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 Spraying Yellow Paint through the Wing-Bone of an Eagle

RATTLER DOCTORING STUYIMI

For burial they dressed him in his best clothes—a suit of soft-tanned
deerskin, with leggings and moccasins to match. They wrapped the
body in a robe and placed it on the summit of a high ridge—his favorite
place to sit and dream.

The Blackfoot believed that the spirit went eastward to the Sand Hills,
a barren country on the plains. It was inhabited by the ghosts of people
and animals, which exist together as in this life.

They placed their dead upon scaffolds in trees, on the summit of a hill,
or in a death lodge hidden away among the trees. The dead were
clothed according to their station in life, believing they went to the Sand
Hills in their burial clothes. Often the things a person valued most were
left beside the grave. Sometimes the best horses of a chief were killed,
that they might go with him to the Spirit Land. [273]

In mourning they denied and tortured themselves to excite the pity of

the Great Spirit, to show their indifference to pain and to manifest their
high regard for the dead. During the time of mourning, which lasted
several months, they went daily at sunset and sunrise to a lonely hill, to
weep and cut themselves with arrow-points and knives. As a sign of
deep mourning, they cut off a finger, generally the first joint of the small
finger. Sometimes they made the tepee smaller to bring discomfort to
all the family. When a prominent chief died, his family would place their
lodge at a distance from the others. Parents who lost a son led his
saddle horse through the camp and made public lamentations. People
in mourning wore old clothes; they gave up painting themselves and all
ornaments. They kept away from public gatherings, dances, and
religious ceremonies. Sometimes they wore neither moccasins nor
leggings; they cut off the manes of their saddle horses, but they had a
superstition against the cutting of their horses’ tails.

No Chief, a prominent man, mourned so deeply at the death of his

brother that he journeyed several hundred miles to the place where he
was killed and brought the body home. After that he carried the
skeleton in a rawhide case wherever he went, and had it buried beside
him when he died.

It was customary for a man and his wife to give their sacred bundles
into the care of another couple who were expected to make new
clothes and give ceremonies for the couple in mourning. Finally friends
of the mourners came and tried to make them forget their sorrow, and
to persuade them to return to their ordinary life. [274]
[Contents]
CHAPTER XXXIX
 DANCE OF THE HAIR-PARTERS (GRASS DANCE)

One morning Elk Horn, the herald, galloped through the camp, holding
aloft a standard with eagle feathers along its staff. He called in a loud
voice that the Grass Dancers would hold their ceremony, and invited
every one to come. He wore a deerskin suit, a beaded breast ornament
of many strands, and a blanket draped about his waist. His horse was
painted, and decorated with clusters of feathers and sleigh bells; and
there were coyote tails hanging from his stirrups.

The Grass Dancers, or Hair-Parters, was an association of young men.

They held their meetings through the winter months, and a public
ceremony at the time of the Sun Dance. Any one who had a suitable
dance outfit could take part. They had four unmarried women as
members, who rode around the camp with them at night and helped
them in their singing.

Their drummers opened the ceremony by seating themselves where

the dance would take place. They beat the drums steadily and in
perfect rhythm—the signal for the people to come together.

Soon the dancers began to assemble. Some were naked, except for
loin-cloths and beaded dance moccasins, and had their faces and
bodies variously painted. Others wore fine costumes, with war shirts of
soft-tanned buckskin, which were decorated with colored beads and
trimmed over the shoulders and legs with black-tipped ermine tails.
They had breast ornaments and necklaces of beads, of elk teeth and
grizzly bear claws. They carried tomahawks, bows and arrows, and
rattles made of bunches of deer and elk hoofs; [275]and wore war
bonnets of eagle feathers and headdresses made of colored horsehair
and porcupine-skins, caps of otter and mink skins, which were wound
about their heads and had the tails hanging down behind. They had
skin ankle-bands with small bells attached, and strings of sleigh bells
strapped about their legs and hanging from their waists.

The dancers sat in a circle, with the drummers in the center, having
large cowhide drums of different colors. They used single drumsticks
with which they beat with spirit; they sang rhythmically and in perfect
unison. In the dance the drumming was a continued booming that did
not break, growing faster and faster, until it ended suddenly with a
crash and in a chorus of shrill war-whoops. Such was the music the
Hair-Parters had for their ceremony.

