Ssif /^/ BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIFT OF 91enrg W. Sag* 1891 A.MiSso /s/tj/, 13 5931 Cornefl University Library E 99.S54M12 Old North trail: 3 1924 028 667 958 '. ^ Cornell University JjM Library The original of tiiis bool< is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924028667958 THE OLD NORTH TRAIL MACMILLAN AND CO., Limited LONDON BOMBAY CALCUTTA MELBOURNE THE MACMILLAN COMPANY NEW YORK BOSTON . CHICAGO ATLANTA SAN FRANCISCO THE MACMILLAN CO. OF CANADA, Ltd. TORONTO Co[?vyt^lU in U'lUcd htuli: The Sentinkl By Waller McCUntock THE OLD NORTH TRAIL OR Life, Legends and Religion of the Blackfeet Indians BY WALTER McCLlNTOCK MACMILLAN AND CO., LIMITED ST MARTIN'S STREET, LONDON 1910 "h K EioHABD Clay and Sons, Limited, BREAD STREET BILL, E.C., AND BTDNGAY, SUFFOLK. TO MY FATHER WHOSE INTEREST AND ENCOURAGEMENT HAVE BEEN UNFAILING, THIS BOOK IS AFFECTIONATELY DEDICATED PREFACE After becoming acquainted with the Blackfeet Indians, I realised that there were locked up in the breasts of the old chiefs and medicine men rich treasures of folk-lore, religious beliefs and ceremonials. I saw that the younger generation was indiiferent to their tribal customs, traditions and religion. I also observed that they had no written language, and it seemed inevitable that, with the passing of the old chiefs and medicine men, their ancient religion and folk-lore would fall into oblivion. When I discovered that I could obtain the unbosoming of their secrets and that the door was open to me for study and investigation, I resolved that 1 would do my best to preserve all the knowledge available. Having kept accurate records of my experiences and investigations, I have been encouraged to believe that information has been secured worthy of publication. This book has accordingly been published with the hope that its narrative of experiences among the Blackfeet would interest the genera] reader, and its records of investigation would be of some value to the science of ethnology. The narrative form has been chosen in the belief that this method would furnish a more faithful portraiture of the environment, family life and personal character of this tribe of Indians, and would enable the reader to form a better conception of their religion, viii PREFACE tribal customs and social organisation, than if a more formal treatise on these subjects bad been attempted. I gratefully acknowledge my indebtedness to Professor Doctor Karl von den Steinen, President of the Berlin Anthropological Society ; Mr. Geoi^ge A. Macmillan of London ; Doctor J. Gr. Frazer, Fellow of Trinity College, Cambridge, England ; and Professor William Ridgeway, President of the Royal Anthropological Institute of Great Britain and Ireland, for their interest and en- couragement in my woi^k : To Mr. Francis E. Leupp, former United States Commissioner of Indian Affairs ; Mr. Gifford Pinchot, former Chief of the Forest Service, and the resident government agents of the Blackfeet Indians, for their cordial support, during my various visits at the reservations : To Dr. J. A. Brashear of Pittsburg for his astro- nomical notes : To Dr. Clark Wissler of the American Museum of Natural History for sending me his anthropological papers : To Mr. O. E. Jennings, assistant curator of Botany in Carnegie Institute, Pittsburg, for his identification of my collection of herbs and plants : To Mr. and Mrs. Thomas B. Magee of Browning, Montana, for their assistance and friendship during many years : And to my brother Norman McClintock for his valuable assistance in photographic matters and identification of birds. WALTER McCLINTOCK PlTTSBUBG, Pa., U.S.A., June, 1910. CONTENTS CHAPTER I. PAGE My Introduction to the Blackfeet .... . .6 Visit North Western Montana as member of a forestry expedi- tion under Gifford Pinchot, Chief of the Forest Service of the United States. — Meet with Siksikakoan, an Indian scout. — He invites me to his home among the Blackfeet. — Our journey eastward through the forests of the western slope of the Rocky Mountains. — Cross the Continental Divide by the Cutbank Pass. — Flora and Fauna of the country. — Magnificent mountain scenery. — Many glaciers and snow-capped peaks. — Enter the Blackfeet country by an old Indian war-trail. — First glimpse of the tribal camp of the Blackfeet on the plains. — Siksikakoan introduces me to the Blackfeet leaders. — Meet Chief Mad Wolf. — Novel experiences in the big camp. — Ac- company Siksikakoan to his home on Cutbank River. — My first summer among the Blackfeet. CHAPTER II. My Adoption by M^ud Wolf . .26 Meet Mad Wolf on the plains. — He proposes to adopt me as his son. — Mad Wolf's camp. — The ceremonial of adoption. — Mad Wolf's prayer. — Directs me to take part in the cere- monial. — Appoints a second ceremonial for giving my Indian name. CHAPTER III. Hunting in the Rocky Mountains . , . .36 Our ride across the plains. — Individuality of pack horses. — Difficulties of mountain travel. — A mountain camp. — Fresh grizzly-bear tracks. — Siksikakoan's bear story at the camp fire. — Climbing for Rocky Mountain sheep. — Thrilling adventure with a huge grizzly. — Siksikalcoan relates the legend of the Medicine grizzly of Cutbank Canyon. — Story of Menepoka and the coyotes. X CONTENTS CHAPTER IV. PAGE A Rocky Mountain Blizzard . . . 58 Preparations for a storm. — Tying down our lodge.' — A fierce wind and a wild night. — Siksikakoan'.? stories beside the lodge fire. — Legends of the Home of the Wind Maker and of the Origin and Destruction of the Grizzly Bear Clan. — Winter scenes in Cutbank Canyon. — Stories told in the snow by the tracks of wild animals. CHAPTER V. M.iD Wolf gives the Beavek Medicine Ceremonial ... 76 Mad Wolf's sunnner camp on the plains. — Preparations for the ceremonial. — Maka's joke. — Mad AVolf begins the ceremonial with seven chants. — The bufl'alo song. — Distribution of the rattles to the priests. — Mad W^olf bids me join in the ceremonial. — Prayers made by visiting Indians. — Animal songs. — Mad Wolf dances with the Sacred Pipe. — Pipe Dancing songs. — The Root Digger is brought forth. — Opening the Sacred Beaver Bundle. — Dance of four women represent- ing beavers. — Two weasel skins are taken from the Bundle. — The head chief gives me the Indian name, A-pe-e-eoh-eken, (White Weasel Moccasin). — A medicine man decorates me with the sacred paint. — Mad AVolf continues the ceremonial. — I take jjart in the buffalo dance. — Ceremonial closes with a feast. CHAPTER VI, Legend of the Beaver Medicine . . . i03 Evening in Mad Wolf's lodge.