  of 773 

—  prediftcd  by  Smoballa 720 

— ,  Wovoka  entranced  during 771 

Eclipses,  calendar  of,  in  Nevada 774 

Edson,  Caspbb,  Arapabo  delegate  to  Wo- 

voka 900 

— ,  Wovoka's  letter  written  by 780 

Education,  how  regarded  by  the  Sioux..  837 
— ,  see  Christianity,  Civilization. 
Edwabds,  Captain,  in  Sword-bearer  af- 
fair   707 

Edwardsvili.k.  treaty  of 692 

Eells,  P;dwin,  attitude  of,  toward  Shaker 

religion 756 

Eeli^,  Mybon,  acknowledgments  to 65.'> 

—,  attitude  of,  toward  Shaker  religion 750 

— ,  on  Shaker  religion 747 

—  ,on  Slocum's  trance 746 

Elliott,    Gkoboe,    killed    at   Wounded 

Knee 872 

Eloot,  aTlacjluit  synonym 740 

Emankina,  Itiiink'is  vision  of 910 

Endowment  bobe  of  the  Mormons 790 

Eneesiiur,  a  Tapiinash  synonym 740 

English,  Indian  belief  of  origin  of. 721 

— ,  Indian  regard  for  the 676 

Enteatkeon,  a  tribe  mentioned  by  Ste- 
vens    736 

E'PEA,Biaflk'i'8  vision  of 910 

Epidemics  among  the  Sioux 830,840 

EsTAKEWACH.a  Tit  river  band 1052 

EtsitC'biwat,  a  Comanche  band 1045 

Evans  on  French  prophets 939 

—  on  the  Kentucky  revival 942 

—  on  tbe  Shakers 942 

EvI'ST8-UNi"PAHHa  Cheyenne  division..  1025 
Ewers.  Capt.  E.  P.,  ordered    to   arrest 

Hump gC2 

— .  Sitting   Bnll's  fugitives  surrendered 

to 862 

EVACKiMAH.a  Yii'ktma  synonym 737 

Eyeish,  a  Caddo  division 1092 

Facial  painting  by  the  Arapaho 971 

— ,  ceremonial 1037 

—  in  Smohnlla  ceremony 729 

~~,see  Paintinu. 

Fall  Indians,  a  synonym  of  Gros  Ven- 

t  res 955 

Fast  Thcndeb,  conduct  of,  in  Sioux  out- 
break    884 

—  on  the  Sioux  outbreak 839 


Page 
Fasting  as  a  medium  for  trances 700 

—  during  eagle  trapping 993 

—  preliminary  to  ghost  dance 822 

Feast,  ghoHt  dance  accompanied  by 1038 

—  in  Smohallu  ceremony 729 

— ,sacred,in  Sioux  ceremony 824 

Feather,  gbostdance  ceremony  of  the. ..  909,919 
Feathers  as  medium  of  exchange 992 

—  as  protecting  "medicine" 790 

—  attached  to  amulet 904 

— .ceremonial  use  of 999 

— ,  crow,  indians  defrauded  with 901 

— ,  crow,  sacred  regard  for 1034 

— ,  eagle,  attached  to  ghost  shirts 793 

— ,  eagle,  Caddo  sacred  use  of 1093 

— .eagle,  in  Cohonino  ceremony 813 

— ,  eagle,  sacred  use  of 992 

— ,  eagle,  song  pertaining  to 1100 

— ,  eagle,  used  in  hypnotism 923,925 

— ,  eagle,  used  in  ghost  dance. . .  916, 979, 1099, 1  lOl 

—.eagle,  used  in  war  bonnets 1072 

-,  head,  of  the  Arapaho 964, 9G5 

—  in  Smohalla  ceremony 729 

—,  Kiowa  robe  of 900 

— .magpie,  cereuionial  use  of 999 

— ,  magpie,  presented  by  Wovoka 901 

— ,  magpie,  prized  by  Paiute 775 

— .sacred  use  of,  by  Wovoka 776 

— (Symbolism  of,  in  ghost  dance 789 

— ,  turkey,  on  Cheyenne  arrows 1024 

—  used  in  Crow  dance 922 

— ,  use  of,  in  ghost  dance 786,919,1084 

FECHfeT,  Capt.  E.  G.,at  arrest  of  Sitting 

Bull 856,857 

— .pursuit  of  Sitting  Bull's  warriors  by..  858 

Fewkes,  J.W.,  on  Hopi  use  of  bull-roarer.         975 

Few  Tails  affair,  account  of 889,890 

Fifth-monarchy  men.  account  of 988 

Fingers,  human,  necklace  of 1024 

FiBE,  forest,  how  regarded  by  indians 808 

—  handling  by  crazy  dancers 1033 

—  in  Caddo  mythology 1093 

—  in  ghost-dance  circle 915, 921 

—  in  ghost-dance  doctrine 786 

—  in  Paiute  dance  circle 802 

— ,  Paiute  mythic  origin  of 1051 

— ,  sacred,  method  of  making 6G8 

— ,  sacred  regard  for 919, 1070 

—  tabued  in  certain  ghost  dances 802 

Fire  Thundeb.  acknowledgments  to 655 

—,  visit  of,  to  Wovoka 894 

Fishkaters.  a  Paiute  band 818,1051 

FiSKE.  John,  on  turtle  in  primitive  my- 
thology    976 

Flag,  heraldic,  of  Smohalla 725, 726 

— ,  use  of,  in  ghost  dance 823 

Flagellants,  account  of  the 935 

Flags  used  in  Smohalla  ceremony 729 

Flatbow,  a  synonym  of  Kutenai 731 

Flathead  indians,  land  treaty  witli 731 

— ,  present  habitat  of 805 

Fletcheb.  Agent,  on  Winnebagocycles..         701 

Flood  in  ghost-dance  doctrine 788 

— predicted  in  ghost-dance  doctrine......         784 

— ,  see  CosMOLOQX. 


1118 


INDEX    TO    PART   2 


[eth.  anx.  14 


Page 

Foo  in  Paiutfi  ghost  song 1054 

FooD;  berries  used  as 1087 

— ,  Cottonwood  pith  used  as 967 

— ,  grass  seed  used  as 1054 

—  of  Columbia  river  tribes 722 

— ,  process  of  jerking  beef  for 1066 

— ,  ruse  seeds  used  as 978 

— ,  thuuderberries  used  as 996 

— ,  see  Pemmican. 

Forks  OKTHK-EIVER  men,  an  Arapaho  di- 
vision   956 

Forrest,  H.  R.,  killed  at  Wounded  Knee.  872 
Forsyth,  Colonel,  at   Wounded    Knee 

massacre 870 

— ,  at  surrender  of  Big  Foot 867 

— ,  oiierations  of,  in  Sioux  outbreak 875 

— ,  troo])8  under,  at  Pine  Ridge 850 

Fort  Hall,  ghost  dance  at 807 

FouT  Wayne,  passage  of  indian  delega- 
tions through 684 

— ,  Tecunitha  at 690 

F'osTER,  E.  W.,  on    Selwyn's    interview 

with  Kuwapi .' 798 

Foster,  Govekxok,  Sioux  commissioner  .  839 

Fox,  George,  claims  of 937 

Fox  INDIANS,  ghost  dance  among  the 902 

Fox  MEN,  an  Arapalio  warrior  order 987 

Fkancischetti,      Domikic,      killed      at 

Wounded  Kuee 872,875 

French  and  indian  war,  reference  to 663 

Frenchmen,  indian  belief  of  origin  of...  721 

— ,  indian  regard  for 676 

— ,  settlement  of,  among  Indians 662 

French  prophets,  account  of  the 938 

Fret,  Henry,  killed  at  Wounded  Knee..  872 

Friday,  visit  of.  to  Wovoka 817,894 

Fkiendship   dance,  introduced  by  Pa'- 

tfteskG 700 

Furniture  of  the  Arapaho 964 

—  of  the  Paiute 770 

Gaiie'wa.  a  Kiowa  synonym 1078 

Gaisberg,  F.  W.  v.,   acknowledgments 

to G55 

Gallagher,  Agent,  arrest  of  Sioux  dele- 
gates by 820 

^,  ghost  dance  stopped  by 847 

— ,  on  reduction  of  Sioux  rations 845 

— ,  resignation  of 845 

— ,  Selwyn's  report  to 798,799 

Gambling  song  of  the  Paiute 1009 

Game,  awl,  of  plains  tribes 1002-1004 

— ,  bati'qtftba,  of  tlie  Arapaho 994,1007 

—  of  hunt-tbe-button 1008-1009 

Game,   restoration  of,  predicted   by  in- 

dians 787, 788, 797 

— ,  see  Buffalo. 

Games  of  the  Arapaho 962 

Game  sticks,  reference  to,  in  ghost  song.  1007 

Game  wheel  in  ghost  dance 616 

—  in  Sioux  ceremony 823 

Gardiner,  — ,  on    causes  of  Sioux  out- 
break    840 

Gardner  cited  on  Mohammedanism 931 

Gaulands  in  Shaker  ceremony 701 


Page 
Garlington,  Liect.  E.  A.,  wounded  at 

Wounded  Knee 871 

Ga'taqka,  Pawnee  name  of  Kiowa  Apa- 
che         1081 

Gatsalghi,  Kiowa  Apache  name  of  the 

Cheyenne i023 

Gatschet,  a.  S.,  on  etymology  of  Tecum- 

tha 682 

— ,  on  the  name  Tushipa 731 

Gattacka,  name  of  Kiowa  Apache 1081 

Ga'wunehana,  an  Arapaho  division 957 

GawunE'na,  an  Arapaho  division 957 

Genesis  myth  of  the  Paiute 1050 

— ,  see  Cosmology. 

Gentile  system,  see  Clan. 

Geologic  phenomena,    indian  tradition 

concerning 722 

Ghost  dance  among  the  Arapaho 895 

—  among  the  Caddo 1095 

—  among  the  Kiowa 906 

—  among  the  Sioux 796 

—  among  southern  tribes 887 

—  and  Shaker  ceremony  compared 762 

— ,  area  covered  by 926 

—,  ceremony  of  the.. 915,920  • 

— .construction  of  circle  for 802 

—  doctrine  compared  with  other  systems.  928 
— ,  <3octrine  of  the 777  ' 

—  doctrine,  Sioux  belief  concerning IO6O 

— ,  features  of,  among  Sioux 822 

— ,  first,  at  Walker  lake 802 

— ,  how  performed 796 

— ,  inauguration  of,  among  Sioux 821 

—  introduced  among  the  Arapaho 894 

—  introduced  among  Cheyenne 895 

— , Kiowa,  number  of  attendants  at 914 

— ,  native  drawings  of 106O 

— ,  native  names  of 791 

— .large  number  of  Indians  in 895,898 

— ,  number  of  Indians  influenced  bj' 926 

—  performed  at  Walker  lake 818 

— ,  preparations  for  the 918 

— ,  present  condition  of  the 927 

— ,  responsibility  of,  for  Sioux  outbreak . .  833 

—.spread of  the 804.846,902 

--,  time  for  performance  of 1011, 1012 

— ,  see  Messiah,  Wovoka. 

Ghost  shirts,  description  of 789 

—.first  use  of,  by  Sioux 846,916 

—  gathered  after  Wounded  Knee  battle..  878 

— ,  invulnerability  of 798, 831, 869, 1073 

— .reference  to,  in  ghost  song 1072.1073 

— .responsibility  for.  disclaimed  by  Wo- 
voka   772.  791 

^,  symbolic  decoration  of 798,  823 

— .turtle  pictured  on 97G 

— .use  of,  among  Sioux 788,915 

— ,  use  of,  among  various  tribes 791 

Ghost  song,  see  Song. 

Gill,  De  Lancey  W.,  acknowledgments 

to 655 

G'iNA's,  Wichita  name  of  Kiowa  Apache.        1081 
Glennan,  Dr  J.  D.,  at  Wounded  Knee 

massacre 870 

GLoysAKY  of  the  Arapaho 1012 


ISTH.  ANN.  14] 


INDEX   TO    PART   2 


my 


Page 

GL088ABT  of  the  Cadilo 1102 

-of  the  Chcyrnne 1039 

-of  the  Kiowa 1088 

—  of  the  I'aiuto 1056 

—  of  the  Sioux 1075 

God,  iiidian  idea  of 1031 

GoDRB,  W.  S.,  acknowledgments  to 655 

GooDALE,  Klaink,  on  causes  of  Sioux  out- 
break    840 

Good  Lani'k  on  the  Sioux  outbreak 839 

Good  Thundek,  visit  of,  to  AVovoka.  797,819,820 

— .vision  of  son  of 797,821 

Goose  in  Tlwiluitmyth 740 

GosiiiTE  confounded  with  the  I'alute 1048 

— ,  ghost  dunce  ainonj;  the 805 

Grace  at  meals  l)y  Sliakcrs 755 

Graham, —,  quoted  on  Kiiuakhk 693-694 

Grass,  John,  conduct  of,  in  Sioux  out- 
break    884 

Grass  seed  used  as  food 10S4 

Grauberg,  Herman,  killed  at  Wounded 

Knee 872 

Gray  Bear,  another  name  of  Weasel  Bear  959 

Greasy  I-'acks,  an  Arapaho  division 956 

GreatSi'ibit,  Kiinakftk'sideasconcerning        695 

Greenvili^,  Indian  assemblage  at 683 

— ,  treaty  of 671 

Greeting,  religious,  described 005 

Gregory,  J.  O., cited  concerning  Wovoka.  773 

Grinneli.,  G.  B.,  acknowledgments  to 655 

— ,  on  abseuceof  ghost  dance  among  Black- 
feet  817 

— ,  on  Blackfoot  Dog  soldiers 986 

— ,  on  Blackfoot  eagle  trapping 993 

— ,  on  Cheyenne  divisions 1025, 1026 

— ,  on  Che^nnegh'tst  dance 915 

— ,  on  etymology  of  Arapaho 1014 

— ,  on  ghost  dance  among  Cheyenne 819 

— ,  on  Pawnee  name  of  the  Sioux 1057 

— ,  on  the  name  Arapaho 953 

Gbos  Ventres,  an  Arapaho  subtribe 954 

— ,  ghost  dance  among  the 817 

Gbos  Ventres  oe  the  Missouri,  Hidatsa 

so  called 955 

Gros  Ventres  ok  the  prairie,  an  Arap- 
aho division 955 

GuEBRiEK,  Edward,  visit  of,  to  Wovoka.  901 

Gu'i-pa'go,  native  name  of  Lone  Wolf. . .  1079 

Gyai-ko,  Kiowa  name  of  the  Comanche-.  1043 

HXdai'i,  a  Caddo  division 1092 

H AHAC',  location  of 739 

HAhau'pCm,  sketch  of  the 739 

Hai-ai'nTma,  a  Sanpoil  synonym 733 

H Ai'-iSH,  a  Caddo  division 1092 

Hail,  symbolism  of.  in  ghost  dance 789 

Hai'-nai,  a  Caddo  division 1092 

— ,  ghost  songs  of  the , 1099 

Hair,  buffalo,  use  of,  in  medicine 980, 981, 1033 

— ,  cutting  of,  as  mortuary  custom 782 

Hairy  MEN,  a  Cheyenne  division 1025 

Bale,  Liei't.  H.  E.,  in  Sioux  outbreak...  862 

— ,  ordered  to  arrest  Sitting  Bull  fugitives  862 

— ,  Sitting  Bull  fugitives  arrested  by 863 

Halit.^ne,  a  synonym  of  Comanche 1043 

Hamefku'ttelli,  a  Pit  river  band 1052 

14  ETH— PT  2 31 


Page 
Hamilton,    William,    on    prayer.stick 

symbolism 699 

Hana'chathi'^k,  Arapaho  name  of  Sit- 
ting Bull 894 

UANAHAWCNgNA.  an  Arapaho  division. . .  956 
Hanford,  Judge,  decision  of,  in  land  sev- 
eralty case 757 

HANTftwA.aPitriver  band 1052 

Ua'qihana,  an  Arapaho  division 957 

Hare,  liisHop  W.  H.,  on  causes  of  Sioux 

outbreak 840 

— ,  on  deficiency  of  Sioux  rations 827 

Harrison.  Gen.    W.   U.,   conference  of 

Tecnmtha  with 685,686 

— ,on  Tecumtha 686 

— ,  treaty  pipe 688 

Harry,  Jack,  Delaware  delegate  to  Wo- 
voka    903 

Hasi'nai,  a  Caddo  synonym 1093 

—,  application  of  term 1093 

Ha.si'ni,  a  Caddo  synonym 1092 

HATEBs.a  Cheyenne  division 1025 

Ha'thahU'HA,  an  Arapaho  warrior  order  .  987 

Havaslpai.  ghost  dance  amoug  the 654 

— ,  »ee  COHONINO. 