Some of the dancers had distinguishing marks; and their movements

had meanings, which an outsider would not understand. One warrior
wore leggings with eight parallel black lines, to show the number of
men he had killed in battle. Another had a war shirt covered with
marks, representing picket stakes with short ropes attached, to show
the number of horses he had captured from enemies, cutting them
loose at the risk of his life. Another, who was a noted taker of horses,
carried a painted horse carved from wood. Others had long whips,
feathered wands and fringed bags decorated with colored beads and
porcupine quills.

They had one dance figure, in which only warriors took part; those who
had escaped after being surrounded in battle. Another dance was for
men who had never turned away from a fight; and another in which
only generous men took part—those who were known to give freely of
their possessions.

When an eagle feather fell in the dance from the war bonnet of Night
Gun, he did not try to recover it himself; this might bring him bad luck.
He chose Bear Chief, a famous [276]warrior, to pick it up. Then, led by
Bear Chief, the dancers circled three times round the feather; the
fourth time, Bear Chief took the feather; and, after recounting four of
his brave deeds in battle, he gave it back to the owner.
There was a special dance for those who had been wounded in battle.
Wolf Eagle, a warrior with only one arm, danced with spirit and
abandon, carrying in his single hand the decorated bone of his missing
arm. Another dancer, “Behind-the-Ears” by name, held his rifle ready to
shoot. In battle he had once made a good shot and hit an enemy
behind the ear; in this dance, he went through similar motions to recall
that deed.

The leader of the Hair-Parters was Black Weasel. His seat in the dance
circle was marked by a wand decorated with eagle feathers and driven
into the ground. He wore a war bonnet of selected eagle feathers and a
soft-tanned suit of deerskin trimmed with ermine tails. Across his
shoulders and along arms and legs were broad strips of quill work.

Black Weasel opened the dance by moving about the circle, striking
the seated warriors with his feathered wand to make them join in and
whipping any who lagged behind. It was also his duty to look out for
strangers, and to see that women and children had seats.

Among the spectators was Nokoa, a small boy with his mother. He
wore a fringed buckskin suit and a beaded necklace of many strands.
During one of the figures his father, Wolverine, took him into the dance.
At first he was abashed before so many people, but soon forgot himself
and danced fearlessly, his moccasined feet keeping time with the
rhythmic beating of drums, swaying his small body like the warriors and
aiming a stick for a gun.

The Grass Dance lasted throughout the day and ended after sunset
with a feast. During intermissions, they had speeches and stories of
brave deeds in war. Mountain Chief [277]stood up and told how he used
to dance in former days. He urged the Hair-Parters to be generous and
to give many horses to visitors, especially those who came from a
distance. In his hand he held a stick which represented a horse. He
crossed the circle and handed the stick to a visiting Sioux Indian. Then
from the spectators came shouts of approval; and an aged chief sang:
“Good man, to give away your horse so generously.”

During the feast, the venerable chief, Running Crane, stood up and
spoke, saying:

“My children, I am glad in my heart to see you gathered here, the

young men all dressed in fine clothes. Only at the Sun Dance, which
comes once a year, can we have a good time together. Our Great
Grandfather (President of the United States) should not put an end to
our Sun Dance; it makes our people happy and we do no harm to white
men. Let the old people restrain our young men, that we may return to
our homes without trouble. That is all. My name is Running Crane.”

On this same day, and in a different part of the camp, were sham
battles of former fights with hostile Indian tribes—dances by warriors
on foot and mounted on horses. Their functions were to excite the
people, both old and young, and to stir up enthusiasm for war and
make young men eager to fight.

One of these sham battles on foot enacted a fight between Crows and
Blackfoot. The warriors, representing the Crow Indians, were led by
Flat Tail; and the Blackfoot by Little Dog, their war chief. They
advanced in line with rifles, beating drums and singing war songs.
When the waiting warriors fired their guns, some of the enemy fell and
the rest retreated. Then the visitors scalped the dead amid cheers and
war-whoops from the spectators.