— His fatherly talk.— Tells the origin of the Beaver Medicine. — In this legend, Nopatsis is jealous of Akaiyan his younger bnither and leaves him to die on a lonely island. — The Chief of the Beavers rescues him and keeps him all winter in the lodge of the Beavers. — Teaches him the ceremonial of the Beaver Medicine and the make-up of the Beaver Bundle, and bestows upon him super- natural power. —His youngest child, Little Beaver, returns with Akaiyan to help in teaching the people. — He creates the Beaver Medicine, to which many birds and animals contribute their power. CHAPTER VII. My Rocky Mountain Goat Hunt .... . 113 The St. Mary's Lakes. — Magnificent mountain scenery. — My mountain camp. — Home of the mountain sheep and goat. — Stalking a herd of five goats. — An exciting climb. — One goat killed. — Following a wounded goat. — Laborious task of skinning a goat on a narrow ledge. — My dangerous climb. — A mountain storm. — The back trail. — Ideal camp on the prairie. — Return to Mad Wolf's winter home on Cutbank River. 1 CONTENTS xi CHAPTER VIII. PAGE Winter on the Plains . 125 A trip to the mountains for winter wood.— Nature's signs of an early winter. — Narrow escape from death in the forest. — My struggle with a blizzard. — Snow bound. —Legend of the Snow Tipi. — Na-toia-mon's vision. — Power over a blizzard granted him by the Cold Maker. — Supernatural power of the Snow Tipi. CHAPTER IX. Ghost Stories . ... . , . . . 139 Superstitious fears of my companions during the blizzard. — Running Rabbit ghost story. — Old Person gho.st story. — Strange story of Kattana's death. — Methods used by difl'erent _ medicine men during his last illness. — His visions and death- dream. — Startling apparitions after Kattana's death. — Story of Crow Eagle and the ghost. — Blackfeet beliefs as to the future life. — Disposition of the dead. — Burial customs. — Mourning customs. CHAPTER X. Reminiscences op Father De Smet . 154 Clear skies. — Big game close to the ranch. — Tragedy of Red Rover, an Indian dog. — Bitter cold. — Starving cattle. — A Chinook. — Mad Wolf talks about former days. — Tells how the Blackfeet first met Father De Smet. — Taught the people to rest every seventh day. — Fate of Motokis who scoffed at his ceremonial. — Its salutary effect upon Blackfeet. — Two Black Robes take the place of Father De Smet. — One of these, Scar Cheek, goes to the Gros Ventres. — Is badly treated and returns to the Blackfeet. — (iros Ventres are routed by the Blackfeet. — Legend of the Yellow Buffalo Tipi. — Buffalo Bull bestows supernatural power upon Mastopeta. — His death and farewell talk. — His body disappears from the Death Lodge. — Final message from his disembodied spirit. — Father De Smet's tactful use of occurrences for converting the Black- feet. CHAPTER XI. Sun Worship . . . ...... 167 Religious beliefs. — Origin and meaning of "medicine" and "medicine-man." — The reasonableness of Sun Worship in the light of nature. — Religious significance of the Sun-dance. — Mad Wolf's letter inviting his white son to the Sun-dance. — Reason for the vow to give the Sun-dance by Mad Wolf's wife. — My return to attend Sun-dance. — First-night impressions in Mad Wolf's camp. 1 xii CONTENTS CHAPTER XII. PAGE Beginning of the Sun-dance . . . . 178 Preparations of Mad Wolf and Gives-to-the-Sun. — Rules and customs observed within the sacred lodge. — Ceremonial of consecrating the tongues. — Methods of medicine men for impressing their supernatural power upon the tribe. — Sudden death of Good Hunter, sacred woman at a former Svm- dance. CHAPTER XIII. Maebiage Customs . . . . . ... 184 Immorality rare among Blackfeet women. — Sanctity of marriage religiously taught. — Severe penalty for marital infidelity. — Purity of family life contributed to a high moral and physical development. — Curious marriage customs. — Wedding gifts and preparations. — Considerations influencing the choice of a husband. — Rules observed by the father-in-law and mother-in- , law. — Strange mother-in-law customs. — Relations of a husband to his father-in-law. — Feast at the birth of a child. — Position of the first wife. — Polygamy a necessity of the social organisa- tion. — Expedient to marry several sisters. — The use of love- charms to win the affections of others and of anti-love-charms to resist their effect. CHAPTER XIV. FOKMING THE S UN- DANCE CaMP . ... 192 Mad Wolf announces time for moving to the Sun-dance camp. — Care of the sacred woman and the loading of her travois. — My journey with Mad Wolf and his clan. — An interesting and impressive procession. — Mad Wolf selects a site for the Sun- dance camp. — Formation of the camp according to clans.— Origin of clan names. — Pitching the Sacred Tipi. — Guests in my tipi. — Arrival of Running Crane with prominent chiefs from the South. —Visitors from many Indian tribes. — Mad Dog society as police. CHAPTER XV. P.UNTED TiPIS ... 207 The tipi as a dwelling. — Impressive spectacle of the "White City" of the Blackfeet. — Protective designs of tipis. — Their sacred character and origin. — Strict secrecy of the owners. — I secure an Otter Tipi that was believed to have lost its protective power. — The ceremonial of transfer and its rules. — Special ceremonials and feasts. — Transfer of the Cross Stripe Tipi to Wolf Tail.— Methods of painting Tipis.