Hawk  feathers,  ceremonial  use  of 992 

Hawk  Man  at  arrest  of  Sitting  Bull 856 

Hawthorne,  Lieut.  H.  L.,  wounded  at 

Wounded  Knee  871 

Hayden,  F.  v.,  on  Arapahonameof  Sioux.  1057 

— ,ontheBlackfeet 957 

Hayden,  Lieut.  John,  operations  of,  at 

Wounded  Knee 876 

Haywood,  Charles,  killed  at  Wounded 

Knee 872 

Head  FEATHERS  of  the  Arapaho 964,965 

Head  washing  in  Cohonino  ceremony...  813 

Heavenly  map  of  Kilnakftk 666,694 

Heavenly  recruits,  account  of 947 

Heavy  eyebrows,  a  Cheyenne  division.  -  1026 

Hebrews,  supposed  Indian  descent  from.  ^  703 

Heckeweldeb  on  the  Kickapoo  prophet.  666 

He  Dog,  delegate  to  Washington 891 

Helwitt,  a  TIaqluit  synonym 740 

Hknnissee,  Captain,  ordered  toarrestBig 

Foot's  baud 865 

Henby,  Major,  o))erations  of,  in  Sioux 

outbreak 875 

— .  troops  nndor,  at  Pine  Ridgo 850 

Hero  gods  of  Indian  tribes 658 

HEthS'hinS'NA,  an  Arapaho  warrior  or- 
der    988 

HBwiTA'Niuw,  a  Cheyenne  division  ....  1025 

Hichaa'qutha,  an  Arapahowarriororder.  987 

Hidatsa  name  of  the  Cheyenne 1023 

—  name  of  the  Sioux 1057 

High  Backbone  killed  at  Wounded  Knee.  871, 872 

High  Hawk,  flight  of,  to  Bad  lands 884 

High  Wolf,  visit  of,  to  southern  tribes  -  908 

Hihiohenimho,  a  .Sanpoil  synonym 733 

Hillers,  J.  K.,  acknowledgments  to 655 

Hindu,  turtle  in  mythology  of 976 

HiTANiwoIv,  Cheyenne  name  of  the  Arap- 
aho   953 

H ITASINA,  Arapaho  name  of  the  Cheyenne  1 023 

HiTD'NgNA,  an  Arapaho  division 953 


1120 


INDEX   TO    PART    2 


[ETH.  ANN.  U 


Page 

HmI'sIs,  a  Cheyenne  division 1025, 1026 

HoDDENTiN,  see  Pollen. 

Hodges,  W.  T.,  killed  at  Wounded  Knee .  872 

HoOAPAOONi,  Sboshoninameof  thePaiute  1048 

HoHB,  Cheyenne  name  of  Asinihoin 1024 

HoHiLi'O,  a  Kutenai  band '731 

Hopi,  knowledge  of  ghost  dance  among. .  8U 

—  name  of  the  Paiute 1048 

—  name  of  the  whites 918 

— .use  of  bull-roarer  by 975 

Hopkins,  Albert,  and    the  Sioui   out- 
break    893 

HORN8  used  in  ghost  dance 916 

Hobse    headdress,    a    Kiowa    warrior 

order 989 

Horsemanship  of  Sioux  police 856 

—  of  the  Comanche 1046 

Horses  as  medium  of  exchange 992 

— f  Indian  belief  as  to  origin  of 724 

— ,  possession  of,  by  the  Sioux 824 

HosA,  native  name  of  Little  Raven 957 

Hota'mi-ta'niuW,  a  Cheyenne  division..  1026 
Hot  Springs  Indians,  Pit  River  Indians 

so  called 1052 

Houses  of  the  Caddo 1094 

—  of  the  Paiute 770 

—  of  the  Wichita 1095 

~,  see  Lodge,  Sweat-lodge,  Wikiup. 
Howard,    Henrt,    killed    at    Wounded 

Knee 872 

Howard,  Gen.  O.  O.,  appointed  indian 

commissioner 711 

— ,  on  the  Dreamer  religion 713 

Howling  Bull,  hypnotism  produced  by  .         895 

Hubbub,  game  of 1004 

HuGOiNS,  Capt.  E.  L.,  acknowledgments 

to 655 

— ,  quoted  on  Smohalla 717, 723 

HuMA'WHi,  a  Pit  river  band 1052 

Hummer  of  the  Arapaho 974, 975 

Hump,  ghost  dance  at  camp  of 847 

—  at  surrender  of  Sitting  Bull  fugitives . 

— ,  participation  of,  in  Sioux  outbreak 

— ,  removal  of,  recommended 

— ,  surrender  of 

— ,  arrest  of 

— ,  surrender  of  band  of 

HUNKPAPA,  a  Teton  division 

Hurst,  Capt.  J.  H.,  on  causes  of  Sioux 

trouble 

— ,  on  character  of  Sioux  rations 

— ,  arrest  of  Sitting  Bull's  band  ordered  by 

— ,  at  arrest  of  Sitting  Bull's  band 

— .appointed  indian  agent 

H(7B8T,  Major,  at   battle   of  Prophet's 

town 

Htdb,   Charles  L.,   notification    by,  of 

Sioux  outbreak 

Hypnotism  among  the  Caddo 

—  among  the  Cohonino 

—  among  the  Dervishes 

—  in  the  Crow  dance 

—  in  the  ghost  dance 799, 800, 895, 899, 916, 

917, 919,  922-926, 972, 1039, 1083, 1097, 1098 

—  in  Indian  ceremonies 922 


861 

848 
860 
862 
871 
1058 

836 

827 
862 
863 

887 


Page 

Hypnotism  in  Navaho  ceremonies 811 

—  in  Shaker  ceremony 762 

—  practiced  by  Wovoka 775, 818, 901 

—,see  Dream,  Trance. 

Iata  go,  Kiowa  name  of  theUte 1043 

Iatan,  a  synonym  of  Comanche 1043 

iBiDsfi,  a  Paiute  goddess 1051 

Idahi,   Kiowa  Apache  name  of  the  Co- 
manche    1043 

Ietan,  a  synonym  of  Comanche 1043 

Ietau,  a  synonym  of  Comanche 1043 

Igiaoyahona.  acknowledgments  to 655 

IhanktoSwan,  a  Sioux  division 1058 

Ike,  Charles,  on  Shaker  religion 760 

— ,  on  Smohalla  ceremony 727 

— .  portrait  of 728 

Ilma'wi,  a  Pit  river  band 1052 

I'mXha,  a  Caddo  division 1092 

IM.M0RTALITY  in  ghost  dauce  doctrine 786 

Imohalla,  a  Smohalla  synonym 717 

Incense  in  Sioux  ceremony 823 

Incomecane'took,  an  Okanagan  division  734 

Indian  Office,  acknowledgments  to 655 

Indian  Sam  on  ghost-dance  doctrine 784 

Inspellum,  a  Nespelim  synonym 733 

— ,  an  Okanagan  division 734 

In-the-middle,  See  Pa-ingya. 

Intie'took,  an  Okanagan  division 734 

InCna-ina,  a  synonym  of  Arapaho 953 

loNi,  a  Caddo  division 1092 

Iowa,  absence  of  ghost-dance  among  the.  816 

— ,  ghost  dance  among  the 902 

— ,  a  Sanpoil  synonym 733 

Iroquois  and  Cherokee  treaty 670 

IsaSati,  a  Santee  synonym 1058 

Isium-ita'niuW,  a  Cheyenne  division 1025 

Isle  de  Pierre,  sketch  of 734 

Itahatski,  Hidatsa  name  of  the  Sioux  ..  1057 

Itasupuzi,  Hidatsa  name  of  the  Cheyenne  1023 

ITAZIPKO,  a  Teton  division 1059 

Jackson,  H.  H.,  cited  on  Nez  Perc6  war. .  714 
Jackson,  Richard,  appointed  minister  of 

Shaker  church 758 

James,  William,  elected  elder  of  Shaker 

church ?58 

— ,  land  presented  to  Shaker  church  by  ..  758 

Janney.S.M.,  cited  on  the  Quakers 937,938 

Jerked  beef,  how  prepared 1066 

Jetan,  a  synonym  of  Comanche 1043 

Jtcarilla,  absence  of  ghost  dance  among  805 

Joan  of  Arc  and  Smohalla  compared 719 

— ,  hallucination  of.  compared  with  ghost- 
dance  doctrine 932 

Jocko  reserve,  indians  on 805 

John  Day  Indians,  a  Tlikspii'sh  synonym  743 

—,  present  habitat  of 805 

John  Day  Rivers,  a  Tftkspft'sh  synonym.  743 

Johnson,  G.  P.,  killed  at  Wounded  Knee. .  872 

Johnson,  John,  name  applied  to  Wovoka.  765 

Joseph,  Chief,  and  the  Nez  Perc6  war 711 

— ,of  Cayuse  blood 744 

— ,  refusal  of,  to  recognize  treaty 745 

Joseph  us,  description  of  Wovoka's  inspi- 
ration by 772 


ETH.  ANN.  14] 


IKDEX    TO    PART   2 


1121 


Page 

J  I'ursRS,  account  of  the 939 

Jutz.Fathkh  John,  interview  with 874 

— .atWoundi-a  Knee 872,878 

—  8iuux  conference  effected  by 867 

Ka'dohXpa'cho.  a  Caddo  HyDonym 1029 

—.account  of  the 1093 

—  early  oiu-ountered  by  French 1094 

Kahi.isi'ELM,  a  synonym  of  l*endd'<)reille.  731 

Kahmii.tpah.h  Qanilt-'lt'iiia  syuouym 736,738 

Ka'iowO.  a  Kiowadivision 1079 

Ka'itsb^'ko,  a  Kiowa  warrior  order 989 

Ka'iowC,  proper  name  of  the  Kiowa 1078 

Kai-wA,  a  Kiowa  synonym 1078 

KAMsrKLiNES,     a     synonym     of    Fend 

d'Oreille 731 

Kalispklcsses,    a    synonym    of    Fend 

d'Oreille 731 

Kamai'akan,  a  Yakima  war  chief 722,737 

K  anaheXwastsIk,  Cree  name  of  the  Chey- 
enne    1023 

KanakOk,  account  of 666, 692 

—,  adherents  to  doctrine  of 902 

— ,  endof 700 

KANiNAHOic.OjibwanameoftheArapaho.  953 

KANiNXviBH.OJibwanameof  tlieArapaho.  953 

Kansa,  gho8t  dance  among  the 902 

—  name  of  the  Comanche 1043 

—  name  of  tlie  Sioux 1057 

Ka'ntsi,  Caddo  name  of  Kiowa  Apache. .  1081 

KasI'spa,  a  I'iilus  village 735 

Kataka,  name  of  Kiowa  Apache 1081 

Kawinahan,  an  Arapaho  division 957 

Kavusb,  a  Cay  use  synonym 743 

Keam,  T.  v.,  acknowledgments  to 655 

— ,  on  Cohonino  ghost  dance 813 

Keechies,  a  synonym  of  Kichai 1095 

Keeps-his-name-always,  see  DatetekaR 
Kehth'AqCONONK,  proper  form  of  Tippe- 
canoe    684 

Kellespem,  a  synonym  of  Pend  d'Oreille  731 
Keixey,  James  E.,   killed  at  Wounded 

Knee 872 

Kellner,   August,   killed   at  Wounded 

Knee 872 

Kendall,  E.  A.,  cited  on  the  Shawano. . .  673 

— ,  quoted  on  Shawano  prophet 675 

Kendall,   Frank,    account  of   Tavibo 

by 703 

Kentucky  revival,  account  of  the W2 

Kebr,  Capt..  attacked  by  hostile  Sioux..  882 

KeteYas,  a  K''tata8  synonym 736 

Kettle  Falls,  a  Colville  synonym 732 

Kew a'tsXna.  a  Comanche  band 1045 

Kewaughtchenunauqh,    an    Okanagan 

division 734 

Kichai,  acknowledgments  to 655 

KicHAi  INDIANS,  accouut  of  the 1095 

— ,  ghost  dance  introduced  among 902 

—  name  of  the  Cheyenne 1023 

—  name  of  the  Comanche 1043 

—  name  of  the  Kiowa  Ajiache 1081 

—  name  of  the  Sioux 1057 

—  name  of  the  Wichita 1095 

— .  status  of  the 1093 

KiCKAPOO,  absence  of  ghostdanceamong.  816 


Page 

KicKAPoo,  gaost  aance  among  the 900, 902 

— ,  land  cession  by  the 692 

— ,  present  condition  of  the 700 

— ,  Pota  watomi  prophet  among  the 705 

— ,  soutliern  migration  of  the 692 

— ,  use  of  prayer  stirk  by  the 697 

KUKAPOO  Pkopiikt,  aee  KanakCk. 

Kk'Kino  Bear,  a  ghost-dance  leader 847 

— ,  portrait  of 853 

— ,  delegate  to  Wovoka 820, 894 

— ,  visit  of,  to  the  Arapaho 798,820 

— ,  ghost  dance  led  by 854 

— .  ghost  dance  mission  of 817 

— ,  o]>eratious  of,  in  Sioux  outbreak 881 

— ,  Cheyenne  scouts  attacked  by 867 

— ,  Pine  Hidge  agency  attacked  by 873 

—,  flight  of.  to  Badlands 850,852 

— ,  continued  retreat  of 867 

—,  surrender  of,  demanded 887 

— ,  surrender  of 868 

Kiqaltwalla, a  KwikwfilU  synonym...  741 

KiMOOENiH.  location  of  the 745 

KiSep,  a  Kiowa  division 1079 

King  George  men,  application  of  name. .  721 

Kiowa,  absence  of  clans  among 956 

—,  account  of  the 1078 

—  and  Sioux  early  warfare 1059 

— ,  cedar  used  in  ghost  dance  of 809 

—.confederation  of  Comanche  with 1044 

— ,  ghost  dance  among  the 786, 

802,  895,  808,  902. 906, 908 

— ,  present  condition  of  dance  among 914, 927 

— ,  glossary  of  the 1088 

— ,  migration  of  the 1044 

—  name  of  ghost  dance 791 

—  name  of  the  Arapaho 953,954 

—  name  of  Arapaho  divisions 955 

—  name  of  the  Caddo 1092 

—  name  of  the  Cheyenne 1023 

—  name  of  the  Comanclie 1043 

—  name  of  the  Kiowa  Apache .^        1081 

—  name  of  the  Sioux 1057 

—  name  of  the  whites 978 

—  name  of  the  Wichita 1095 

— ,  sacred  regard  of,  for  cedar 979 

— .synonymy  of  the 1078 

— ,  tribal  sign  of  the 1078 

— ,  warrior  organization  of  the 989 

Kiowa  Apache,  account  of  the 1081 

—  name  of  the  Arapaho 953 

—  name  of  the  Cheyenne 1023 

—  name  of  the  Comanche 1043 

KTri'n  AHls,  Kichai  name  of  Kiowa  Apache  1081 

KI'TIKITI'SH,  native  name  of  the  Wichita.  1095 

Ki'TSASH,  native  name  of  the  Kichai 1095 

KiTUNAHA,  a  synonym  of  Kutenai 731 

KiTUNA'gA,  »ee  Kutenai. 