The horseback dances were spectacular sham battles by [278]mounted

men. In former days, warriors took part before starting on the warpath,
to stimulate their courage. The mounted men were dressed in war
clothes and had their horses painted with war signs—pictures of
weapons, guns, bows and arrows; a red hand stood for blood lust and
red marks for men wounded or killed in battle. They wore headdresses
of eagle feathers and horned bonnets, and carried war bundles—the
sacred War Bridle, the Lance, and the Shield. They used decorated
saddles and bridles and tied up the tails of their horses; and had
strings of bells strapped to their legs and around the necks of their
horses.

[MP3 | MuseScore]

I saw a group of men and women gathered in a circle, drumming and

singing, waiting for the horsemen to come. Soon the riders appeared
on the summit of a hill, where they stood for a while in sight of the
people; then rode down at a gallop in single file, with Little Plume their
war chief in the lead. First they rode round the inner circle with shrill
war-whoops, and came to the place where the people were gathered.
They circled round and round, shouting and firing their rifles. Then they
gave horseback dances, reënacting scenes of former battles. One
band rode at full speed against another, maneuvering with war cries
and shooting. Then they formed in line, and with Little Plume in the
lead, marched slowly through the camp, with rifles in position, singing a
song of victory and holding aloft their sacred Lance. [279]

Just outside the circle camp was the race track, a level stretch along a
low range of hills. The head of the course lay towards the snow-capped
Rockies and extended eastward toward the open plains. On one side
were grass-covered prairies, decked with lovely wild flowers; and on
the other the outskirts of the big camp with its smoke-colored tepees.

For the most exciting race of that day, a large crowd of Indians
gathered at the finish; they wagered horses, robes, and blankets. The
young riders were naked, wearing only loin-cloths and moccasins.
They rode wild broncos without saddles, using rawhide ropes for
bridles. At the start I heard shouts, and saw a cloud of dust moving
swiftly. The riders came, lying low along the backs of their broncos and
beating them with rawhide whips. A famous race horse named “Bull
Shoe” won, amid shouts from the throng of spectators.

Then Elk Horn, the herald, rode through the camp and announced that
White Grass, the medicine man, would take out his Dancing Pipe; he
invited every one to come to the ceremony.

Now the Dancing Pipe was the oldest and most powerful of the
medicine pipes. Many came to follow it, both men and women, dressed
in their best, each carrying some sacred object to which they prayed. A
throng soon filled the lodge of White Grass and crowded about the
outside. They watched him remove the wrappings from the pipe, one
by one, each with a different song, until at last he held up the long
stem. It was wrapped with fur and decorated with eagle feathers and
bright-colored plumes.

White Grass lifted the Pipe reverently, holding it to the north, south,
east, and west; and prayed to the Sun for all the people. Two chiefs
arose and recounted their brave deeds in war; and, after that, four men
sounded their drums. [280]

Then White Grass stood up and held the Pipe in front of him. He
danced slowly from the lodge, men and women and even children
following in single file, until there was a long line of dancing Indians
moving in and out among the tepees. White Grass and the four
drummers led the dancers, beating their drums and singing the songs
of the Dancing Pipe. They moved once around the big camp circle and
then back to the lodge of White Grass.

[MP3 | MuseScore]

Another crowd gathered at the tepee of Night Gun, to see some

women choose their men in the Kissing Dance. The men stood in line
on one side of the lodge, the women on the other. When the lines
came close together, the man who was chosen put a blanket over his
head and the woman’s, and they kissed each other while dancing
between the lines. For this favor, the man had to make the woman a
present, generally a blanket, though sometimes other gifts were added.

But a tragedy put an end to the Kissing Dance. There was a married
woman who liked the dance so much she neglected home and
children. When her husband found out that she kept choosing a former
lover, he came to the dance lodge and killed her.
 ELK HORN, HERALD OF THE BRAVE DOG SOCIETY

He announced their orders and warnings through the camp

I saw a band of visiting Sioux warriors parade on horseback,

[281]singing a Celebration Song. Lone Dog was their leader; also Red
Boy, Bear Paw, and White Eagle. They wore feathered shields
fastened to their backs and carried rifles and feathered wands. Their
horses were painted and had bunches of feathers attached to manes
and tails. They also had head ornaments and beaded flaps of rawhide,
which were fastened to their stirrups. While parading the camp circle,
they sang:

“Oh, Blackfoot! In the past we heard you boast,

You would never live like white men.
But we see you now,
With few of your fine Indian clothes left.”