— Kinds of paint used. — Manner of .securing paints. — Medicine Weasel's superstitious fear of copying an Otter design. — Five different Otter Tipis in one camp. — While guest in an Otter Tipi, I learn the symbols of its decorations. — The War Tipi. —Description of its picture writings. — I secure a war and hunting tipi. — Relation of Painted Tipis to Sun Worship. CONTENTS xiii CHAPTER XVI. PAGE The Son-dance Camp 225 Camp scenes of the first day. — An Indian mother's happy dis- position. — Manner of inviting guests to a feast. — Old Morn- ing Eagle exhibits his war horse. — His medicine songs at sunrise. — Natosin, a visiting chief from the North Blackfeet. — A Blackfoot cradle. — Varied industries of the women. — Their antipathy to the camera. — Their manufacture of tipis. — Training of girls by their mothers. — Curing of meat and making of pemmican by women. — Diet of the Blackfeet. — A dog feast by visiting Assiniboines. CHAPTER XVII. Evening Scenes in the Camp . . . 240 A wonderful prairie sunset. — Distant view of the big camp at night. — Young men and women singing Riding songs. — A love song and rendezvous of the lovers at the river. — Ceremonial chants and Dance songs. — Wolf song and an ancient war custom. — The Kissing dance. — Visit to the lodge of a sick friend. — Scenes by the lodge fire. — A pet coyote. — Gossip of the women. — I assist a medicine man and his wife in doctoring their patient and have permission to photograph the perform- ance. — Indian methods of doctoring. CHAPTER XVIII. An Initiation into the Medicine Pipe Society 251 Mysterious methods used in secviring a new member. — Medicine Pipe given to the Blackfeet ages ago by the Thunder Chief. — Disturbing sounds in the big camp at night. — Excitement at daybreak caused by herald announcing an election to the Medicine Pipe Society. — Initiation of the new member. — Initiation ceremonial given in Tearing Lodge's tipi because of a superstition. — Large fee for membership. CHAPTER XIX. Ceremonial Tkansfekring the Medicine Pipe 262 Bird and animal dances. — The Grizzly Bear dance. — Many varieties of songs. — The Woman's Pipe. — Four chants towards the cardinal points. — Rules governing ownershiiJ of the Pipe. Care of the Pipe a heavy burden. — 'The Indian firmly held in mental slavery by his medicine superstitions. xiv CONTENTS CHAPTER XX. PAGE Dance of the Kisapa Society . . 271 Striking costume of Elk Horn the lierakl. — Fine dress of the Kisapa (Hair Partners). — Figures of the dance. — Black Weasel, an efficient dance leader.— Dance of little Nokoa. — Speech of Running Crane to the dancers. — Mountain Chief urges generous gifts to the Sioux. — Return of a victorious war expedition. — Warriors re-enacting former battles. — An exciting horse race. — Parade of the Sioux warriors. — They dance at Ahkiona's lodge. — The great camp at night. — Riding songs. — Travelling song of the Sioux. — Celebration song. — Sepe-nama and his wife mounted on the same horse sing a Night song of remarkable beauty. — Originality of Blackfeet music. — Importance of its preservation. CHAPTER XXI. Cerejionial of the Scjn-dasce ..... . . - 284 Mad Dogs build the Sweat-lodge. -^Ceremonial of the Sweat- lodge. — Trilial parade of men and women on horseback. — Elaborate and interesting costumes. — Impressive evening ceremonial in Mad Wolf's tipi. — Prayer of the head chief. — Indian humour. — Practical jokes. — Dance of the Brave Dogs. — Bringing in the poles and branches for constructing the Sun- lodge. — Ceremonial of felling a tree for the Centre Pole, and transporting it to the Sun-lodge. CHAPTER XXII. Raising the Centre Pole . . ... 302 Ceremonial of painting Mad Wolf and clothing the sacred woman. — The priests and sacred women appear before the tribe. — The Feast of Tongues. — Making vows on behalf of the sick. — Awasaki's prayer for her grandchildren. — Ceremonial of " Cutting-the-hide." — Warriors assemble according to clans. — They march holding long poles aloft. — The tribe sing the Hymn to the Pole in unison. — An impressive scene. — The priests and sacred women bless the Centre Pole. — The warriors raise the Pole and complete the Sun-lodge. — Points of re- semblance in the Feast of Tongues to feast of the Jewish and Christian Churches. CHAPTER XXIII. Inside the Sun-lodge . . 312 Three medicine men have charge of ceremonies. — Bull Child's famous medicine robe. — Sacred booth of the medicine men. — Great crowd of people at Sun-lodge. — People are painted by I i CONTENTS XV medicine men. — Society dances and "counting of coups." — Big Beaver tells of his vow. — Kit-sta-ka's song to her dead lover and suicide from a high cliff. — Self torture by warriors at the Sun-dance in former days. — Story of the fulfilment of a vow by Two Bears. — An approaching storm. — Interesting contest between two medicine men as weather-makers. — Mad Wolf's farewell speech. — The tribe breaks camp. — Death of Mad Wolf. CHAPTER XXIV. AiiONG THE Old North Trail 325 Our camp on Two Medicine River. — Sudden plans to start for Canada. — Members composing our expedition and its object. — First camp at foot of Hudson's Bay Divide. — Evening visit to tipi of the widow of Screaming Owl, a former head chief. — She talks about former days and of her dead son. — His ghost makes a night visit to our camp. — Crossing the Hudson's Bay Divide. — Descent of its northern slope into the beautiful valley of the North Fork. — Arrival at Spotted Eagle's camp on St. Mary's River. CHAPTER XXV. Spotted Eagle's Mythical Stories of Old Man . . . 335 The camp of Spotted Eagle, a noted medicine man. — His jovial disposition and reputation for wit and humour. — He relates mythical adventures of Old Man. — Old Man plays with the ground squirrels. — Punishes the lynx and the birch tree. — Takes part in an elk dance. — Joins in the mouse dance and gets into trouble. — Travels with a fox and punishes a rock. — His adventures with coyotes. — He flies with the cranes and falls to the earth. — He is tricked by a small bird. — He dives for berries reflected in the water. — Starts the custom of scalping dead enemies. — Induces men and women to mate. — Steals the magical fire leggings. — Spotted Eagle's morning bath. — His remarkable weather prediction followed by a violent electrical storm. CHAPTER XXVI. Onesta and the Bear Spear . . 352 Gift of supernatural power conveyed through certain animals. — Onesta's watchful care of the Bear Spear. — Gives the cere- monial for an auspicious entrance into a new country. — Relates legend of the origin of the Bear Spear. — The Mink Ceremonial. — Curiosity of white emigrants visiting our camp. — Extreme heat.