K'KA'SAWI,  sketch  of  the 739 

K'KA'sXwi-'LiUA,  a  K'ka's&wi  synonym  .  739 

Klamath,  present  habitat  of  the 805 

Klamath  reserve,  indians  on 805 

Klikatat,  a  Kl(t'k&tat  synonym 738 

— , absence  of  Smohalla  religion  among..  727 

Klinquit,  mention  of  the 738 

KlC'kXtat,  sketch  of  the 738 

Koasati  mixed  with  the  Caddo 1093 


1122 


INDEX    TO    PART   2 


[ETH.  ANN.  14 


Page 
K'ODALPA-K'iiJAOO,  Kiowa  name  of  the 

Sioux 1057 

Ku'GU'i,  a  Kiowa  division 1079 

KOHO',  a  Caddo  gens 1093 

KoiT-TSOW,  name  applied  to  Wovoka 765 

KoMSEKA-K'iNAHYUP,  Kiowa  name  of  the 

Arapaho 954 

KoNTA'LYui,  a  Kiowa  division 1079 

Kootenai,  a  synonym  of  Kutenai 731 

KORN,  GusTAV,  killed  at  Wounded  Knee.  872 

KOTAI'AQAN,  a  supporter  of  Smohalla 72] 

— ,  Smohalla  ceremony  conducted  by 727 

KoTSA'i,  a  Comanche  band 1045 

Ko'TSOTte'KA,  a  Comanche  band 1045 

Kotso'-tIkara,  name  applied  to  the  Ban- 
nock   1051 

KoDTAiNE,  a  synonym  of  Kutenai 731 

Ko-WEE-Jow.  name  applied  to  Wovoka..  767 
KowwASSAYEE,  a  K'ka'sAwi  synonym...  738,7:^9 

K''TATAS,  a  Plskwaus  band  736 

K'TATAS-LE'MA,  a  K"tftta8  syuouym 736 

K'n'ATO.  aKiuwa  division 1079,1080 

KullasPalus,    a    synonym     of    Pend 

d'Oreille 731 

Ku'SHPfiLU,  a  synonym  of  Pend  d'Oreille.  731 

Kutenai,  account  of  the 731 

— ,  present  habitat  of  the 805 

KUTNEH A ,  a  synonym  of  Kutenai 73 1 

KO'TSANO'T,  a  former  Yakima  chief 737 

KuWAPi,  account  of  messiah  by 799 

KviT-Tsow,  name  applied  to  Wovoka 765 

Kwa'hAdi,  a  Comanche  band 1045 

KwANA,  see  Parker,  Quanah. 

KwiKwC'LiT,  sketch  of  the 741 

KwoHiTSAUQ,  name  applied  to  Wovoka..  765,771 

KwiJ'DA,  a  Kiowa  synonym 1078 

Laaptin,  a  Sahaptin  synonym 744 

Lacombe,  A.,on  etymology  of  pemmican.  1067 

Lahannas,  probable  identification  of 732 

Laitanes,  a  synonym  of  Comanche 1043 

Lake  Indians,  account  of  the 732 

Lakota,  a  synonym  of  Sioux 1057 

Lakota-Kokipa-Koshkala,  Sioux  name 

of  Roy er 848 

Lance,  fligbt  of,  to  Bad  lands 864 

Lance,  use  of,  by  Arapaho  warriors 988, 989 

— ,  use  of,  by  Kiowa  warriors 990 

Land  treaty  with  Cheyenne  and  Arap- 
aho   899 

— ,  see  Treaty. 

Land  severalty  bill,  effect  of,  on  north- 
western tribes 757 

Language,  Arapaho,  characteristics  of..  1012 

— ,  Cheyenne,  characteristics  of 1027 

— ,  Comanche,  characteristics  of 1046 

— ,  Kiowa,  characteristics  of 1080-1081 

— ,  Paiute,  characteristics  of 1050 

— ,Sioux,  characteristics  of 1060 

— ,  Sioux,  dialects  of  the 1058 

—,tee  Glossary. 

La  Pla  yk,  a  synonym  of  Comanche 1043 

LaPWai,  mission  established  at 745 

Lartielo,  a  Spoknn  synonym 732 

La  Salle,  Kiowa  Apache  mentioned  by . .  1081 


Page 

Laulewasik A w,  revelation  of 672 

Lea,  Agent,  Rosebud  census  by 830 

Lee,  Ann.  founder  of  the  Shakers 941 

Lee,  Capt.  J.  M.,  acknowledgments  to 655 

— ,  account  of  Tii vibo  by 701 

— ,  ajipointed  iiidian  agent 887 

— ,  on  Paiute  ghost  dance 784 

— ,  on  Sioux  story  of  sacred  pipe 1062 

— ,  on  Wovoka's  father 765 

— ,  respect  of  Indians  for 888 

Left-hand,  an  Arapaho  chief 779,957 

— ,  ghost  song  composed  by 961 

— ,  land  treaty  signed  by 899 

Lefi-hand,  Grant,  aoknowledgmentsto.  655 

— ,  crow  dance  organized  by 901 

—,  delegate  to  AVovoka 900 

— ,  in  the  ghost  dance 1038,1039 

— ,  song  composed  by  wife  of.  1032, 1035, 1036, 1038 

Lepage,  name  applied  to  John  Day  river..  743 

Letter  from  Apiatan  to  the  Kiowa 911 

—  from  Wovoka 776,  780,  781 

Lewis  and  Clark  among  Columbia  river 

tribes 742 

— -,  mention  of  Wheelpoo  by 732 

—  on  Arapaho  habitat 956 

—  on  Cheyenne  early  habitat 1024 

—  on  the  Coospellar 732 

—  on  the  Kiowa  Apache 1081 

—  on  the  Kutenai 731 

—  on  the  Sahaptin 745 

— ,  the  Sokulk  met  by 735 

L'Iatan,  a  synonym  of  Comanche 1043 

Liaywas,  mention  of  the 738 

Light  from  coal  oil,  Shaker  idea  concern- 
ing    749 

Lightning,  Indian  notion  concerning 908 

—  in  Paiute  ghost  song 1054 

Linkinse,  an  Isle  de  Pierre  synonym 734 

Little,  a  Sioux  prisoner 848 

Little  Bow,  acknowledgments  to 655 

Little    Chief,    Cheyenne    delegate    to 

Wovoka 895 

Littleno- HEART,  delegate  to  Washing- 
ton   891 

Little  Raven,  an  Arapaho  chief 957 

— ,  delegate  to  Wovoka 900 

— ,  song  composed  by 998 

Little  Woman,  songs  composed  by 1032, 

1035,1036,1038 
Little  Wound,  conduct  of,  in  Sioux  out- 
break    884 

— ,  ghost-dance  council  held  by 820 

—  ignored  in  Sioux  difficulty 832 

— (Kicking  Bear's  surrender  effected  by..  868 

— ,  operations  of,  in  Sioux  outbreak 881 

Lodge,  Smohalla  ceremonial 726 

— ,  tee  House,  Wikiup,  Sweat-lodge. 

Logan,  James,  killed  at  Wounded  Knee.  872 

LohIm,  habitat  of  the 742 

— ,  sketch  of  the 743 

Lone  Wolf,  a  Kiowa  chief 1079 

Long,  — ,  on  Cheyenne  name  of  Sioux 1057 

Looking-glass,  a  Nez  Perc6  chief 714 

LoOKiNGUP.an  Arapaho  division 957 

Lost  Bird,  see  Zitkala-noni. 


KTII.  ANN.  14] 


INDEX   TO   PART   2 


1123 


Tage 
LowKH  BBULli  AOKNCT,  contrcil  of  indiaiiK 

at 849 

Mackinaw,  meaning  of 976 

MacMi'bray,  Maj.  J.  W..  acknowledj;- 

liieuta  to 655 

— ,  on  Colunibia  indian  cosmolo^ry 722 

— ,  on  eclipst'rt  jtredieted  by  Sniohalla 720 

— , on  Indian  troublea  in  the  northwest.. .  716 

— ,  on  Sniolialla 717,718 

— ,  on  Sniohalla  religion 719, 725 

ItlAdPiE  hclil  xacred  in  ghoat  dance 823,982 

MAOriK  FEAi'HKK.^.  ceremonial  use  of 999 

—  lir(^«ent<'d  by  Wovoka -  901 

.—  ])rized  by  Paiute 775 

Mai.i.ehy,  Oabrkk,  on  Sioux  pipe  legend  1063 

Mammals,  indian  tradition  concerning...  722 

Manda.n,  glio.st  dance  among  the 817 

Mann,    Lieit.    James     I).,     killed    at 

Wounded  Knee 872,875 

Mann,  M.G.,  Piiget  Sound  missionary...  700 
Manposo'tiouan,  Kiowa  name  of  ghost 

dance 791 

MaqpeLuta,  native  name  of  Ked  Cloud.  1058 

MaqpiAto,  Sioux  name  of  the  Arapaho  . .  954 
Mahanshobisiioo,  Cheyenne  name  of  the 

Sioux 1057 

Ma  RUBY,  Pierre,  nseof  tcrniLiiitanesby.  1043 

Mabguebite,  survivor  of  Wounded  Knee.  878,879 

>TARicoPA,ab8enceof  ghost  dance  among.  805 

Martin,  J.  T.,  cited  on  Shaker  ceremony.  748 

Martin,  T.  P.,  acknowledgments  to 655 

Martinez,  Andbes,  acknowledgments  to.  655 

MA'SE'p.a  Caddo  synonym 1092 

Masoji  VALLEY,  description  of 765,769 

M  ATST'SHKOTA,  a  Cheyenne  division 1026 

Matthews,   Washington,    acknowledg- 
ments to 655 

— ,  on  etymology  of  Nakai-dokll'ni 705 

— ,  on  ghost  dance  among  the  Xavaho 809 

— ,  on  Hidatsa  name  of  the  Sioux 1057 

— ,  on  Navaho  hypnotism 811 

— ,  on  present  condition  of  the  Navaho. . .  809 

— ,on  significance  of  Navaho  songs 1009 

McClintock,  W.  F.,  killed  at  Wounded 

Knee 872 

McCuk,  J.  M.,  killed  at  Wi)unded  Knee. .  872 

McCiLLOUOH,  John,  a  Delaware  captive.  ■  668 
McGiLLYOCDDY,  V.  T.,  management  of 

Indians  by 845,  852 

— ,  on  causes  of  Sioux  outbreak 831,840 

— ,  on  Sioux  outbreak 888 

— .relieved  as  indian  agent 828 

McKennev    and    Hall    on    Tecumtha 

among  the  Creek 687 

McLain,  Miss  L.,  acknowledgments  to  ..  655 
McLaughlin,  James,  advises  against  im- 
mediate arrest  of  Sitting  Bull 852, 854 

—,  advises  removal  of  Sitting  Bull 848 

— ,  elfort  of,  to  arrest  Sitting  Bull's  band..  860 

— ,eflbrt  of,  to  arrest  Kicking  Bear 847 

— ,  Indian  police  praised  by 859 

—.  interview  of,  with  Sitting  Bull 849 

— ,  on  Sioux  ghoi^t  dance .'  787 

— .on the  Sioux  outbreak 843 


Page 
McLauohlin,  James,  Sitting  Bull's  arrest 

arranged  by 855 

— ,  Sitting  Bull's  removal  advised  by 854 

Mde  wakaS  TOSWAS.aSioux  division...  1058 

Mkacham,  a.  D.,on  .Smohalla  religion 711 

— ,  on  character  of  Columbia  river  tribal 

lands 709 

Meatwho,  a  Mitaui  synonym 734 

MKDALof  Greenville  treaty 671 

—  presented  to  ApiataH 914 

Medewacanton,  a  Sioux  divi«ion 1058 

Medicine,  practice  of,  by  Shakers 761 

—,  rites  of,  before  battle 689 

— ,  see  Disease. 

Medioine-arbow  ceremony 1026 

Medicine  bags,   destruction   of,  during 

Shawano  craze 679 

—,  use  of,  condemned  by  Kiinakfik 694 

Medicine  Lodge,  treaty  of,  in  1867 957 

Medici.vemen  defined 980 

— ,  position  of,  in  gliost  dance 916 

Meil,  J.  W. ,  killed  at  Wounded  Knee 872 

Meli''l£ma,  a  Tenino  synonym 742 

Menard,  L.,  acknowledgments  to 655 

Mebbiah,  Colonel,  operation  of,  against 

Big  Foot 865 

— ,  troops  under,  in  Sioux  outbreak 830 

MEBBiCK,J.L.,citedon  Mohammedanism  932 
Mescalebo,   absence    of     ghost    dance 

among 805 

Mescal  rite  introducedamongtheCaddo  904 

Meshon,  a  Mitaui  synonym 734 

Messenoeb,  another  name  of  Biiiiik'i 909 

Messiah,  idea  of,  among  various  peoples.  658 

—  craze,  responsibility  of,  for  Sioux  out- 
break    828,831 

— ,»«!  WOVOKA. 

Metal,  tabu  of,  in  ghost  dance 798 

Meteowwee,  a  Mitaui  synonym 734 

Methodists,  accountof ,^...  939 

Methow,  a  Mitaui  synonym 734 

Mezo,  Wm.  S.,  killed  at  Wounded  Knee. .  872 

Miami,  opposition  of,  to  Tecumtha 684 

MiAYUMA,  a  Clieyenne  d  ivision 1026 

Michigan  Histobical  Society,  Pontiao 

manuscript  deposited  with 663 

MiCKSUCKSEALTON,  a  Kutenai  band 731 

Miles.  Gen.  N.  A.,  on  aspect  of  Wounded 

Knee  atfairs 874 

^.  inNezPerc6  war 714 

— ,  on  causes  of  ghost  dance 816 

— ,onca  ses  of  Sioux  outbreak 826,833,843 

— ,  on  dispatch   of  troops  in   Sioux  out- 
break    852 

—,  on  mortality  at  Wounded  Knee 870,871 

— ,  operations  of,  in  Sioux  outbreak 850, 

882,  837,  888,  890 

— ,  opinion  of,  on  Sioux  excitement 849 

—,  on  Sitting  Bull 861 

— ,  on  reduction  of  Sioux  rations 827 

Milky  way,  indian  conception  of 1053 

Miller,  Henby.  killed  at  Wounded  Knee.  871,881 

Milleb,  William,  an  Adventist 944 

MixikaSzd.  a  Teton  division 1059 

MiKiTABI,  ghost  dance  amoufi  the 817 


1124 


INDEX    TO    PART   S 


[KTH.  a:  N.  I 


Page 
MiNiTABi,  see  Htdatsa. 

>ll^sl(>^■AKlEs  at  Wounded  Knee 874,875,878 

Mission  fight,  description  of  the 875 

M'ssK'N  INDIANS,  ghost  dance  among  the.  804 

Missions  among  the  Caddo 1094 

Missouri  Indians,  jihost  diince  among. ..         91)'^ 

MTf'STAVii'NCT.  a  Cheyenne  diviaiou 1020 

MiTAUi,  sketch  of  the 734 

MiTHAW,  tee  MiTAUi. 

MiTHOUiES,  a  Mitaui  synonym 734 

Mnemonic  aymbols  invented  by  Smohalla.         720 

Modoc,  Pit  river  tribes  raided  by 1052 

— ,  present  habitat  of  the 805 

Mohammed  and  Smohalla  compared 719 

Mohammedanism  and  ghost -dance  doc- 
trine compared 930 

MoHAVK,  attendance  of,  at  ghoat  dance  ..  805 

— ,  knowledge  of  ghost  dance  by  the 814 

— ,  ghost-dance  doctrine  among  the. . . 785 

Mo'Ki,  account  of 1038 

— ,  song  composed  by 1032, 1035. 1036, 1038 

MoKi,  see  Hopi. 

Montcalm,  consideration  of,  for  Pontiac.         669 

Moon,  Arapaho  myth  concerning  the. . ..        1006 

— ,  symbolism  of  the 905 

Moon  Head,  a  Caddo  ghost-dance  leader.  903, 904 

— ,  account  of 904 

Morgan,  T.  J.,  acknowledgments  to  ...t.         655 
— ,  on  cause  of  Sioux  outbreak 825, 829 


— ,  on  flight  of  Sioux  to  Bad  landa 

— ,  on  mortality  at  Wounded  Knee  , .. 