[MP3 | MuseScore]

According to an old custom, these visiting Sioux warriors stopped to

sing at the lodges of prominent men who gave them presents and food.
After going once around the camp circle, they stopped at the lodge of
Áhkiona, who gave a Pipe Ceremony for them. A few years before,
while visiting the Sioux in North Dakota, they gave him a Medicine
Pipe; and now they were going to take it home.
 [MP3 | MuseScore]

In the evening a party of warriors came to the lodge of the head-chief

to sing a Wolf Song, according to an ancient war [282]custom. They
stood in a circle holding a large rawhide between them, upon which
they beat with sticks. They sang no words, but gave the wolf howl at
intervals. Their wives and sweethearts who stood near did not sing, but
joined in the wolf howls. In former days, the Blackfoot sang the Wolf
Song before starting to war or on a hunt, in the belief that the spirit of
the wolf, the craftiest of all wild animals, would lead and inspire them
with his cunning. To express the desire of the singer, the song always
ended with the wolf call, because a wolf always howls when it hunts.

That same night, I was wakened by a dog fight close to our lodge.
Quickly other dogs came and joined in a mass fight, with barking, yelps
and snarls. Then hundreds of dogs in all parts of the circle camp,
roused by the noise of the fight, united in a deep-throated and mournful
howl—a weird sound, like the wailing of a great wolf-pack.

[MP3 | MuseScore]

When their dismal chorus died away, I went outside the lodge. It was a
glorious night; the sky was clear and a full moon rising over the prairie.
All about me were white tepees with their picturesque clusters of
tapering poles. In the west a brilliant planet was sinking behind the dim
outlines of the Rocky Mountains. The camp was throbbing with life. On
all sides I heard singing and drumming. The Sioux warriors were again
making their rounds, singing a Traveling Song. Then Red Fox and his
sweetheart passed, singing in unison a Riding Song. The girl sat in
front of her lover, wearing his [283]war bonnet. His robe of soft-tanned
elkskin flowed gracefully back as they rode. Some of the night-singers
were riding, mounted two on a horse, singing and marking time with
clusters of sleigh bells, in perfect time with the slow jog-trot of their
horses.

It was an old custom for young people to ride all night and sing, while
guarding camp and protecting the horse herds. Then it became a
social custom with special songs, sung in unison by different groups
riding two on a horse. [284]
[Contents]
CHAPTER XL
 SOCIETY OF BRAVE DOGS

My tepee was near the three dance lodges of the Brave Dog Society, which
were somewhat apart from the others, near the center of the circle camp. There
they kept their costumes and weapons and dressed for parades and dances.
Day after day I watched them in their interesting customs.

As a society they had power, because of their reputation for bravery. Every one
feared to oppose them. They did not maltreat people, but sometimes punished
severely offenders against the public welfare. Their function in the tribal camp
was primarily to preserve order.

The first evening of the camp, they rode round the circle shouting their orders to
the people, saying:

“Let every one be quiet to-night. Young people must not act thoughtlessly or play
pranks. The sacred woman has important ceremonies and should not be
disturbed.”

For parades and dances out of doors, the Brave Dogs went forth in their best
costumes. They marched by twos. Short Robe, their leader, wore a beaded suit
of deerskin trimmed over shoulders and arms with black-tipped weasel-skins;
also a large coyote-skin, with his head thrust through a slit in the middle of the
skin and the tail hanging down his back. According to their society custom, he
carried a rattle in his right hand and a blanket over his left arm. Sometimes in
their parades, Short Robe’s youngest son, a boy of twelve, walked by his
father’s side, wearing a miniature costume like the chief.
SOCIETY OF BRAVE DOGS MARCHING THROUGH THE CAMP

In front is Short Robe, the head man, with his small son