— Changed outlook after crossing the Inter- national Line. — Indian theories for "Fairy Rings" on the plains. — My botanical collection of herbs and plants used by the Blackfeet. — Perfumes used by women. — Our arrival in the Blood country. xvi CONTENTS CHAPTER XXVII. PAGE Camp of the Bloods. .... 368 Reserve and haughtiness of the Bloods. — Pathetic mourmng of a mother for her son. — Tragedy of Opioivan, "The Mad Indian." — Journey along the Okoan River. — Onesta and Nitana pray for a prosperous journey and my success. — Onesta teaches me two queer Blackfeet songs. — Beautiful valley of the North Piegans. — The trail along the Crow Lodge River. — Interesting Indian names for local topography. — Lookout Butte and the Indian watchers. — Gamp of Brings-down-the- Sun. — His dignified and hospitable welcome. — Our attractive camp under the cottonwoods. — Indian custom of exchanging gifts. — Ideal camp of a happy and contented Indian clan. CHAPTER XXVIII. Camp of Brings-down-the-Sun . . . 383 We dine with Brings-down-the-Sun. — Onesta introduces me to the old chief. — He declines to impart his knowledge. — Recites the wrongs which caused his mistrust of the white race. — Allows me to remain in his camp. — I meet his wife and youngest daughter. — He offers us free use of their wild berry supply. — His statesmanlike reasons for preserving their natural resources of trees and bei'ry bushes. — First thunder of the summer is heard marking time for opening Medicine Pipes. — Meet my friend Bull Plume conducting a Pipe ceremonial. — Hospitality of Brings-down-the-Sun. — Indian children's fear of white men. — Interesting scenes along a stream. — A con- tented family of beavers. — A miniature camp with complete doll outfit. — Games of boys and girls. — "Wheel and arrow," a gambling game of men. — An extended sunset view from Lookout Butte. CHAPTER XXIX. Proper Names 395 Various methods used in obtaining proper names. — Interesting illustrations of naming children. — Manner of changing men's names. — Women's names. — Names for strangers. — Names for animals.— Extended use of sign language among plains- tribes. CHAPTER XXX. Onesta gives the Crow Beaver Cekemoni.il 40G North Piegans gathering around our camp fire. — Dances by the children E-mo-nissi and Yellow Mink. — Embarrassing relations between mother-in-law and son-in-law. — Jealous anger of Bull Plume towards his rival Brings-down-the-Sun.— Runnino- Wolf CONTENTS xvii and myself entertain a gathering with Blaokfeet songs. — At Onesta's request I sleep in the sacred Thunder Tipi.— Story of my vision has an advantageous result. CHAPTER XXXI. The Rival Leadekk . ... . 414 Bull Plume urges me to visit him in his camp. — Brings-down- the-Sun is angered by the intrusion. — Onesta explains the cause of the rivalry. — Brings-down-the-Sun makes a friendly visit. — He agrees to impart his knowledge. — Stories of his father Running Wolf.— Origin of the name. — "Winter counts" kept by him as head chief of the tribe. — His initiation into the Medicine Pipe society. — Discovers cavern of the Thunder- bird on Chief Mountain, who gives him a Sacred Pipe. CHAPTER XXXII. Events in the Life of Brings-down-the-Sun . . . 427 Death of his father. — The Sacred Pipe and leadership of the tribe were handed down to him. — He chose instead to become a medicine man. — His wise and benevolent manner of dealing with the people. — Eagle-catching his means of livelihood. — His method of trapping eagles. — The Spirit of the Mountain gives him a Medicine Robe. — His reasons for not using the Sweat- lodge. — He tells the names of his children and of theii' re- markable deliverance from a dangerous flood. CHAPTER XXXIII. I'HE Old North Trail. . ... 434 Brings-down-the-Sun explains meaning of the name Running Wolf. — He tells about the (.)ld North Trail formerly used by Indian tribes. — The Lone Pine Tree land-mark. — A former Blackfoot expedition into Mexico along the Old North Trail. — It returns with the Dancing Pipe. — Blackfeet names for rivers, mountains and other land-marks along the trail. CHAPTER XXXIV. Blackfeet Societies . . .... 441 A practical joke at my expense. — Irregulaiity in time of meals. — How women bake camass roots. — Brings-down-the-Sun re- ceives present of medicinal plants. — He asks for my family history. — In return he gives the origins of the Blackfeet Societies. — The Sinopaix (Kit-foxes) and their society dance. — He describes Tsin-ksi-six (Mo.sijuitoes). — Kuko (Doves). — Muto- ka-iks (Buflfaloes). — Knut-some-taix (Mad Dogs). b xviii CONTENTS CHAPTER XXXY. PAGE The MuTSAix (Society of Brave Doiis) 455 Brings-down-the-Sun tells of its origin. — Weapons and character- istic dress of members. — Their society dance and customs. — A courageous mother saves the life of a Brave Dog. — Usefulness of Blackfeet Societies. CHAPTER XXXVl. Lbobnds (IF THE Friendly Medicine Grizzly anh the Friendly Medicine Wolf . 466 The North Piegans gather tlieir winter supply of berries. — Brings-down-the-Sun tells the legend of Nis-ta-e and the Medicine Grizzly. — A sole survivor and wounded after a tight with the Snakes, he faces death in the mountains. — A supernatural grizzly feeds him and carries him back home. — Legend of Itsa-pich-kaupe and the Medicine Wolf. — The community of spirit between animals and men. — Some animals can read the future. — Coyote barks an omen of death. — Owls are dreaded because they are the unhappy spirits of evil- doers. CHAPTER XXXVII. Brinos-iio\vn-the-Sun Talks Aeoltt Birds and the Stars . 