— ,  on  redaction  of  Sionx  rations 

— ,  on  Wounded  Knee  massacre 

— ,  tour  of  inspection  by 

Mormons,  conversion  of  Indians  by.. 

—  and  the  ghost  dance 

— ,  belief  of,regarding  the  Indians 

— ,  endowment  robe  of  the 

— ,  Smohalla  among  the 

—.treatment  of  Indians  by 

Mortuary  cnstom  of  the  Cheyenne  . 

—  dance  of  northwestern  indians 

—  sacrifice  by  prairie  tribes 

—  use  of  sacred  paint 

Moses,  chief  of  the  Isle  de  Pierre 

— ,  a  Nez  Perc^  priest 

— ,  encounter  of,  with  Smohalla 

— ,  Smohalla's  belief  concerning 

MOTSAi',  a  Comanche  band 


Mount  Grant,  Paiute  name  of 

Murphy,  Jos.,  killed  at  Wounded  Knee.. 
Musical  instruments,  lack  of,  in  ghost 

dance  

MOtsianata'niuW,  Cheyenne    name   of 

Kiowa  Apache 

Myth,  regeneration,  of  the  Hopi 

— ,  see  Cosmology. 


Na'bai-da'cho,  a  Caddo  division . 
Nabedachk,  a  Caddo  division .  -  - 
Nacogdoches,  a  Caddo  division . 

Nada'ko,  a  Caddo  division , 

— ,  early  mention  of  the 

— ,  $ee  Anadarko. 


1050 
872 


1081 
811 


1092 

1092 
1092 
1092 
1094 


Page 
Nadi'isha-de'na,  native  narae  of  Kiowa 

Apache 1081 

Nadouessi,  a  synonym  of  Sioux 1050 

Nadowesi,  a  synonym  of  Sioux 1057 

Nadowesiu,  a  synonym  of  Sioux 1057 

Na-isha,  native  name  of  Kiowa  Apache..  1081 

Nakai-doklTni,  account  of 704 

Na'ka'na'wan,  a  Caddo  division 1092 

Nakash,  ghost  song  composed  by 985 

— ,  visit  of,  to  Wovoka 803,  807,  817,  894 

Na'kasine'na,  name  of  northern  Arapaho.  954 
Nakay-doklunni,  gee  Nakai-dokli'ni. 

Xa'kohodo'tsi,  a  Caddo  division 1092 

Nakota,  a  synonym  of  Sioux 1057 

Xa'lani,  Navaho  name  of  the  Comanche.  1043 

Nami  Piap,  a  Columbia  Indian  god 730 

Nandacao,  identified  with  Nadako 1094 

NanigCkwa,  Paiute  nameof  ghost  dance.  791 
Nasisana  ka-au'-shan,  Caddo   name  of 

ghost  dance 791 

Nanita, Kichai  nameof  the  Comanche..  1043 
NANONi'KSKARE'NiKi,  Kicbal  name  of  the 

Cheyenne 1023 

Narcelle,  Narcisse,  in  Sioux  outbreak.  802 

Nashi'tosh,  a  Caddo  division. 1092 

Na'shom,  a  Caddo  synonym 1092 

Na'shonTt,  a  Catldo  synonym 1092 

Nashtowi,  Wichita  delegate  to  Wovoka.  903 

Nassonite,  a  Caddo  synonym 1092 

NatAa,  Wichita  name  of  the  Comanche.  1043 

Natchez,  a  Paiute  chief 1048 

Natchitoches,  a  Caddo  division 1092 

Natenehina,  Arapaho  nameof  the  Sioux.  1057 

Natni,  Arapaho  name  of  the  Sioux 1057 

Natnihina,  Arapaho  name  of  the  Sioux. .  1057 
Natural  phenomena.  Indian   idea  con- 
cerning    721 

— ,  sacred  regard  for 919 

— ,  symbolism  of 905 

Navaho,  absence  of  ghost  dance  among.  810, 926 

—  and  Arapaho  warfare 954 

— ,  ghost-dance  doctrine  among 785 

— ,  hypnotism  in  ceremony  of 811 

—  name  of  the  Comanche 1043 

—  name  of  the  Paiute 1048 

— ,  pollen  used  in  dereraonies  of 705 

— ,  significance  of  songs  of 1009 

— ,  statistics  concerning  the 809 

Nawat,  native  name  of  Left-hand 957 

Nawathi'neha,  name  of  southern  Arap- 
aho    955 

Na'wunkna,  nameof  southern  Arapali.>..  955 

NEBRAbKA  troops  in  Sioux  outbreak 876 

Necklaces  of  human  fingers 1024 

Nespelim  and  Sanpoil  affinity 733 

—  and  Spokan  affinity 733 

— ,  sketch  of  the 733 

Nettles,  R.  H.,  killed  at  Wounded  Knee.  872 

Nevada,  geographic  character  of 765 

Newell,  C.  H.,  killed  at  Wounded  Knee.  872 

Nez  PERcfc,  a  Caddo  synonym 1092 

— ,  a  Sahaptin  synonym... 744 

—,  affinity  of  the  Piilns  with 735 

— ,  affinity  of  Wa'napfim  with 735 

—  and  Cay  use  intermarriage 744 


ETII.  ANN.  14] 


INDEX    TO    PART   3 


1125 


rage 

Nez  VEKct,  onuso  of  war  with 712 

—  habitat  and  population 805 

—.visit  of,  tn  Wovoka 805 

— ,  fffie  Sahai»tin. 

NiAHANO',  aun^  compoHMl  by 1099 

NiakktsikOtk,  Kichai  name  of  the  Sioux.  1057 
NiXrhakTs  kOrikiwAs-hOski,  Wichita 

nanio  of  the  Arapatio 954 

NlA'THUA,  Arapalio  name  for  the  whit«8.  962,978 

Nl'CHiNfi'NA,  a  Kiowft  synonym. 1078 

NirULUlTA,  a  Tlaqluit  synonym 740 

Niekehikwats-kOniki,  Wichita  name  of 

the  Clieyenno 1023 

Ni'Els-HAErs-Kt'RiKi,  a  CadiUi  syuonym. .  1092 

NTshk'Onti',  tee  MooN  Head. 

NiSQCALLY  in  treaty  of  1854 751 

—  membership  in  Shaker  church 759 

— ,  Shaker  religion  among  tlie 747 

NockayDelklinne,  see  Nakai-doklI'ni. 

No  Flesh,  flight  of,  to  Bad  lands 884 

No'KONi,  a  Comanche  band 1044 

NoBCOK,  acknowledgments  to 655 

NosE-PiEBCiNQ  by  the  Caddo 1092 

No  Water's  camp,  game- wheel  at 1075 

—,  ghost  dance  at 823.846.915 

N'POCHLE,  a  Sanpoil  synonym 733 

NuHiNtt'NA.  an  Arapaho  warrior  order  ...  987 

NCma,  a  synonym  of  Comanche 1043 

— ,  a  synonym  of  Paiute 1048 

NuMBEE,  sacred,  in  ghost  dance 782, 919, 1000 

— ,  sacred,  in  Shaker  religion 751 

KCmi'naA',  a  Paiute  god  ..., 1051 

NOnaha'wu,  an  Arapaho  warrior  order. .  989 

Nyu'taa,  song  composed  by 1097 

Oakixaokkn,  an  Okanagan  division 734 

— ,  a  synonym  of  Okanagan 734 

OcETi  Sakowin,  a  synonym  of  Sioux 1057 

OCHECHOTES,  a  synouym  of  Uchi'chol 738,740 

Offering  of  sacred  objects 916 

—  to  the  eagle 1100 

Offley,  Colonel,  troops  under,  in  Sioux 

outbreak 850 

OOALALA,  a  Teton  division 1058 

—  in  Sioux  outbreak 882,885 

—  knowledge  of  the  messiah 819 

OhknoSpa,  a  Teton  division 1059 

6'iviMA'NA,  a  Cheyenne  division 1025 

Ojibwa,  absence  of  ghost  dance  among  ..  816 

— ,  early  warfare  by  the 1059 

— ,  effect  of  Shawano  religion  on  the 680 

—  names  of  the  Arapaho 953 

—  name  of  the  Groa  Ventres 955 

— ,  Pota watomi  prophet  among  the 706 

— ,  Tenskwatawa  among  the 677 

Okanaoan.  sketch  of  the 734 

Okinakane.  an  Okanagan  synonym 734 

Okiwahkine,  an  Okanagan  synonym 734 

Omaha,  absence  of  ghost  dance  among.. .  816 

— ,  Caddo  name  of  the 1093 

—.study  of  the 654 

— ,  visit  to  the 767 

Omaha  dance,  crow  dance  a  modification 

of 901 

One  Feather  in  the  Few-Tails  affair. . . .  889, 890 


Page 

OoTLASHOOT,  ft  Kntenai  band 731 

OuiENTATioN  of  Arapaho  tipi 986 

—  of  cam]>ing  circle 1026 

—  ,««  Cardinal  points. 

Obage,  ghost  dance  among  the 002 

—  name  of  the  Comanche 1043 

—  name  of  tho  Sioux 1057 

Ota's-ita'niuw',  a  Caddo  synonym 1092 

Otehmin.  Antonio,  Might  of,  to  El  Paso. ..  660 

Oto.  ghost  dance  among  the 902 

—  name  of  tho  Comanche 1043 

—  name  of  the  Sioux 1057 

— ,  condition  of  ghost  dance  among 927 

O'TUoCNr,  a  Cheyenne  division 1026 

Oualla-Oualla.  a  Wallawalla  synonym  .  744 

Odichram,  a  Tlaqluit  synonym 740 

Owen,  CoL.,at  Battle  of  Prophet's  town..  688 

PAtwecA,  application  of  the  name 1043, 1044 

PaoXnavo,  Shoshoni  and  Comanche  name 

of  the  Cheyenne 1028 

Pa'qatsO,  a  Comanche  baud 1045 

Pa-guadal,  native  name  of  Red  Buffalo.  1083 

Paha'Na,  Uopi  name  of  the  whites 978 

Pah  Utes,  a  synonym  of  Paiut« 1048 

Pahva.nt  confounded  with  the  Paiute...  1048 

Pa-iRgta,  a  Kiowa  prophet 1083 

— ,  repute*}  powers'of 900, 907 

Paint,  how  regarded  by  Cheyenne  and 

A  rapaho 779 

— ,  mortuary  use  of 879 

—  obtained  from  Wovoka 775,778 

—  on  ghost  shirts : 790 

—  presented  by  Wovoka 797, 9fi0, 901 

—  used  by  the  Arapaho 971 

—  used  by  the  Cheyenne 1029 

—  used  in  ghost  dance 798, 

814, 821, 823. 919,  922,  997, 1098 
Faicte,   Cohonino  knowledge    of   ghost 

dance  from 612 

— ,  gambling  song  of  the 1009 

—,  ghost  dance  among  the..  >. 654, 

784.  802,  806. 926, 927 
— ,  ghost  dance  introduced  among  Wala- 

pai  by 814 

— ,  glossary  of  the 1056 

—  method  of  conversation 770 

—  mode  of  living 770 

—  name  of  ghost  dance , 791 

—  name  for  the  whites 978 

— ,  Navaho  taught  about  messiah  by 811 

—  notion  concerning  eclipse 773 

—  on  Klamath  reserve : 805 

—  on  Warmspring  reserve 805 

—  ,  population  of  the 1050 

— ,  Porcupine  among  the 794 

—,  reception  of,  into  Mormon  church 790 

— ,  akeUh of  the 1048 

— ,songsof  the 1052 

—.synonymy of  the 1048 

— ,  Tavibo  among  the 701 

— ,  see  WovoKA. 

Pai-ycchimC,  Hopi  name  of  the  Paiute..  1048 

Pai-yutsI,  Navaho  name  of  the  Paiute. . .  1048 

Pa'kam alli,  a  Pit  river  band 1052 

Pa'kiut,  Smohalla  services  at 727 


1126 


INDEX    TO    PART   2 


[ETH.  ANN.  14 


Page 

pA"KiCT-'Lte'MA,  a  Ta'klma  synonym 737 

Palmer,  Agent,  report  of,  on  Sioux  ex- 

citement 848 

Palouse,  a  Pji'lua  synonym 735, 737 

Palu,  Washo  name  of  the  Paiute 1048 

Palus  and  Wa'napGm  affinity 735 

— .  incorporation  of  Ctiamna'pCtm  with. ..  739 

— ,  sketch  of  the 735 

Pambzimina,  Shoshoni  name  of  the  Sioux.  1057 
Pani  Piques,  French  name  of  the  Wichita       1095 

Pansy  Society  and  the  Sioux  outbreak..  893 

Papago,  absence  of  ghost  dance  among  - .  805 

Papitsinima,  Comanche  name  of  Sioux..  1057 
PapshpCn-'lSma,  a  synonym  of  Pend  d' 

Oreille 731 

Parker,  Quanah,  a  Comanche  chief 1046 

— (Opposition  of,  to  ghost  dance 902 

Parker,  Mrs  Z.  A.,  on  the  Sioux  ghost 

dance 916 

Parkman.  Francis,  cited  on  Pontiac 665, 669 

— ,  Pontiac  manuscript  referred  to  by 663 

Parr,  Harriet,  cited  on  Joan  of  Arc 935 

Parton,  Eliza,  acknowledgments  to 655 

Parton,  George,  acknowledgments  to. . .  655 

Pa'tadal,  influence  of,  in  ghost  dance  . . .  914 
— ,  see  Poor  Buffalo. 

Pa'th£sk£,  account  of 700 

Patrick,  — ,  quoted  on  Potawatomi  proph- 
ets'dance 706 

Patterson  AND  Brown's  mission 940 

Paviotso,  application  of  term 1048 

Pawnee  and  Arapaho  warfare 954 

— ,  ghost  dance  among  the 902,927 

— ,  influence  of  ghost  dance  over  the 926 

—  name  of  the  Arapalio 954 

—  name  of  tlie  Kiowa  Apache 1081 

—  name  of  the  Sioux 1057 

Peace  pipe  of  the  Sioux 1062 

Pelloatpallah,  a  Pa'lua  synonym 735, 745 

Peloose,  a  Pa'lua  synonym 735 

Pemmican,  derivation  of 1067 

— ,  ghost  song  reference  to 991 

— ,  preparation  of 1067 

Pe'na'nde,  a  Comanche  band 1045 

Pe'nateka,  a  Comanche  band 1045 

— ,  ghost  dance  among  the 901 

—,  migration  of  the 1044 

Pend  d'Oreille,  account  of  the 731 

—,  land  treaty  with  the 731 

—.present  habitat  of  the 805 

Penney,  Capt.    C.  G.,  appointed  Indian 

agent 887 

Perfume,  grass  used  as 823 

Personal  names,  Shawano,  note  on 683 

Peruvian  belief  in  a  messiah  660 

Phister,  N.  p.,  on  ghost-dance  doctrine. .  784 

— ,  on  Wovoka's  father 765 

Photographs  of  the  ghdst  dance 654 

Pictography  of  Kiowa  calendar.  906,907,909,910 

«-  of  the  ghost  dance 1060 

—  on  gaming  wheel 994 

—  on  ghost-dance  costume 982 

—  on  ghost  shirts 790,916 

— ,  tUunderbird  in 969 

Pierce,  F.  E.,  appointed  Indian  agent 887 


Page 

Pima,  absence  of  ghost  dance  among 805 

Pine  Bird,  flight  of,  to  Bad  lands 884 

Pine  Kidge  agency,  arrival  of  troops  at..         850 

—  attacked  by  Brul6s '873,875 

— ,  changes  in  boundaries  of 830 

— ,  delegates  from,  to  Wovoka 820 

—,  delegation  from,  to  Washington 891 

— ,  destruction  of  property  at 892 

— ,  dissatisfaction  of  iudians  at 844 

— ,  flight  of  Indians  of.  to  Bad  lands 850 

— ,  ghost  dance  at 846 

— ,  ghost-dance  council  held  at 82C 

— ,  ghost-dance  excitement  at 848 

—,  Indians  of,  meet  commissioners 841 

— ,  missions  on,  abaudimed 874 

— ,  reduction  of  rations  at 832,845 

— ,  report  of  Sioux  delegates  at 820 

— ,  restlessness  of  Indians  at 845 

— .return of  Sioux  hostiles  to 861 

— ,  visit  of  .\piatan  to 911 

Pinon  nuts,  how  regarded  by  Cheyenne 

and  Arapaho 779 

PinOtgC,  a  Cheyenne  division 1026 

Pipe  ceremony  in  ghost  dance 915 

—  in  Caddo  mythology 1093 

— ,  peace,  broken  by  Sitting  Bull 854 

— ,  peace,  of  the  Cherokee 1063 

— ,  sacred,  in  chargeof  northern  Arapaho.  955 

— ,  sacretl ,  of  the  Arapaho 956, 1003 

— ,  sacred,  of  the  Sioux 823, 1062 

— ,  sacred,  referred  to  in  ghost  song 1072 

— ,  sacred  regard  for. 959,  960,  961 

— ,  symbolism  of,  in  ghost  dance 789 

— ,  treaty,  illustrated 68S 

— ,  use  of,  in  ghost  dance 1064 

Pishquitpah,  sketch  of  the 739 

PiSKWAUS  and  Isle  de  Pierre  affinity 735 

—,  sketch  of  the 736 

PiSQUOUSE,  a  Piskwaus  synonym 737-738 

Pissrow,  an  Okanagan  division 734 

Pit  River  Indians,  account  of  the 1052 

— ,  ghost  dance  among 785,  804 

Piute,  a  synonym  of  Paiute 1048 

Pleasant  MEN,  an  Arapaho  division 957 

Plenty  Horses. Lieut.  Casey  killed  by..         888 
Plumb,  Agent,  account  of  ghost  dance  by.         806 

P'na,  a  village  on  Columbia  river 716, 717 

— ,  meaning  of 735 

— ,  Smohalla  ceremonial  at 727 

~,aee  Priest  rapid?. 