479 Variety of song birds in the Blackfoot country. — Brings-down- the-Sun tells of the habits of the birds and explains their songs. — He gives the Blackfeet names for the moons. — How to read the signs in the skies. — He tells the ancient star-legends of the Seven Brothers (Great Bear), and the Lost Children (Pleiades). CHAPTER XXXVIII. Legend of Poia, thk Christ Story of the Blackfeet 491 Brings-down-the-Sun tells the beautiful star legend of Poia, who was born in the sky as Star Boy, came down to earth, lived in poverty among the Blackfeet, and was called Poia (Scarf ace) in derision. — Through his bravery he reached the home of the Sun where his scar was removed. — The Sun God sends him back to earth to instruct the Blackfeet in Sun worship. — After estal)lishing the ceremonial of the Sun-dance, Poia returned to the home of the Sun and became a Mornin" Star. — Brings-down-the-Sun explains the conjunction of two Morning Stars. — Tells about the constellations. — Sacred articles lirought from the home of the Sun. — Explains the portent of a brilliant meteor. — Interruptions to my slumber. — At early dawn on Lcwkout Butte I see Venus and Jupiter in conjunction. — Sunrise on the plains. — An early start. — Fare- well of Brings-down-the-Sun. CONTENTS xix CHAPTER XXXIX. PAQE The Present Condition and Future Prospects oi' the Black- I'KBT , . . . . ... 50() Aijpalling inroads of death upon the Blackf eet cliiefs. — Decline in the tribal spirit and religion. — Pathetic appeal of an old chief to the young men to "keep up their old religion." — A Government agent's prohibition of the Sun-dauce causes despondency and indignation. — I attend a council of the Chiefs. — Stock-schi's speech in behalf of the 8un-dance.-- Challenges mo to name anything harmful in its observance. — My reply. — Changed conditions bring to an end the develop- ment of the noble line of patriotic Blackf eet Chiefs. — The passing of the buft'alo gave the death-blow to their tribal organ- isation, causing poverty, suffering. Government relief, and a rapid moraldecline. — Encouraging resultsfrom radicalchangesin the National Indian policy, inaugurated by President Roosevelt and Francis E. Leupp, former Commissioner of Indian Aft'airs. — Christian missions among the Blackfeet. — The Christ- ian medical missionary greatly needed. h 2 LIST OF ILLUSTRATIONS IN COLOUR PAQE The Sentinel Frontispiece Hunting Camp in the Rocky Mountains . Tuface 44 Inner Circle of Painted Tipis . . . . ,, 206 War Party Singing " Wolf -Song " ..... „ 243 Return of a Victorious War Party . ,, 271 Blackfeet Camp by Moonlight . . . ,, 312 The War Cliief ... „ 416 Sunrise from Look-out Butte . . ....... ,, 504 LIST OF ILLUSTRATIONS IN TEXT Herd of Buffalo on the Prairie , . Ta face 1 Camp on \Vestern Slope ... _ . . 8 River on Western Slope , . . ... 9 Adders' Tongues . . - ... 10 Mountain Lake . . . .... 11 "We entered a huge basin surrounded by towering Peaks " . - 12 The Pass . . .13 Flinch's Peak . ... . , 15 The Outbank Trail . . . . .... 16 East Cut-bank Canyon • . . 17 Velvet Leaf Sunflowers (jn Prairie ....... . 19 Tribal Cauip of the Blackfeet . . ... . . 20 My own Decorated Tipi in the Blackfeet Camp . 21 Mad Wolf 27 Looked down on a Small Indian Camp . 28 " Strikes-on-both-sides " ... 30 XXll LIST OF ILLUSTRATIONS PAGE Sunrise . . . ... 37 Repacking (Baggage) Buclc ..... .... 38 Tlie Ciitbank Trail . . . 40 " At tlie ujjper end nf the Basin wa.s a Lake surrfiunded by an unbroken Forest " . . . . .42 Two Medicine Falls and Mount Rising Wolf . , .43 "Our Lodge was pitched at the edge of the Forest" . 45 Lodge with Ear Poles crossed in front for Storm . , . 59 The Snow-covered Forest . , . . , ... 61 The Frozen Stream . , . , C4 Clouds lifting from Mountains after Blizzard . . . 09 " Horse uncovering Snow from Grass by Pawing " ... 71 The Old Trail after Snowstorm ... .72 Cutbank Canyon after Snowstorm . .....,,,. 73 Marking Time with Forefinger . ..... .... 79 Holding the " Prongs " in Sweet Smoke . ... 80 Making the Sign of the Beaver Lodge ... . 81 Bringing out Buffalo Raw Hide ...... ... 82 Making Buffalo Sign . .... 83 Taking Rattles from Medicine Sack . . ... . . 84 Making the Antelope Sign . 85 " Holding the Pipe in the Sweet Smoke, Mad ^^'olf bowed His Head and Prayed to the Sun " . . . . ,87 Opening the Beaver Bundle . . 89 Women Praying while holding Root Digger . 90 Women Praying while holding Beaver Skin . .91 Women Praying while holding tw(i W^hite-Weasel Skins 93 Pre)iaring the Sacred Red Paint . 94 " .\fter the Ceremonial all partfiok of a Feast " . . 101 Beaver Dam . . . 106 Beaver Bundle of Mad Wolf , . . . . , , . ... 107 My Rocky Mountain Outfit . . 114 My Mountain Camp after the Snowstorm . . . . ,, 121 Sunset on the Prairies (Rockies in the Distance) . . . , . 123 Drawing out Timber with Horses . . . , _ . 126 My Lodge during the Blizzard . . . , . 130 Bull Plume and Family coming through the Blizzard . 131 Setting the Ear Poles for a change of Wind . . . 132 Sunset after the Chinook (Warm Wind) . 133 Snow Tipi ... . . .... . . , 134 Itomina and Little Natoya in a Snowdrift 140 TJST OF ILLUSTRATIONS xxiii a High Hill " . 151 . . . 162 ?AGK 149 "The Dead were placed upon Scaftblds in Trees " " The Dead were also placed upon the Summit of Yellow Buffiilo Tipi . . A Woman's Vo\¥ to the Sun ... ....,..., 174 When Night Pell . . . . 176 The Sacred Woman . ..... 179 " They Prayed continually with Heads howed and Blankets dra^^'n closely around Them " . . 180 " Gives-to-the-Sun sat apart, behind the Sacred Travois, Her Head bowed in Prayer " ... 193 Gives-to-the-Sun Mounted on the Travois Horse . . . . 194 Natokema and Gives-to-the-Sun waiting with the Sacred Travois 19.^ " 0-mis-tai-po-kah with long Grey Hair falling over His Shoulders " 195 Gives-to-the-Sun's own Horse was hitched to the Sacred Travois . 196 Anatapsa and Dives-under- Water rode astride the same Horse . 197 " The two Noble Chiefs were in the lead and were followed by the Medicine Women with the Sacred Travois " . 198 The Three Chiefs . . 199 "There was a long line of Warriors with Rifles and War-l)onnets and bearing the Sacred Spear and Shield " 200 Mountain Chief . . ... . . 201 Big Moon . . ......... 201 Pitching the Sacred Tipi . . 202 Arrival of Running Crane leading the Southern Division of the Tribe 203 Tears-in-her-eyes in Her Blackfoot Cradle . - . . . , , . 203 Chief of the Mad Dogs . ... 204 Mad Dog Lodges . . 205 Crow Tipi in 189(1 . 209 Crow Tipi in 190(i Big Rock Tipi . 209 210 , .... 211 . . 212 213 . 215 . . 218 219 War Tipi (Rear View) . . . , . . 221 My own Decorated Tipi . . . 222 Coming Running . 226 Little Owl's FamUy around an Outside Fire 227 Morning Eagle and His old White War Horse ....,,.. 228 Serpent Tipi Cross Stripe Tipi ... Cross Stripe Tipi .... Black Buffalo Tipi Otter Tipi . ... War Tipi of Running Rabbit xxiv LIST OF ILLUSTRATIONS PAOB Natosin's Tipi and Two Travois 229 Two Women Tanning a Green Hide . , . : , : 230 Old Woman Soft Tanning 231 Women Sewing a Tipi Covering . . .... 232 Women Pitching a Tipi . . . ...,,,. 233 Making Parfleohes . . . ... ... ... 235 Woman Carving a Pole . . . - . . . • 236 Women Drying and Smoking Meat upon Poles . 237 My Puppy Neighbours Asleep in their Small Tipi . 238 Assinniboine Woman Making Soup out of My Puppy Friends . 239 In the surrounding Meadows large Herds of Horses were quietly Feeding .... . 241 Upon the Summit of a Ridge was a solitary Horseman . , 242 At Twilight the Tipis were Lighted up Ijy Bright Inside Fires . 245 Doctoring the Sick . . . . . , , ... 247 Doctoring the Sick . , . , . 249 Doctoring the Sick . , . , . , 250 Medicine Pipe Bundle ovei' Lodge Door ...... 252 Tlie Day Herder . . . , . . 255 The Night Herder . , 256 Elk Horn, the Herald, Arousing the Camp . , , , 258 Women Carrying Medicine Pipe Bundles . . . . , 259 Medicine Pipe Priests with Drums . . ... 263 Two Bears with War Bonnet of Eagle Feathers tipped with Horse Hair . . .272 Maka with Buffalo Hide Sliield decorated with Eagle Featliers 27.'! Wolf Eagle Dancing 274 I;eader of Kisapa Dance ... 275 Running Crane addressing the People . 276 Sham Battle by Horsemen . . ... 277 The Horse Race . , , , , 279 Parade of Sioux Warriors . 280 Framework of the Sweat lodge . . 285 Mad Dogs Riding with Willows . 286 Priests Walking around Sweat-lodge . . 287 Spotted Eagle Preparing Buffalo Skull for Sweat-lodge Ceremonial 288 Little Plume . ... . 289 Blackfeet Assembling for Tribal Parade . . 290 The War Chiefs, Little Plume and Little Dog, Leaders of the Parade 291 Tribal Parade .... . 29''> Sacred Tipi with (ireen Branches Outside .... 293 LIST OF ILLUSTRATIONS xxv I' AC. Ill 295 296 299 303 304 308 309 Interior of Sacred Tipi with Sun-dance Priests and Medicine Women Sacred Woman and Husband witli Rhubarb Stalk . Old Woman's Small Tipi ... Procession of Priests and Sacred Women . Priests and Sacred Women Beneath the Sun Shelter . Awasaki Praying for Her Grandchildren . . . 305 Women Making Vows Holding up Pieces of Sacred Tongue 306 Three Bears " Counting Coups " while Cutting Hide ... 307 Line of Warriors Holding Aloft Long Poles Throng of Women and Children Surrounding Warricji's wliil Raising " Centre Pole " Bull Child with His Celebrated Medicine Robe 3X, The Sun-lodge ... . 314 The Three Medicine Men in Their Booth . . 3I5 Medicine Man Praying for Big Beaver and His Family . 317 A Medicine Man making Incantations to Drive Away a Storm 321 Mad Wolf with His Band Departing for the North ... 323 Two Medicine Lake . 326 Lodges of Katoya and Her Sun . 327 Our Camp Near the Hudson's Bay Divide . ... . . 329 Spotted Eagle . ... . . , , -^^u Spotted Eagle's Son Riding a Dog 349 Onesta with the Bear Spear . . ... 353 Onesta Holding up Pipe while Praying to the Bear Spear, which Hangs from the Tripod 355 One,sta and Nitana Holding Ceremonial with Sacred Mountain Lion Claw Necklace . . .... 362 Camp of the Bloods . 3g5 Head Chief of Bloods ... 369 Bloods Dancing . . ...... . . 370 Blood Custom of Piling Winter Wood ....... 371 Sun-shelter at Midday ... .... . 37.5 Herder Lassoing Wild Horse . . .... 378 "A Single Horseman appeared upon a Ridge to Watch Our Course " 379 Brings-down-the-Sun . . . . 384 "Whistling-all-Night"and " Cries-early-in-the-Morning, " Daughter and Granddaughter of Brings-doivn-the-Sun . . 385 Bull Plume leading the Ceremonial . . . . 387 Child's Play Tipi . 391 Wheel and Arrow Game . . . . 393 xxvi LIST OF ILLUSTRATIONS PAGE Nitana . . . 396 Two Sisters -Green Snake Wcjman and Blue Snake Woman 397 Last-one-to-swim-in-with-the- Willows and His Sisters 398 A'isiting Indians Conversing in Sign Language . . 403 Thunder Tipi . . . ... 407 Onesta Gives the Crow Beaver Ceremonial . ... 409 Biings-down-the-Sun .... 417 " I will tell you nothing but the truth " . 418 War-party Riding through Camp Holding up Scalps ... 421 Piskun near Two Medicine River 438 Piskun near Two Medicine River . ... 439 Mad Dog Society waiting for expected Feast ...,.,. 452 Mad Dogs Marching through Camp ... . 453 Three Lodges of Brave Dog Society near the Centre of Kncampment 456 Interior of Society Lodge showing manner of hanging Clothes and Head-dresses . . . . . . . 457 Buckskin Shirt of Mad Dog Society .458 Buckskin Legging .... . . . 459 Buckskin Shirt fringed and decorated with coloured Porcujjine Quills . . . . .460 Medicine Weasel's Camp near the Jlockies . ... 480 Summer Camp of the Blackfeet near the Mountains • 492 IMai- — The Country of the Blackfeet Indians Ai El id of Volume THE OLD NORTH TRAIL INTRODUCTION The once powerful confederation of the Blackfeet or Siksikaua Indians comprising the North Blackfeet, Bloods and Piegans, is of Algonquin origin. Al- though they speak the same language, have similar customs, and are closely intermarried, these three divisions are independent of each other, each having its own Sun-dance, council and head chief When the dominant white race, both in Canada and the United States, restricted the Blackfeet from their nomadic life, which had covered the vast region stretching, from the North Saskatchewan River in Alberta, to the Yellow- stone River in Montana, and from longitude 105 degrees west from Greenwich to the Rocky Mountains, their fixed settlements were made in the localities where their permanent camps were formerly located. Thus the present reservations of the Bloods (Kainau), and North Blackfeet, in the Province of Alberta, Canada, are along the same rivers, where their ancestors camped. The Piesans became subdivided into North and South Piegans, the former in Alberta, and the latter in North- western Montana. The most reliable authorities that I could consult among the Blackfeet, as to the origin of their tribal Ji 2 THE OLD NORTH TRAIL name, stated that, ages ago, their people lived far to the north of their present country, where the dark fertile soil so constantly discoloured their moccasins that