Po'HOi,  a  Comanche  band 1045 

Pointed  Hearts,  a  Coeur  d'A16ne  syn- 
onym           733 

Poland,  Col.,  troops  under,  at  Rosebud.         850 

PoLANYUP,  a  Kiowa  warrior  order 989 

Pole,  sacrifice,  in  Sioux  ceremony 823 

— , ««  Tree. 

Police,  Sioux,  arrrest  of  Sitting  Bull  by.  856-858 

— ,  Sioux,  bravery  of 860 

— ,  Sioux,  moderation  of 869 

Pollen,  use  of,  in  Apache  ceremony 705 

Pollock,  Oscar,  killed  at  WoundedKnee.  871, 872 

PoLoi,  Henry,  acknowledgments  to 655 

POLONCHES.  a  Pa'lus  synonym 735 

PONCA,  ghost  dance  among  the 816, 902 


ETII.  AKN.  U] 


INDEX    TO    PART   2 


1127 


PoNDERAs. »«  Petto  D'OBEiriK. 

PoNTi AC,  character  of 

—  inaniiscri])t,  reference  to 

Poor  BCFFAU).a  ghoHt-tlaiice  leafier 

— ,  Kiowa  uieHsiah  deiegatiou  under 

— ,  jmrtrait  of 

PoHcfriNE,  account  of  moHsiah  by 

— .  elfect  of  mn-saiali  visit  of 

— ,  ghoat  song  <'omposed  by 

,  statement  of,  concerning  niessiah 

— ,  visit  of,  to  Wovoka 703,  784, 803, 

PoTAWATOMi,    absence   of  ghost   dance 

among 

— ,  disciples  of  Kanakftk 

— ,  ghost  dance  among  the 

—  settlement  at  Tipi)ecnnoe 

PoTAWATOMI  PROPHET,  account  of 

PoTRERO,  prophecy  of  Indians  of 

PowDEB,  sacred.  <m  dance  ground 

— ,  sacred,  use  of,  in  battle 

— , ««  PoLl,KN. 

Powell,  J.  W.,  quoted  on  the  Palute 

Powers,  John,  ministerofSliakerchurch. 
Powers,  Stephen, on  Pit  River  Indians.. 
Pbathkr,  W.  H.,  Sioux  campaign  song 


Page 

668 
603 
908 
907 
008 
793 
818 
1028 
819 
817, 894 

816 


by. 


Pratt,  Orson,  on  the  mossiah  belief 

Prayer,  Lobd's.  Arapaho  equivalent  of. . 

Prayer  STICK,  used  by  Kiinakftk 

Phesbytbkians,  attitude  of,  toward  Shak- 
er religion 

PBEsroTT,  W.  H.,  on  effect  of  civiliiation 
in  Peru 

— ,  on  golden  age  of  Anahuac 

Preston.  Lieut.  tiUY,  at  battle  of  Wound- 
ed Knee 

Pretty  Back  on  the  Sioui  outbreak 

Priest  rapids,  Smohalla  performances  at. 

— .  nee  P'na. 

Primeau,  Louis,  guide  in  attack  of  Sitting 
Bull 

— ,  interpreter  for  Sioux  delegation 

Principal Doos,  a  Kiowa  warrior  order.. 

Pritts,  J.,  citeil  ofi  Delaware  prophet 

Prophets,  various,  compared 

Prophet's  TOWN,  battle  of 

— ,  tee  Tippecanoe. 

PsH  w  anapCm,  a  K"tgtii8  synonym 

Pueblos,  absence  of  ghost  dance  among. 

—.revolt  of,  in  1080 ; 

— ,  9ee  llopi,  Taos. 

Pu.MPKlN  SEED  in  Caddo  mythology 

PCtci,  information  concerning  Cohonino 
from 

PuYAi.LUP  in  treaty  of  1854 

Pyramid  LAKE,  buttle  of,  in  1860 


705 
804 
918 
790 

10S4 
758 
1052 

882,  883 

703 

966,977 


760 

659 
658 

873 
839 
725 


856 

891 


688 


QamI'lh,  a  Plakwaus  cliief 

QamTl-'lema.  a  PVskwaus  band 

QA'PNfsII-'LfiMA,  sketcli  of  the 

Q'ma'shpal,  a  Cteur  d'Ali^ne  synonym. 

QUAKERS,  accountof  the - 

Quanah,  former  name  of  father  of 

— ,  see  Parker,  Quanah. 

QUAPAW  name  of  the  Comanche 


736 

805, 926 

659 

1093 

813 
751 
771 

736 
736 
739 
733 
936 
1014 


Page 

QuiARLPi,  a  Colville  synnnjm 732 

Quirt  of  the  Dog  soldiers 987 

QuoiT-TSow,  another  name  for  Wovoka . .  703 

Qdoitze  ( )w.  name  ajtplied  to  Wovoka . . .  765 

QwO'lhhwaI'PCh,  aKld'kJltiit  synonym.  738 

Rabbits  inPalutemyth 1051 

. — ,  a  Kiowa  warrior  order 989 

Rain  invoked  by  tlie  bull-roarer 975 

—  songs  of  Wovoka 772 

Ranters,  account  of  the 936 

Rapid  City,  api>earance  of  troops  at 850 

RAPiDiNDiAN8,a8ynonymof  Gros  Ventres  9.55 

rations,  Sloui,  table  of 839 

—,tee  SioDX  outbreak. 

Rattle  of  the  Dog  soldiers 987 

—  used  by  Arapaho  warriors 988 

Raven,  sacred  regard  for  the 982 

Real- DOGS,  a  Kiowa  warrior  order  989 

Red  as  a  sacred  color 1037 

Red  Buffalo,  song  composed  by 1083 

Red  Cloud,  adherent  of  messiah  doctrine.  848 

—,  an  Ogalala  chief 845,1058 

— ,  confidence  in,  by  agent 8.32 

— ,  declaration  of,  for  ghost -dance  doctrine.  821 

— ,  ghost  dance  council  held  by 820 

— ,  operations  of,  in  Sioux  outbreak 881 

— ,  opposition  of,  to  land  cession 845 

—.portrait  of 846 

— .responsibility  of,  for  Sioux  outbreak..  852 

—,  surrender  of  band  of 882 

—  thwarted  by  McGillycuddy 845 

Red  Cloud,  Jack,  conduct  of,  in  Sioux 

outbreak 884 

RcD  Feather,  name  of  Paul  Bbj-nton...  971 

Red-lodges,  a  Cheyenne  division 1026 

Red  Tail  in  the  gltost  dance 1085 

Red  Tomahawk,  a  Sioux  policeman 856 

— .portrait  of —  856 

—,  Sitting  Boll  sliot  by 857 

Red  Wolf,  delegate  to  Wovoka 900 

Regan,  Michael,  killed  at  Wounded  Knee  872 
Regeneration,  ideaof,  ridiftuled  by  south- 
ern Ute  806 

—,  Indian  belief  in 818 

—  in  ghost-dance  doctrine 785,  796 

—  of  the  earth 959.1030.1054.1073 

— .  power  of.  attributed  to  Wovoka 821 

Reid,  Henry,  acknowle<lgment8  to 665 

Reinecky,  F.  T..  killed  at  Wounded  Knee  872 

Rem y.  J.,  on  the  Kentucky  revival 943 

Resurrection,  see  Regeneration. 

Return-from-scout.  vision  of  wife  of 916 

Richard,   Louis,  interpreter    for  Sioux 

delegation 891 

Ridge  PEOPLE,  a  Cheyenne  division 1025 

RiTUALof  Smohalla  religion 725 

Rivers,  reference  to,  in  ghost  song 1032 

Roberts,  J.,  Arapaho  sacred  pipe  seen  by  961 
Robinson,  Lieutenant,  scouts  under,  in 

Sioux  outbreak 850 

Roosevelt,  Theodore,  quoted    on     the 

Sword-bearer  atVair 707 

Rose,  wild,  use  of  seeds  of 978 

Rosebud  agency,  changes  in  land  bound- 
aries of 830 


1128 


INDEX    TO   PART   2 


[ETH.  ANN.  14 


Page 
Rosebud    aoenct,    delegates    from,    to 

Washington 8^1 

— ,  delegates  from,  toAVovoka 820 

— ,  flight  of  Indians  of,  to  Bad  lands 850 

— ,  ghost  dance  at 847 

— ,  number  of  Sioux  at 845 

— ,  outbreak  of  Indians  of,  predicted 800 

Koss,  — ,  on    northwestern    indian    land 

troubles 710 

EOYEB,  D.  F.,  agent  at  Pine  Ridge 828,  848 

— ,  alarm  of ■ 849 

— .consultation  of,  with  General  Miles...  848 

— ,  on  mortality  at  Wounded  Knee 871 

— ,  removal    of    Sioux    Indians     recom- 
mended by 852 

— ,  statement  to,  on  Sioux  outbreak 839 

RuoEE,  General,  on  Big  Foot's  move- 
ments   865 

— ,  on  causes  of  Sioux  outbreak 834 

— ,  on  mortality  at  Wounded  Knee 870 

— ,  ordered  to  arrest  Sword-bearer 707 

Sacrifice,  mortuary,  by  prairie  tribes 782 

—  pole  of  the  Sioux 822 

— ,  scarification  as  a 898 

— ,  see  Offeeino. 

Sa'dalso'mte-k'inago,  Kiowa   name    of 

Kiowa  Apache 1081 

Sage,  acknowledgments  to 655 

—,»ee  Nakash. 

Sagebrush,  use  of,  in  sweat-bath 822 

Sage-hen  held  sacred  in  ghost  dance 982 

—  inPalutemyth 1051 

—  symbol  on  ghost  shirts 823 

Sa'ghalee  Tthe,  a  Columbia  indian  god  -  719, 722 

Sahaptin,  sketch  of  the 744 

— ,  see  Kez  Pkrc^. 

Saint  John,  dance  of,  described 935 

Saint  Paul  mission  among  the  Colvillc. .  732 

Saint  Vitus  dance,  origin  of 935 

Sak'ota,  Kiowa  name  of  the  Cheyenne...  1023 
Salishan  tribes,  absence  of  ghost  dance 

among 805 

Salmon  dance  of  northwestern  Indians  . .  728 

—  fishing  among  Columbia  Indians 717 

Salton  sea,  indian  belief  concerning 804 

Samii.kanuigh, an  Okanagan  division  ...  734 
Sanfobd,  Colonel,  troops  under,  in  Sioux 

outbreak 850 

Sanitika.  Pawnee  name  of  the  Arapalio  .  954 

Sanko,  Kiowa  name  of  the  Comanche 1043 

Sanpoil  and  Nespelim  affinity 724 

—  and  Spokan  affinity 733 

— ,  sketch  of  the 733 

Sans  Arcs,  a  Teton  division 1059 

Sans  Pcei.les,  a  Sanpoil  synonym 733 

Santee,  absence  of  ghost  dance  among  . .  816 

—,  divisions  of  the 1058 

Sa'pani,  Shoshone  name  of  Gros  Ventres.  955 

Sabaminuka,  a  Winnebago  leader 700 

SaretIka,  Comanche  and  Shoshoni  name 

of  Arapaho 954 

SXBftTiKA,  Wichita  name  of  the  Arapaho.  954 

Sarlilso,  a  Spokan  synonym 732 

Sabsi,  absence  of  gL^ jt  dance  among 817 


Sasa'ba-ithi,  an  Arapaho  division 

Sa-sis-e-tas.  a  synonym  of  (Cheyenne 

Sauhto,  Caddo  name  of  the  Comanche. .. 

Sauk,  ghost  dance  among  the 

Sauk  and  Fox,  absence  of  ghost  dance 

among 

—  allied  with  Tecunitha 

— ,  influence    of     Potawatomi    prophets 

among - 

Sawpaw,  a  Sklnjiii  synonym 

Scabby,  a  Cheyenne  division 

Scabby  Bull,  name  adopted  by  Sitting 

Bull 

Scaffold  burial  by  the  Cheyenne 

Scalps  in  Cherokee  myth 

Scarification  as  a  mortuary  custom 

— ,  sacrificial 

Schaff,  Philip,  on  dance  of  Saint  John.. 

— ,  on  Fifth -monareliy  men 

— ,  on  the  Flagellants 

SCHARTEL,  T.,  killed  at  Wounded  Knee. . 
ScHOFiELD,  Gen.  J.  M.,  telegram  to,  on 

Sioux  trouble 

Schoolcraft,  H.  R.,  on  Fontiac 

— ,  on  Pontiac  manuscript 

— ,  on  Tecuratha 

I  — ,  on  Winnebago  prophecy 

!  Schools,  eastern,  objection  of  Sioux  to.. 
— ,  «e«CARLisLE,  Civilization,  Education. 

Schbooyelpi,  a  Colville  synonym 

ScHWENKKY,  P.,  killed  at  Wounded  Knee. 

SCHWOGKLPI,  a  Colville  synonym 

Schwoyelpi,  a  Colville  synonym 

Scott,  Capt.  H.  L.,  acknowledgments  to. 

— ,  on  ghost-dance  doctrine 

— ,on  Moon  Head 

— ,  on  Sitting  Bull 

— ,  on  reputed  power  of  Sitting  Bull 

— ,  ordered  to  investigate  ghost  dance 

Scouts,  loyalty  of  at  Wounded  Knee 

Seapcat,  a  Si'apkat  synonym 

Sk'HiwCQ,  native  name  of  Weasel  Bear.. 

Seicha,  the  Arapaho  sacred  jiipe 

Selwyn,  W.  T..  account  of  Sioux  visit  to 
Wovoka  by 

— ,  interview  of,  with  Kuwapi 

— ,  inauguration  of  Sioux  ghost  dance 

— ,  warning  by,  of  Sioux  outbreak 

Semat,  a  Kiowa  division 

— ,  Kiowa  name  of  Kiowa  Apache 

Seminole  allied  with  Tecumtha 

Senijextee,  se".  Lake  Indians. 

SE'TXs-'LbMA,  habitat  of  the 

Setkopti,  Paul,  acknowledgments  to 

Sktt'aiSti,  tipi  symbolism  of 

Sewatpalla,  aPa'lus  synonym 

ShA'aw6,  a  Yakima  chief 

Sha''chidi'ni,  a  former  Caddo  village 

Shafteb,  <;ol.,  on  the  Few-Tails  affair... 

— ,  troops  under,  in  Sioux  outbreak 

Shagawaumikong,  location  of 

Sh ahaN,  Osage  name  of  the  Sioux 

Shahaptian   tribes,    absence   of  ghost 
dance  among 

Shaiela,  Sioux  name  of  the  Cheyenne  . . 


Page 

957 

1023 

1043 

902 

816 

685 

706 
740 
1025 

896 
1027 
809 
782 
898 
935 
938 
936 
872 


665 
663 
691 
661 

837 

732 
872 
732 
732 
655 
785 
904 
895 

896,  897 
900 
881 

737,  738 
959 
960 

820 
798 
819 
821 
1079 
1081 
687 

738 
655 
911 
735 
727 

1094 
890 
850 
679 

1057 

805 
1023 


ETH    AKN.  li) 


INDEX    TO   PART   2 


1129 


Page 

Shaiesa,  Sioiix  name  of  the  Cheyenne...  wa 

SHAKER8,  account  of  the 746, 941 

— ,  chn racter  of  the 780 

— ,  growth  of  church  of 759 

—,  organization  of  church  of 758 

— ,  tenets  of  religion  of -..  759 

— ,  Wicliershani  on  religion  of 751 

Shallatt<K)S,  a  W'shii'niltu  synonym 730 

Shangreau,  Louis,  conduct  of,  in  Sioux 

outbreak 884 

— ,  interpreter  for  Sioux  deleeation 891 

Shanwapappom,  a  K''tfttii»  synonym 736 

SHAPUPU-'LifiMA,  native  name  of  Yowa- 

Inch's  followers 760 

Sharp  Nose,  acknowledgments  to 655 

— ,  Clieyenne  delegate  to  Wovoka 776, 900 

Sbave  Head  at  arrest  of  Sitting  Bull 857 

—  wounded  in  Sitting  Bull  flght 857 

—  killed  in  Sitting  Bull  fight 858 

Shawano,  final  defeat  of  tlie 672 

— ,  personal  names  of  the 683 

—,  tribal  range  of  the 683 

Shawano  Prophet,  tee  Tknskwatawa. 
Shawwawa  Kootiacan,  tee  ShA'awS. 

Sheep,  Charley,  acknowledgments  to...  655 

— ,  uncle  of  Wovoka 767 

Shell,  aigniflcanee  of  the 1001 

Sheridan,  Gen.  P.  H.,  promises  of,  to  Nez 

Perc<i9 714 

Shianavo,  Comanche  name  of  the  Chey- 

er  le 1023 

Shi^ua,  Wichita  name  of  the  Cheyenne. .  1023 

Shinny  stick  of  tiie  Arapaho 964 

Shipafu,  a  pueblo  Indian  magic  lagoon  . .  659 
Shirt,  tee  Ghost  shirt. 
SHisHiNowYTslTANiuW,  Cheyenne  name 

of  the  Comanche 1043 

Shiwamsh,  a  Cay  use  synonym 743 

Shi'wanIsh,  a  Sahaptin  synonym 744 

ShmoijCla,  tee  Smohalla. 

Short  Buix,  arrest  of  band  of 876 

— ,  continued  retreat  of 867 

— ,delegate  to  Wovoka 820 

— ,  flight  of,  to  Bad  lands 850,  852, 884 

— ,  ghoat  dance  led  by 788,  817, 847, 1084 

— .Indians  urg^d  to  dance  by 849 

— ,  operations  of,  in  Sioux  outbreak 881 

--,  Pine  Ridge  agency  attacked  by 873 

— ,  portrait  of 851 

— ,  surrender  of,  demanded 887 

— ,  surrender  of 868 

—,  visit  of.  to  Wovoka 797,819,843,894 

Shoshoni  and  Arapaho  warfare 954 

^■-  and  Comanche  affinity 1043 

— .  ghost  dance  aniong 805,  806,  807, 809,  817,  894 

— ,  early  knowledge  of  the  messiah  by  . . .  797 

— ,  influence  of  giiost  dance  over  the 926 

— ,  messiah  delegates  aniong  the 818,894 

—  name  for  ghost  dance 791,920 

—  name  of  the  Arapaho 0J>4 

—  name  of  the  Cheyenne 1023 

—  name  of  the  Comanche 1043 

—  name  of  the  Gros  Ventres 955 

—  name  of  the  Pa  lute 1048 

—  name  of  the  Sioux 1057 


Page 

Shoshoni  name  for  the  white* 703,978 

— .present  habitat  of  the > 806 

— ,  reception  of,  into  Mormon  church 790 

-,8tudyof  the 654 

— ,  Tiivibo  among  the 701 

— ,vi8itof  Apiatafi  to 911 

-.visit  of,  to  Wovoka 818,89* 

Shyiks,  mention  of  the 738 

Si'Xpkat,  a  PTskwaus  band 735 

Sibley,  — ,  quoted  on  the  Caddo 1094 

SichaSqu,  a  Teton  division 1058 

S1CKBI.S,  Miss  E.C.,  acknowledgments  to.  655 
— .  Sword's  account  of  gliost  fiance  jire- 

sentcd  by 797 

Sides,  Johnson,  visit  of  Captain  Dick  to.  784 

— ,  Wovoka  confounded  with 765 

Sign,  triiial,  i»f  Kiowa  Apache 1081 

— ,  of  the  Arapaho : . .  954 

-i,  of  the  Caddo 1092 

— ,of  the  Cheyenne 1024 

— ,  of  the  Comanche 1043 

— .of  tlie  Kiowa 1078 

— .  of  the  Sioux 1057 

Signal,  war,  of  the  Sioux 869 

Sign  langvage  as  medinm  of  ghost-dance 

communication 808 

SiHASAPA,  a  Teton  division 1059 

Simmons,  J.  W.,  a  delegate  to  the  Yakima.  IIU 

— ,  elect«d  elder  of  Shaker  church 758 

SiNAPOiLS,  a  Sanpoil  synonym 733 

SiNDi,  a  Kiowa  hero  gml 1064,1080 

Si'NUiYO'i,  a  Kiowa  division 1079 

Sineeguombnah,  an  Upper  Spokan  syno- 
nym    732 

SiNHUMANisH.  a  Spokan  synonym 732 

SINIPOUALS.  a  Sanpoil  synonym 733 

SiNKOMAN,  a  Spokan  synonym 732 

SiNPAivEUSH,  a  Sanpoil  synonym 733 

SiNPOHELLECHACH.  an  Okanagan  division.  734 

— , aSanpoil  synonym 733 

SiNPOILSOHNB,  a  Sanpoil  syijonym 733 

SiNSIL'SE,  an  Isle  de  Pierre  synonym 734 

SiNSPEBLiSH,  a  Nespelim  synonym 733 

SINTI,  a  Kiowa  hero  god , . .  1064, 1080 

SINTOOTOO,  a  Middle  Spokan  synonym...  732 
SiNWHOYELPPETOOK.  an  Okanagan  divi- 
sion   734 

Sioux,  absence  of  ghost  dance  among  cer- 
tain bauds  of 816 

— ,  account  of  the 1057 

—  and  Cheyenne  hostility 1024 

—  and  Kiowa  early  warfare 1080 

— ,  delegation  of,  to  Wovoka 813, 894 

— .discontinuance  of  ghost  dance  among.  927 

—  drawings  of  the  ghost  dance 1060 

— ,  failure  of  crops  among 828 

— .  features  of  ghost  dance  among 802, 822 

— ,  first  knowledge  of  messiah  among  the.  819 

—,  ghost  dance  among  the 654, 

787. 796, 816, 817, 819. 915 

— ,  glossary  of  the 1075 

— ,  how  affected  by  the  ghost  dance 927 

—  habitat  and  population 824 

—  name  of  the  Arapaho 954 

—  name  of  the  Cheyenne 10*23 


1130 


INDEX    TO    PART   2 


[ETH.  ANN.  14 


Page 
Siocx,  number  of,  in  ghost  dance 817 

—  name  of  ghost  dance 791 

—  outbreak,  account  of  the 843 

—  outbreak,  causes  of 824,825,829 

—  outbreak,  cost  of 843, 891. 892 

—  outbreak,  etfect  of,  on  neighborhood. . .  892 

—  outbreak,  end  of  the 888 

—  outbreak,  number  killed  in 871,801 

—  outbreak,  warning  of 821 

—  outbreak,  see  Wounded  Knee. 

— ,  popuhition  of  the 844 

— ,  reduction  of  rations  amoug 827 

—  reservation,  division  of 840 

— ,  reservation  experi  ence  of 833 

— ,  songs  of  the 1061 

— ,  symbolic  representation  of 789 

— ,  synonymy  of  the 1057 

— ,  treatment  of,  by  government 827 

—  treaty  of  1868 824,839 

—  treaty  of  1876 825 

—  treaty  of  1877 838 

— ,  tree  used  by,  in  ghost  dance 979 

— ,  tribal  sign  of  the 1057 

— ,  visit  to  the 767 

SisitoSwaS,  a  Sioux  division 1058 

SissETON,  a  Sioux  division 1058 

SiTANKA,  »ee  Big  Foot. 

Sitting    Bull    (Ara-paho)^    acknowledg- 
ments to 655 

— .belief  of,  regarding  ghost  dance 786 

— ,  decline  of  interest  of,  in  ghost  dance..  901 

— ,  ghost  song  composed  by 972 

— ,  ghost  song  introduced  by 965 

— ,  hypnotism  performed  by 899,923,972 

— ,  instruction  in  ghost-dance  doctrine  by .  895 

— ,  portrait  of. 896 

— ,  prediction  of 909 

— ,  reputed  power  of 896, 897 

— ,  sacred  feather  conferred  by 919 

— ,  sketcli  of 895 

— ,  statement  of,  at  Anadarko  council 913 

— ,  visit  of,  to  Wovoktt 817,  894, 901 

Sitting  Bull  (*Siottx),  account  of  trouble 

with 843 

— ,  arrest  of 857 

— ,  attempt  to  arrest 854 

— ,  death  of 857, 860 

— ,  evil  influence  of 844 

— ,  flight  of  wan-iors  of 858 

— ,  ghost  dancu  at  camp  of 853 

— ,  ghost  dance  continued  by 847 

—.ghost  dance  invited  by 847 

— ,  interview  of  McLaughlin  with 849 

--,  mapof  tight  at  camp  of 859 

— .  mischief  plotted  by 854 

~,  number  killed  in  fight  with 891 

— ,  number  of  followers  of 864 

— ,  opposition  of,  to  land  cession 845 

— ,  order  for  arrest  of 855 

— ,  peace  pipe  broken  by 854 

— ,  plan  of,  to  evade  arrest 855 

— ,poi  trait  of 858 

— ,  removal  of,  advised 848, 854 

— ,  responsibility  of,  for  Sioux  outbreak. .  832, 852 
^,  sketch  of 860 


Page 
Sitting  Bull  (Sioux),  surrender  of  war- 
riors of 860, 862,  871 

SiUR  Poils,  a  synonym  of  Sanpoil 733 

SKADDAL,a  synonym  of  Ska'utftl 736 

Sk alzi,  a  synonym  of  Kutenai 731 

Skamoynumach,  an  Okauagan  division  ..  736 

Ska'ctal,  a  Plskwaus  band 734 

Skeechaway,  a  C(eur  d'Alene  synonym.  733 

Skeetsomish,  a  C(fur  d'Alene  synonym.  733 

Skien,  a  synonym  of  Sktn]>a 740 

Skin,  a  synonvm  of  Sklnpii 740 

Skinpa,  sketch  of  tlie 740 

Skinpah,  a  synonym  of  Skinpa 738.740 

SkitsamCq,  a  synonym  of  C<eur  d'Alene.  733 

Skitswish,  a  synonym  of  Coeur  d'Alene..  733 

Skokomish,  Shaker  religion  among  the  ..  747 

Skull,  butfalo,  figurative  reference  to 1002 

— ,  buffalo,  use  of,  in  ceremonials 980 

Skunkberey  people,  a   Kiowa  warrior 

order 989 

Sku'tani.  Sioux  name  of  Gros  Ventres. . .  955 

SKWA'NANX.a  Plskwaus  hand 736 

Skyuse,  a  Cay  use  synonym 743 

Slocum.  John,  account  of 746, 752 

— ,  conversion  of 751 

— ,  elected  elder  of  Shaker  church 758 

— ,  how  regarded  by  the  Shakers 750 

Smallpox,  appearance  of,  in    Columbia 

region 743 

Smawhola,  a  Smohalla  synonym 717 

Smith,  John,    elected   elder   of  Shaker 

chnrch 768 

Smohalla,  account  of 708 

—  religion,  account  of  the 708 

—  religion,  doctrine  of 716 

—  religion,  tribes  under  influence  of 731 

Smoh ALLER,  a  Smohalla  synonym 717 

Smohallow,  a  Smohalla  synonym 717 

Smohanleb,  a  Smohalla  synonym 717 

Smohollie,  a  Smohalla  synonym 717 

Smokeholer,  a  Smohalla  synonym 717 

Smokeller,  a  Smohalla  synonym 711,717 

Smoking,  ceremonial,  by  Arapaho 918, 1730 

Smoky  lodges,  a  Clieyenne  division 1025 

Smuxale,  a  Smohalla  synonym 717 

Snakes,  handling  of.  by  Crazy  dancers: . .  1033 

—  in  Sioux  mythology  1063 

Snohollie,  a  Smohalla  synonym 717 

Snooholler,  a  Smolialla  synonym 717 

Snow-snake    and  Arapaho    game    com- 
pared    1007 

Snyder.  Simon,  cited  on  Sword-bearer 707 

SoKULK,  a"Wa'napftm  synonym 735 

SoMAHALLiE,  a  Smohalla  synunyui 717' 

SONo,  closing,  of  the  Arapaho 1012 

— ,  closing,  significance  of 918 

— ,  gambling,  of  the  Paiute 1009 

—  of  the  Sioux  campaign 883 

Songs,  gbost-dance,  rehearsal  of 5I8 

—  in  Smohalla  ceremony 730 

—  of  the  Arapaho 958 

—  of  the  Caddo 1096 

—  of  the  Cheyenne 1028 

—  of  the  Cnmanebe 1046 

—  of  the  ghost  dance 920,953 


ETH.  ANN.  1*] 


INDEX    TO    PART   2 


1131 


Page 

Songs  of  the  Paiute 1052 

—  of  the  Sliakers 755 

—  of  the  Sioux »17, 1061 

— ,l*uitite.  characterof 1050 

— ,  rain,  of  Wovoka 772 

SousA,  J.  P.,  aeknowledRments  to 655 

SouTllEY,  It.,  cited  on  French  proi)tietM. ..  9:i9 

— ,  cited  on  Methoilists 941 

So'WANiA,  ft  ClHiyenne  synonym 1025 

SOWWANI'U,  the  Algonquian  spirit  world.  982 
SOYENNOM,  mention    of,  by   Lewis    and 

Clark 7« 

Spaniards.  Indian  rej;ard  for  the 676 

— ,  relations  of.  witli  the  Caddo 1094 

Spear  men,  an  Ara])aho  warrior  order . . .  98S 

Spirit  wor).d.  location  of 982,983 

SpofforI),  a.  R.,acknowledf;mentsto 655 

Spokan,  present  habitat  of  the 805 

— .sketchof  the 732 

SPOKIHN19H.  a  Spokan  synonym 732 

SPOKO.MISH,  a  Spokan  synonym 732 

Spotted  Horse,  an  Arapaho  chief 956 

—  on  the  Sioux  outbreak 839 

—  on  the  Wouwied  Knee  massacre 885 

Squannaboos,  a  Skwa'nAnft  synonym 736 

SQi'AXiNin  treaty  of  1854 751 

—  leaders  in  Shaker  religion 746 

—  membership  in  Shaker  church 75D 

Squirrel,  Caddo  delegate  to  Wovoka 903 

SQiT-?ACHT-rN,  see  Slocum,  John. 