they were called Siksikaua, or Black Moccasins. They were the most aggressive and warlike of all the Plains tribes. They were constantly at war with the Crows, Sioux, Cheyennes, Assinniboines, Snakes, Kutenai and Flatheads. Their war-parties frequently met in conflict along the Old North Trail. The Blackfeet say that the Crows once roamed along the eastern slopes of the Rocky Mountains, but were driven by them to the south-east, where the Crow reservation is now situated. The Lewis and Clark Journals mention the Blackfeet as the only tribe against which their expedition was compelled to use firearms. In 1832 Catlin wrote about the Plains Indians : "The several tribes of Indians, inhabiting the Upper Missouri, are undoubtedly the finest looking, best equipped and most beautifully costumed. . . . They live in a country well stocked with bufl!aloes and wild horses, which furnish them an excellent and easy living ; their atmos- phere is pure, which produces good health and long life, and they are the most independent and happiest race of Indians I have met with : they are all entirely in a state of primitive rudeness and wildness, and con- sequently are picturesque and handsome, almost beyond description. Nothing in the world, of its kind, can possibly surpass in beauty and grace some of their games, amusements and parades. In my travels I have more than realised my former predictions that those Indians, who could be found almost entirely in a state of nature, with the least knowledge of civilised society, would be found the most cleanly in their persons, elegant in their dress and manners, and en- INTRODUCTION 3 joying life to the greatest perfection. Of such tribes perhaps the Crows and Blackfeet stand first ; and no one would be able to appreciate the richness and elegance, (and even taste too), with which some of these people dress, without seeing them in their own country." The Blackfeet traversed wide tracts of country in quest of plunder and adventure. They were the most daring and enterprising of the Plains tribes, their expeditions following the Old North Trail into the lar distant North Land, and southward as far as Mexico. That they used horses, on these far-seeking expeditions, we have the testimony of Mackenzie, who says of the Blackfeet in 1800, "They are the people who deal in horses and take them upon war parties towards Mexico, from which they enter into the country to the south-east, which consists of plains." Sometimes their expeditions did not return for several years, and then would appear unexpectedly in full view of the tribal camp, bearing their spoils and singing their songs of victory, amid general rejoicing. The bravery of their chiefs and tlieir wonderful adventures were then heralded throughout the tribe, and the young men were thus stimulated to emulate their deeds of valour. In the former domain of the Blackfeet, lying between the Eocky Mountains and the Yellowstone and Upper Missouri Rivers, the mountain slopes abounded in beaver, wapiti, moose, mountain sheep and grizzly bears, while immense herds of antelope and buffalo roamed over the plains, furnishing them with an abundance of meat for food, and skins for clothing and shelter. But the irresistible advance of the white race was like the invasion of a hostile army in its effects upon this Indian paradise. It brought small-pox, measles and B 2 4 THE OLD NORTH TRAH. other contagious diseases and the seductive poison, alcohol, each in turn contril)uting to the undermining of the vigour of the Indian race. The last of several plagues of small-pox was introduced by a Missouri Eiver steamboat in 1869, spreading rapidly among the Plains tribes. It decimated the Blackfeet and is still referred to by them as " the great sickness." The climax of their misfortunes finally came with the sudden annihilation in 1883 of the last of the great herds of buffalo, which had afforded them occupation and their chief means of subsistence. At the beginning of the following winter, the Blackfeet found themselves deprived of their usual winter stores of dried buffalo meat, with the result that, during that winter and the spring of 1884, a large number of them perished from starvation. Greatly reduced in numbers and crippled in resources, the Blackfeet slowly retreated before the advancing tide of white settlers. Yielding to the pressure from the whites and their own dire necessities, they sold by treaty vast tracts of land to the United States, so that they now occupy only a narrow strip of country bordering upon the eastern slopes of the northern Eockies. The climate, being subject to severe storms in summer and blizzards in winter, has so far seemed unfavourable for agriculture. Their chief occupation of raising cattle and horses is handicapped by the hazards of extreme heat and cold. They have held themselves, as much as possible, aloof from civilisation, cherishing the remembrance of their former days of comfort, freedom and power. Oft repeated wrongs by the whites have provoked indi- vidual retaliation and bloodshed, but not organised rebellion against the Government, and developed in INTRODUCTION 5 the Indian heart a deep-seated mistrust and hatred of the white race. Early explorers estimated that the Blackfeet once numbered from 30,000 to 40,000. They have gradually dwindled, until at the present time there are about 3,500 full bloods in Canada and the United States. This constant decline of the full- blooded Blackfeet still continues, and we have the pathetic spectacle of a dying race. CHAPTER I MY INTRODUCTION TO THE BLACKFEET Visit North-Western Montana as member of a Forestry Expedition under GifFord Pinchot, Chief of the Forest Service of the United States. — Meet with Siksikakoan, an Indian Scout. — He invites me to go with him to his liome among the Blackfeet. — Our journey eastward tlirough the forests up the western .slope of the Rocky Mountains. — We cross the Continental Divide by the C'utl)ank Pass. — Flora, birds and Fauna of the mountains. — Magnificent scenery. — Many glaciers and snowcaj^ped peaks. — Enter the Blackfeet Country by an old Indian war-trail. — First glimpse of the tribal camp of the Blackfeet on the plains. — Siksikakoan introduces me to the leaders of the Blackfeet.