Staitan,  a  synonym  of  Cheyenne 1023 

Stalkoosum,  a  PIsk  waus  chief 736 

Standing  I!eau,  Kicking  Bear's  surren- 
der effected  by 868 

Standing  Bear,  Ellis,  acknowledgments 

to 655 

Standing   Bull,  Cheyenne   delegate   to 

Wovoka 900 

Standing  Eock  agency,  delegates  from, 

to  Washington 891 

— .disaffection  of  iudiansat 834 

—,  ghost  dance  at 847,848 

Standing    Soldier,  scout   at  Wounded 

Knee 876 

Star,  evening,  personification  of  the 1098 

— ,  morning,  Indian  reverence  for 1011 

Star  men.  an  Arapaho  warrior  order 987 

Stenhouse,  T.  B.  H.,  cited  on  Mormonism  790 

Stephen,  A.M., acknowledgments  to 655 

— ,  on  Cohon  ino  ghost  dance 812 

— ,  on  Hopi  regeneration  myth 811 

— ,  on  Navaho  knowledge  of  ghost  dance.  810, 811 

Steptoe,  Col.,  light  of,  with  Chief  Moses .  734 
Stevens,  I.  I.,  on  Cayuse  and  KlOkatiit 

hostility 738 

-  ,on  the  Cayuse 744 

,  on  the  meaning  of  Yakima 737 

— ,  on  the  Piskwaus 736 

—.treaty  of  1854  by T51 

Stietshoi.  a  Cipur  d'Alene  synonym 733 

Stobshaddat,  a  Ya'klm4  synonym 737 

Stone.  H.  B.,  killed  at  Wounded  Knee. . .  872 
Straight  Head,  a  delegate  to  Washing- 
ton   891 

Strings  knotted  as  message  bearer 659 


Page 

Stueois.  Colonbl,  in  Nez  Veni  war 714 

Sumneb,  Col.  £.  V.,  ordered  to  arrest  Big 

Foot 864 

— ,  troops  under,  in  Sioux  outbreak 850 

Sun,  Indian  myth  concerning 971 

— .  I'aiute  notion  concerning  the 773 

—,  personification  of  the 1097 

— ,  prayer  to  the 915 

— ,  sacred  regard  for  the 919 

— ,  symbolism  of  the 905 

— ,see  Eclipse. 

Son  dance  among  the  Cheyenne 706 

—  among  the  Kiowa 1080 

Sunday  selected  for  the  ghost  dance 824 

SuTA'si'NA,a  Cheyenne  division 1025 

SCta'ya,  a  Cheyenne  division 1025 

Sutherland,  T.  A.,  on  Nez  Perc«  war 714 

Suti,  a  synonym  of  Sfita'ya 1025 

Sweat-bath,  prelim inary  to  ghost  dance . .  787, 

803, 822 

— ,  use  of,  described 822 

Sweat-lodge,  buffalo  skull  in  front  of 980 

— .  ceremonial,  of  the  Arapalio 989 

— ,  ghost-song  reference  to 981 

—  of  the  Arapaho 960 

—  of  the  Sioux  described 822 

— ,  use  of,  in  ghost  dance 798 

—.use  of  the 981 

SwiELPEE,  a  Col ville  synonym 732 

Sword,  George,  acknowledgments  to 655 

— .accountof  ghostdance  by 796 

— ,delegate  to  Washington.. 891 

— ,  on  advent  of  the  messiab 816 

— ,  on  Sioux  knowledge  of  the  messiah. . .  819 

— ,  vision  of 821 

— ,  on  Wounded  Knee  massacre 885 

Sword,  Jennie,   survivor   of   Wounded 

Knee 879,880 

Sword-bearer,  account  of 708 

—,  effect  of  affair  of,  on  the  Crow 816 

— ,  origin  of  name 706 

Symbolism, ceremonial,  i^Sbakerreligion.  761 

—.color,  in  ghost  dance 919 

—.color,  in  Smohalla  ritual 725,729 

— .  earth,  turtle  the  representative  of 979 

— .  mnemonic,  invented  by  Smohalla 720 

—  of  an  amulet 905 

—  of  natural  phenomena 905 

—  of  the  buffalo 980 

—  of  cedar 809,979 

—  of  the  cross 1011 

—  of  theorow 1072 

—  of  the  ghost  dance  920 

—  of  the  planets 823 

—  on  ghost  shirts 823 

Synonymy  of  the  Caddo 1092 

—  of  the  Cheyenne 1023 

—  of  the  Comanche 1043 

—  of  theKiowa 1078  , 

—  of  the  Paiute 1048 

—  of  theSioui  1057 

Tabinshi,  visit  of,  to  Wovoka 807 

Tabu  of  certain  articles  in  ghost  dance. .  788, 

798, 916, 921 


1132 


INDEX   TO    PART   2 


[ETH.  ANN.  14 


Page 

Tabu  of  Comanche  names 1044 

—  of  fire  in  certain  ghost  dances 802 

Tauu'i,  Kiowa  name  of  Iviowa  Apaclie. . .  1081 
Tagya'ko,    Kiowa    name    of    nortliern 

Arapaho 955 

Tai'Xq,  slsetch  of  the 742 

Taigh,  a  Tai'-aq  synonym 742 

Ta-ih,  a  Tai'-aq  synonym 742 

Tai-kieapain,  a  Taitinapam  synonym  ..  739 

Taiktla,  a  Tai'-aq  synonym 742 

Taitinapam  and  Kldkatat  affinity 738 

—.sketch of  the 739 

Tai'vo,  Shoshonean  name  for  the  whites-  978 

Ta'ka-i,  Kiowa  name  of  the  whites 978 

Tall  Bear,  hummer  used  by 975 

Tall  Bull,  Cheyenne  delegate  to  Wo- 

voka 775,900 

Tama,  acknowledgments  to 655 

Tamana'ratara,  Shoshoni  name  of  ghost 

dance 791 

Tana'katUn,  Shoshoni    name   of    ghost 

dance 791 

Tani'bankn,  a  Caddo  synonym 1092 

TANi'BATHA,a  Caddo  synonym 1092 

TanI'ma,  a  Comanche  hand 1043 

Tanner,  John,  on  OJihwa  name  of  Gros 

Ventres 955 

— ,  on  the  Shawano  prophet 673 

— ,  on  Tenskwatawa  among  the  Ojibwa  . .  677 

T'A5tPK'KO,  a  Kiowa  warrior  order 989 

Taos,  ghost  dance  at 805,926 

Tapanash,  sketch  of  the 740 

Ta'pteal,  application  of  name 739 

Ta'sawTks,  a  Palus  village 735 

Ta'bhin,    Comanche     name    of    Kiowa 

Apache 1081 

Tatanka  Ivotanke,  native  name  of  Sit- 
ting Bull 860 

Tatqunma,  the  proper  form  of  Thatuna.  745 

Tattookd  people,  the  Wichita  so  called.  1095 
Tatum,  Lawrie,  Wichita  interpreter  to 

Wovoka  delegation 903 

Ta' VIBO,  account  of 701, 764 

— ,  Wovoka's  account  of 771 

Tawakoni,  a  Wichita  subtribe 1095 

Tawe'hash,  a  synonym  of  Wichita 1095 

Taylor,  Liect.,  at  surrender  of  Big  Foot-  867 

Taylor,  Maj.,  at  battle  of  Prophet's  town  688 

Tchilouit,  a  Tlaqluit  synonym 740 

Teccmth A,  account  of 681 

— ,  address  of,  to  Harrison 721 

— ,  defeat  of 689 

— ,  end  of 691 

—,  etymology  of 681 

—  joins  the  British  army 690 

— ,  later  career  of 690 

Telegrams  on  Sioux  trouble 835,836 

Te'nahwit,  a  Comanche  band 1045 

TEna'wa,  a  Comanche  band 1045 

Tk'Sbiyu'i,  a  Kiowa  warrior  order 989 

Tenino,  present  habitat  of 805 

— ,  sketch  of  the 742 

Tbnsk  w  at  a  wa,  account  of. 670 

—.etymology  of 674 

—.extent  of  influence  of 927 


Page 

Tepda,  a  Kiowa  synonym 1087 

Terry,  Gen.,  pursuit  of  Sitting  Bull  by. .  860 

Tetau,  a  synonym  of  Comanche 1043 

Ttrz  Pel6e,  a  synonym  of  Comanche. ..  1043 

TETON,a  Sioux  division 1058 

— ,  account  of  the 1058 

— ,  number  of,  in  ghost  dance 817 

Texas  Ben,  offer  of  services  by 893 

Tha'kahixS'na,  Arapaho  name  of  Kiowa 

Apache 1081 

Thatuna,  origin  of  name 745 

ThioC'nawat,  Arapaho   name  of  ghost 

dance 791 

Thompson,  A.  H.,  account  of  Tavihoby..  703 

— ,  acknowledgmente  to 655 

— ,  on  the  Paiute  prophet 702 

Three  Stars,  Clarence,  interpreter  for 

Sioux  delegation 891 

Thunder,  indian  notion  concerning 908 

— ,  personification  of  the 1097, 1099 

Thunder  bay,  origin  of  name 968 

Thunderberries  used  as  food 996 

Thdnderbird,  account  of  the 968 

— ,  figure  of  the , 969 

— ,  reference  to,  in  Arapaho  song 973 

— ,  song  of  the  ., 97^ 

Thunder's  nest,  origin  of  name 968 

Tiana'ni,  death  of 727 

— ,  Smohalla  service  conducted  by 727 

TiLFORD,  Colonel,  troops  under,  in  Sioux 

outbreak gso 

TiLHULHWiT,  a  Tlaqluit  synonym 740 

TI'lijCni,  sketch  of  the 742 

Time  reckoning  among  Indians 774 

TiPi,  a  Sioux  word 1059 

—  of  the  Arapaho 957 

Tippecanoe,  account  of 681 

— ,  proper  form  of 684 

TiToSwAS,  a  Sionx  division 1058 

— ,  see  Teton. 

TiviB,  William,  acknowledgments  to  ... .  655 

Tlaqluit,  sketch  of  the 740 

Tlinkit,  sacred  regard  of,  for  the  crow..  982 

Tobacco  ofi'ering  by  the  Sioux 822 

ToBi.v,  James,  appointed  minister  of  Sha- 
ker church 758 

To'NQYA.GU'ADAL,  Kiowa  nameof  Red  Tail  1085 

ToSkoS'ko,  a  Kiowa  warrior  order 989 

TooHDLHULSOTE,  a  Dreamer  priest 713 

TopiNiSH,  a  Qa'pnlsh-'lgma  synonym 739 

—  and  Kldkatat  affinity 738 

Tops  used  by  Arapaho  boys 1006 

Totem,  significance  of 696 

TowAHNAHiooK,  application  of  name 742 

TowAKONi  Jim,  acknowledgments  to 655 

Trances  in  ancient  times 929 

—  in  Shaker  religion 746,751,752 

—  of  the  Shawano  prophet 673 

—  of  Smohalla 719 

—  of  Wovoka *. 771 

— ,  see  Dream,  Hypnotism,  Vision. 

Transformation  in  ghost  dancedoctrine.  1068 

Treaty  between  Iroquois  and  Cherokee.  670 

— ,  Caddo,  of  1835 1094 

— ,  Comanche,  of  1835 1044 


ETH.  ANN.  UJ 


INDEX    TO    PART   2 


1133 


Page 

Treaty,  effort  of,  on  theSionr 8J9 

— ,  tiiihini  of  government  to  fulfill 710-712, 

827,  830,  831,  834, 835,  836,  840 
— ,  Klown,  of  1837 1081 

—  of  Kdwnrdaville 082 

—  of  Gn-etnillo 671 

—  of  Medicine  Lodge  in  1867 967,1044 

—,  Sioux,  of  1868 824,839 

— ,Sioux,  of  1878 825 

— ,  SioHi,  of  1877 838 

—,  Yakima,  of  1855 737 

Treaty  pm-e  illustrated 688 

Thee,  sacred,  in  ghost-dance  symbolism.  789 

—  used  in  Cohonino  ceremony 813 

—  used  in  ghost  dance 802,  823, 916, 979, 1075 

—,K«  Cedar,  CorroNwooD,  Pole. 

Troops,  appearance  of,  among  the  Sioux.  847, 850 


^,  conduct  of,  at  Wounded  Kuee. . . . 

— ,  effect  of,  on  ghost  dance 

— ,  etfect  on  Sioux  of  appearance  of. . 

—  fonuedof  Indians 

—  killed  at  Wounded  Knee 

— ,  necessity  for,  in  Sioux  ouillreak . 


876 
853 
852 
891 
871 
832 
— ,numbcrof,  in  Sioux  outbreak 850,868 

1057 
989 
751 
989 
734 
687 
743 
743 
705 
725 
6«0 
861 

1024 
884 

891 


Tsabakosh,  Caddo  name  of  the  Sioux 

TsXS'Yi'i,  a  Kiowa  warrior  order 

TSCHADDAM  KEI.IOION,  aCCOUnt  of 

TseSta'nmo,  a  Kiowa  warrior  order 

TsiiXANE.  an  Okanagan  division 

TUKABACHI,  visit  of  Tecumtha  to 

TCkspC'sh,  sketch  of  the 

TCkspCsh-'lEma,  a  Ttikspt^sh  synonym.. 
TuLE  POLLEN  used  in  Navaho ceremony.. 
TUMWATER,  Smolialla  performances  at. . . 

Top  AC  Amaru,  a  Peruvian  hero  god 

TupPER,  Major,  pursuit  of  Sioux  by 

TCHKKY  FEATHERS  ou  Clieyenne  arrows.. 

TnRNiNO  Bear,  flight  of,  to  Bad  lands 

TUR.MNO   Hawk,  delegate  to  Washing. 

ton 

—  on  Wounded  Knee  massacre 884,  885,  886 

Turtle  in  Arapaho  mythology 959 

^in  primitive  mythology 976 

Turtle  RIVER,  identification  of 1029 

TcsHEPAW,  »  synonym  of  Kutcnai 731 

Tu'SHiPA,  application  of  the  term 731 

Twoiiio,  Daniel,  killed  at  Wounded  Knee         872 

Two  KETTLES,  a  Teton  division 1059 

Two  STRiKEatbattleof  Wounded  Knee..         873 

— ,flightof,  to  Bad  lands 884 

-.ghost  dance  led  by 847 

— ,  operations  of.  in  Sioux  outbreak 881 

— ,  surrender  of 867, 868 

— ,  Pine  Ridge  agency  attacked  by 873, 875 

TnOH,  a  Tai'.&q  synonym 742 

TTCHI'CHOL,  sketch  of  the 740 

Ugly-face.woman,  trance  experience  of.  962 

U'maShaS,  meaning  of  word 1093 

Umatilla  opinion  of  land  assignmenta . . .  710 

— ,  present  habitat  of  the 803 

— .sketchof  the 744 

— ,  Smohalla  performances  at 725 

Umatilla  reserve,  Indians  on 805 

—,  visit  of  Sioux  delegates  to 820 


Page 

Upper  Chinook,  a  KwlkwAlIt  synonym.  741 

UTKand  Arapaho  warfare 954 

— .altenduuce  of,  at  gliostdance 892 

— ,  gliost  dance  anion ^  the 805 

— ,  present  habitat  of 806 

— ,  reception  of,  into  Mormon  church 790 

—,  southern, .  absence    of    ghost    dance 

among 805.806 

Utensils  of  the  Paiute 770 

Utilla,  a  Umatilla  synonym 744 

ViRO<jCA,  account  of 893 

Vision  of  Biank'i 910 

— ,  $ee  Dream,  Uypnotism,  Trance. 
Vocabulary,  «««  Glossary,  Lanouaoe. 

VOTH,  H.  R.,  acknowledgments  to 655 

— ,  on  Cheyenne  sacred  paint 1029 

— ,  on  figurative  use  of  shell 1001 

Wa-ai'H,  a  Comanche  band 1045 

Waco,  a  Wichita  subtribe 1095 

Wafford,  James,  on  Shawano  prophet 

among  Cherokees 676 

Wahclellah,  a  Kwikwftllt  synonym 741 

Wahowpl'M,  a  Hahau'phm  synonym 739 

Wahpacoota.  a  Sioux  division 1058 

Wahpeton,  a  Sioux  division 1058 

Waiam,  sketch  of  the 741 

Waiam-'lEma,  a  Waiam  synonym 741 

Wai'lStma,  a  Cayuse  synonym 743, 744 

WAiLft'TPU,  a  Cayuse  synonym 743 

Waipshwa,  let  Smohalla. 

W ALAPAI,  ghost  dance  among  the 785, 

786,  805,  814,  921 

Wala  waltz,  a  Walla  walla  synonym 744 

Walker,  Charles,  elected  elderof  Shaker 

church 758 

Walker,  Henby,  core  of,  by  Shakers 754 

Walker,  Jambs,  elected  elder  of  Shaker 

church .' 758 

Wallace,  Capt.,  killed  at  Wounded  Knee  871 

Wallawalla  and  Cayuse  iJlt^rmarriage.  744 

—  opinion  of  land  assignments 710 

—,  present  habitat  of  the 805 

—, sketchof  the 744 

Walu'la-pCm,  a  Wallawalla  band 744 

Wampum  belt,  significance  of 662, 685 

Wana'ohi  wa'chipi,  Sioux  name  of  ghost 

dance 791 

WA'NApCMand  Pii'lus  affinity 735 

— ,  incorporation  of  Chamna'pftm  with. . .  739 

— ,  note  on  the 716 

—.sketchof  the 735 

Wand,  use  of,  in  Sioux  ceremony 823 

Wanwacai,  application  of  name ■     742 

Wapakoneta,  an  Indian  settlement    in 

Ohio 672 

Wa'pamStAnt,  a  Sahaptin  synonym 744 

W aptai'lmIm,  a  Ta'klmA  synonym 737 

Waqpbkute,  a  Sioux  division 1058 

W AQPEToN WAS,  a  Sioux  division 1058 

Waqui'81,  native  name  of  Ugly-face-wo- 
man    962 

Wa'quithi,  an  Arapaho  division 957 

Wab  forbidden  l)y  Kbost-dance  doctrine. .  783, 796 


1134 


INDEX    TO    PAET   2 


[ETH.  ANN.  14 


rage 

War  bonnets,  eaglo  feathers  tiaed  in 1072 

—  Department,  acknowledgments  to 655 

—  signal  of  the  Sioxix 869 

Warden,  Clever,  acknowledgments  to..  655 

Warmsprinq  INDIANS,  present  habitat  of.  805 
— ,  see  Tenino. 

Warmspring  reserve,  indjans  on 805 

Warner,  C.  C,  letter  of,  on  Wovoka 767 

Warner,  Major,  Sioux  commissioner...  839 

Warren,  W.  W.,  on  the  Shawano  prophet.  673 

— ,  on  Shawano  religion  among  Ojibwa . . .  677 

Warrior  order  of  the  Kiowa 989 

— ,  society  of  the  Arapaho 986 

Warriors,  Cheyenne  renowned  as 1027 

— ,  Sioux,  number  of 852 

Wasco,  present  habitat  of 805 

—,  sketch  of  the 741 

Wascopum,  a  Wasko  synonym 741 

Washee,  a  delegate  to  Wovoka 894, 901 

Washington,  see  Columbia  region. 

Washo,  account  of  the 1051 

— ,  ghost  dance  among  the 785,  804 

— ,  name  of  the  Paiute 1048 

WA'siu,  a  Washo  synonym 1051 

Watan-gaa,  see  Black  Coyote. 

Water,  sacred  regard  for 919 

Water-pouring  men,  an  Arapaho  priestly 

order 989 

Watlala,  a  Kwikwiillt  synonym 741 

W ATONQA,  derivation  of  name 897 

WAUGH-zEE-WAUGH-BERamongthePaiute  703 

— .  name  applied  to  Ta'vibo 765 

Wayyampa,  a  Waiam  synonym 741 

Weapons  of  the  Arapaho 987, 988 

—  prohibited  in  ghost  dance 788 

Weasel  Beak,  portrait  of 844 

- ,  sa«red  pipe  shown  by 961 

— ,  the  sacred  pipe  keeper 955, 959 

Wells,  Philip,  interpreter  at  Wounded 

Knee 881 

— ,  acknowledgments  to 655 

Wells,  Captain,  in  Sioux  outbreak 850,861 

Wells,  Gen.,  at  battle  of  Prophet's  town.  688 
Welsh,  Heebert,  on  Indian  regard  for 

Crook 826 

— ,  on  Wounded  Knee  massacre 869 

Wenatsh APAM,  a  PIskwaus  synonym . . .  738 

Wesley,  Charles,  on  French  prophets. .  939 

— ,  on  Methodists 940 

— ,  on  the  Jumpers 939 

Wevokab,  name  applied  to  Wovoka 765 

Weyehhoo,  a  Kld'katat  synonym 738 

Wheaton,  Col.,  troops  under,   at  Pine 

Ridge 850 

Wheel-game  of  plains  tribes 994, 995 

Wheelpoo,  a  Colville  synonym 732 

Whirlwind  in  Paiute  ghost  song 1054, 1055 

^.Indian  reverence  for 1034 

— ,  song  of  the 907 

Whistle,  eagle-bone,  used  by  medioine- 

man 868 

— ,  use  of,  in  the  sun  dance 992 

White,  Frank,    a    Pawnee  ghost-dance 

leader. 902 

White  Bear,  see  Sett'axSti. 


Page 

White  Bird,  delegate  to  Washington 891 

—  ignored  in  Sioux  difficulty 832 

White  Buffalo,  ghost  shirt  introduced 

by 791 

White  Clay  creek,  destruction  of  prop- 
erty on 88 1 

— ,  ghost  dance  on 846, 916 

— ,hostile  Sioux  on 873,882 

— ,  Sioux  council  on 821 

White  Horse,  flight  of,  to  Bad  lands. ...  884 
White  Shield,  Cheyenne  delegate  to  Wo- 
voka   ■. 895 

White-tail  Deer  people,  a  synonym  of 

Kutenai 731 

Whitman,  Dr,  atcnsed  of  witchcraft 724 

— ,  killed  by  indians 743 

Whitside,  Major,  Big  Foot's  band  inter- 
cepted by 867 

— ,  on  mortality  at  Wounded  Knee 870 

Whulwhypum.  a  Kltl'katat  synonym 738 

Wi'alSt-pOm,  a  Cay  use  synonym 744 

Wichita,  account  of  the 1095 

—,  delegation  of,  to  Wovoka 901,903 

— ,  ghostdanceamonglhe.  653. 786, 895, 898, 902, 927 

—  name  of  the  Arapaho 954 

—  name  of  the  Caddo 1092 

—  name  of  the  Cheyenne 1023 

—  name  of  the  Comanche 1043 

—  name  of  the  Kiowa  Apache 1081 

— ,  refusal  of,  to  accept  A'piatan's  report  .  914 

Wickersham,  Jas.,  acknowledgments  to.  655 

— ,  on  Aiyal  and  Yowaluch 1111 

— ,  on  the  Shaker  religion 750, 751 

— ,  Shaker  songs  recorded  by 755 

Wi'DYU,  a  Comanche  band 1044 

WiKiUP,  Paiute,  description  of 1049, 1050 

Wilderness  worshipers,  account  of 946 

Wilhauer,  George,  killed  at  Wounded 

Kneo 871,876 

Willkwah,  mention   of,  by  Lewis    and 

Clark 745 

Williams,  Roger,  on  Indian  regard  for 

crows 982 

Willow  Creek  Indians,  a  Lohim  syn- 
onym    743 

Wilson,  BiLLY,Caddodelegateto Wovoka.  903 

Wilson,  David,  employer  of  Wovoka 765 

Wii^ON,  Jack,  name  applied  to  Wovoka  .  765 
Wilson,  Jackson,  name  applied  to  Wo- 
voka   765 

Wil^ON,  John,  acknowledgments  to 655 

— ,  see  Moon  Head. 

WiNANS,  — ,  on  the  Nespelim  and  SanpoU.  733 

Wina'tshipdm,  see  Piskwaus. 

Windbreak  of  the  Arapaho 957 

Winnebago,  absence    of    ghost    dance 

among 816 

— ,  Potawatomi  prophet  among  the 706 

— ,  prophecy  of  the 661 

— ,  prophet  among  the 700 

—,  study  of  the 654 

— ,  visit  to  the 767 

Winnemucca,  a  Paiute  chief 1048    / 

Winson,  Jack,  name  applied  to  Wovoka .  765 

Wisham,  a  Tlaqluit  synonym 740 


ETH.  ANN.  14] 


INDEX    TO    PAKT   2 


1135 


Page 

WiSHHAM,  a  Tlaqlnlt  synonym MO 

^,  a  Wuflliqdm  H.yuonyin T.iS 

WisIIKAM.ii  Tlnqliiit  synonym 740 

■WissWHAM.a  Tlai|luit  synonym 740 

WiTAPA'HAT,  a  Kiowa  aynonym 1078 

Wi'TAPAHA'TU,  a  Kiowa  synonym 1078 

WiTAPA'TU,  a  Kiowa  synonym 1078 

WtTAPI'r,  a  Cheyenne  division 1025 

■WlTCHCKAFT,  indiun  cruaade  against 673 

WoJAJI  BAND,  rebellion  of,  predicted 800 

Wolf  in  Caddo  mytlndogy I09S 

WoLLAWoLLAii,  a  Wallawalla  synonym. .  744 

WoLLAW- WoLLAii.  a  Wallawallasyuonym  744 

Wolves,  an  Arapalio  division 957 

Women  killed  at  Wounded  Knee 876, 885 

Wooden  Lance,  lee  A'piataS. 

WooDWOHTH,  Mrs,  a  Heavenly  Recruit..  947 

WooLWORTH,  Arnold,  interpreter  to  mea- 

siali  delegation 900 

WopoKAHTE, name  applied  to  Wovoka...  765 

Word-building  by  the  Arapaho 998 

World's  Columbian  Exposition,  collec- 
tions for  the 663,  «54 

Wounded  Knbe,  account  of  battle  of 843,869 

— .native  ncronnt  of  battleof 884 

—,  burial  of  dead  at 876 

— .gravesof  Indians  killed  at 1060 

-.listof  killed  at 872 

—.mortality  at 870 

—,  result  of  battle  of 873 

— ,  second  encounter  of 882 

—.survivors  of 877-881 

— ,  use  of  sacred  paint  at 779 

—,tee  Sioux  outbreak. 

Wovoka,  account  of 764,769.771,927 

— ,  address  of,  to  delegation 797 

'  — ,  Arapaho  and  Cheyenne  delegation  to. .  9flp 

— ,  Bannock  and  Shoshoni  del<^gat«s  to.. .  818 

— ,  Caddo  delegation  to  903 

— ,  claims  of,  renounced 914 

—  coini)ared  with  other  prophets 930 

— .derivation  of 765 

— .ghost  dance  led  by 818 

—.how  regarded 766 

^,  hypnotism  practiced  by 818,901 

— .Indian letter  to 901 

— ,letterfrom 776,780,781 

— ,  Porcupine's  account  of 803 

— ,  photographing  of 774 

—.power  of 1048 

— .reported to  be  a  half-blood 894 

— ,  reputed  powers  of 773. 821 

— .  responsibility  of  ghost  shirtdisclaimed 

by 791 

— .  Shaker  contact  with 763 

— ,Sioux  knowledge  concerning 800 

— ,  speech  of.  communicated  by  Porcupine         784 

—  .vision  of 773 

—.visit  of  X'piatail  to 911,913 

— .visit  of  Arapaho  to 894 

— ,  visit  of  Cheyenne  delegates  to 817 

—.visit  of  Nakash  to 803,817 

— .visit  of  Porcupine  to 794,803 

— ,  visit  of  Shoshoni  delegation  to 807 

— ,  visit  of  Sioux  delegation  to 619, 820 

14  ETH  — PT  2 32 


Page 

Wovoka.  visit  ofTTte  delegates  to 806 

— .  visits  of  various  delegations  to 797,  894, 901 

AVhkjht,  Aoent,  advises  removal  of  Crow 

Dog 844 

—.ghost  dance  stopped  by 847 

— ,  messiah  doctrine  discouraged  by 843 

— .  Rosebud  census  by 831 

Wrioht.  Col.,  flght  of.  with  Chief  Moses.  734 

Writing,  ideographic,  of  lliiifik'i 910 

WSHA'NATU,  a  I'Iskwana  band 736 

WushkOm,  Smohalla  ceremonial  among. .  727 

WushijOm,  a  riaqluit  synonym 740 

WCvoKA,  a  synonym  of  Wovoka 765 

Wtam,  a  Waiiini  synonym 741 

Wyandot,  final  defeat  of  the 762 

—.importance  of  the 685 

— .  Tecumtba  among  the 689 

Wynima,  account  of 893 

Yackahans,  a  YS'Mma  synonjnn 737 

Yakaha,  a  Yii'klma  synonym 737 

—  and  Plskwaus  intermarriage 736 

—  and  Wa'napftm  affinity 73S 

— ,  attempt  of  Shakers  to  influence 759 

—,  sketch  of  the 737 

— ,  Smohalla  ceremonial  among  the 727 

-,warof  the,  in  1855-56 718 

Yakima  Gap,  Smohalla  performances  at.  725 
Yampai-ni,    Shoshoni    name    of   the  Co- 
manche    1043 

Yampai-RIkani,  Shoshoni  name  of   the 

Comanche 1043 

Ya'Mpari'ka,  a  Comanche  band 1044 

Yankton,  a  Sioux  division 1058 

— ,  former  habitat  of  the 1058 

— , interview  with. concerning  messiah-..  800 

Yanktonais,  a  Sioux  division 1058 

— ,  former  habitat  of  the 1058 

--,  ghost  dance  among  the 817 

Yapa.  a  Comanche  band 1044 

Ya'  'pake,  a  Kiowa  warrior  or<l.er 989 

Ya'tasi,  a  Caddo  division 1092 

Yaumalolam,  name  applied  to  Umatilla 

river 743 

Yeletpo,  a  Cay  use  synonym 745 

Yeletpo  Chopunnish,  a  Cayuse  synonym  743 

Yellow  Bird,  adoption  of  child  of 880 

— .responsibility  of.  for  Wounded  Knee 

flght 868 

Yellow  Breast,  delegate  to  Wovoka 820 

Yellow  Eagle,  delegation  to   Wovoka 

under 808 

Yellow  Knife,  visit  of,  to  Wovoka 797, 819 

Yookoomans.  a  Ya'klma  synonym 737 

Younger.  Cole.  Texas  Ben  indorsed  by . .  893 

YOUNO-HAN- afraid  as  a  peacemaker 887 

— ,  conduct  of.  in  Sionx  outbreak 884. 886 

— .  ghost-dance  council  held  by 820 

—  ignored  in  Sionx  difficulty 832 

— .proper  name  of 887 

—.speech  of.  to  General  Miles 890 

Youno-man-afraid-of-indians.  lee  RoY- 

EB.  D.  F. 
Young  Mountain  Sheep,  a  Kiowa  war- 
rior order 989 


1136 


INDEX   TO   PART   2 


fETH.  ANN.  14 


Page 

YowALUCH,  Loris,  account  of 746.754 

— ,  conversion  of 760 

— .correction  concerning IIU 

— ,  enters  Presbyterian  church 760 

— ,  headman  of  Shalter  church 758 

—.speech of 753,754 

YowA'Ni,  a  Caddo  division 1093 

YucHi  myth  of  the  cedar 979 

Yuma,  absence  of  ghost  dance  among 805 

YuTAN,  a  synonym  of  Comanche 1043 

TO'TCNIPI'TQAKA,  tee  Smobalij^. 


Page 
Zehndeb,   Bernard,  killed  at  Wounded 

Kuee. 872 

Zephieb,  David,    interpreter   for  Sioux 

delegation 891 

Zingomenes,  a  Spokan  synonym 732 

ZiTKALA-NONi,     Hurvivor    of     Wounded 

Knee 878,879 

ZiTKALAZi,  Herbert,  survivor  of  "Wound- 
ed Knee 880 

ZoStom.  Mary,  gho.nt  song  composed  by. .        1085 
— ,  acknowledgments  to 655 


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