— Meeting with Chief Mad Wolf.— Novel experiences in the big camp. — Accompany Siksikakoan to his home on Cutbank River. — My first summer among the Blackfeet. I FIRST visited tlic country of the Blackfeet as a member of a Government expedition under Gifford Pinchot, Chief of the Forest Service of the United States, which had been sent into the north-west by the National Forest Commission, to report upon the advisability of forming- certain national forest reserves. Siksikakoan (Blackfoot-Man), also known as William Jackson, was a noted Indian scout, who had served in the Indian campaigns under Generals Miles and Custer. He related to me the thrilling story of his escape through the Sioux lines, at the time of the disastrous battle of the Little Big Horn, June 25th, 1876, when General Custer and his battalion of the 7th U.S. cavalry were annihilated by the Sioux.^ Siksikakoan was attached ' The Blackfeet tribe of Montana and Alberta should not be confused with the Sioux Blackfeet of Dakota who fought against General Custer in the battle of The Little Big Horn. 6 CH. I INTRODUCTION TO BLACKFEET 7 as a scout to Major Eeno's battalion, co-operatiBg with General Custer's. During the first confusion of Major Reno's attack and repulse in the first day's fighting, First Lieutenant De Rudio, Interpreter Girard, Private O'Neal and Siksikakoan were cut off.^ Under cover of darkness, Siksikakoan ventured upon the battle-field and stripped from the dead Sioux sufficient leggings, moccasins and blankets to disguise themselves. Then, in the dead of night, on the 26th, he led his companions safely through their sleeping enemies, to the bluffs north of the river, to which Major Reno had retreated for safety. During the movement Siksikakoan answered the challenges of the Sioux by giving satisfactory replies in the Sioux language. Siksikakoan continued his scouting service until the close of the Indian wars on the northern plains, when he returned to his tribe on the Blackfeet Reservation. He erected a cabin on Cutbank River, at the foot of the Rocky Mountains. He gradually built up a well- equipped ranch, and owned large herds of cattle and horses. He lived there till the winter of 1899, when he died, as the final result of injuries received during his life of adventure and hardship as a scout. When the forestry work was completed and my Government associates had departed, Siksikakoan and I were camped together in the forest country of the Flathead Indians, on the western slope of the Rocky Mountains. One evening, by our camp-fire, I agreed to his proposal that we should return to the Blackfeet Reservation on the eastern side of the range ; " for ' "During; the night Lieutenant De Rudio, Private O'Neal, Mr. Girard, the interpreter, and Jack.son, a scout, came to our line. They had been left in the river bottom when Major Reno made his retreat." (Extract from Capt. E. S. Godfrey's "Custer's Last Battle," Centtiry il/((;/(i,-.mc, volume 43, p. 379, Jan. 1892.) The same incident is referred to in the report of Gen. W. T. Sherman, Secretary of War, 1876, p. 33. 8 THE OLD NORTH TRAIL chap. there," said he, " I have many horses and cattle. The mountains are not far distant, where the hunting is good, and the hikes and streams are full of fish. We Camp ox Western Slope. shall 1)6 in the midst of my j^eople, and-I will introduce you to the leading chiefs of the Blackfcet." It was at the beginning of summer, when we started on our joui'ney across the Eocky Mountains, toward the country of the Blaekfeet. Our outfit was carried on I INTRODUCTION TO THE BLACKFEET 9 the backs of pack horses. The trail was difficult and overgrown and frequently blocked by windfalls. Sik- sikakoan led the way with his axe, while I followed driving the pack horses. On the western slope of the Eockies the forests are very dense, because of the mild climate and abundant rainfall. The trees erow to a large size and the undergrowth is luxuriant. We rode River on Westerx Slope. through glades, where the rank masses of weeds and grasses were shoulder high, and passed chains of beautiful lakes, hidden in the gloomy recesses of the forest, where huge tamaracks, firs and spruces grew to the water's edge, and extended high up on the sides of the mountains This was the haunt of deer, wapiti and moose, many of their tracks being visible in the soft ground along the lake shores. A botanist would have been delighted with the 10 THE OLD NORTH TRAIL CHAP. great numbers of wild flowers in full bloom. I saw magnificent specimens of bear grass (Xerophyllum Douglasii), growing to the height of five feet. Their stalks were surmounted by dense caps of white flowers, each flower on an ascending pedicel an inch or more long. The leaves at the base of the stem were narrow and stiff'. The root is used by the Blackfeet as a . /■■ f'-'^'yi^t I'ii-:-^. • '"< ■'/ • ■f ■■■■■<■. •■,-'. '.^ 1 "' J- ■' ■ . ■ - i-^'. ' •^ ^ »5i w% m ^' ' S P m^{ ^^^^^ ^*' -^^^^S^M^^^^^^l ^' 9f r^:.-l ^ ^^^^^^^H^-1 1 m J^H^I^I lwl«1^ rf^-^'# -ai.l-I^k s p^^ '^^^iP" m /^^^^' ■ 4. ..,-i-:*^ Adders' Tongues. remedy for fractures and sprains. The leaves of a similar species are used by other Indian tribes in making baskets. There was also a great profusion of pink twin flowers (Linnaeus borealis), with its vine of shiny dark green leaves, also bishop's caps, light yellow adders'. tongues and flowering dogwood (Cornus canadensis). During our forest journey I recognised many birds I INTRODUCTION TO THE BLACKFEET 11 native to my home in the east. When passing lonely lakes, I heard the wild, laughing cry of the loon, and olive-backed thrushes singing along the shores. In the lofty pines were chicadees, winter wrens, hermit thrushes, and myrtle warblers. In the open glades were robins, doves, ruffed grouse, chipping sparrows, flickers, j uncos, and tree swallows. Here I first became acquainted with the Macgillivray warbler, his little gray A Mountain Lake. head frequently peering out shyly from the willows along the streams. I found the nest, with four eggs, hidden away in some blackberry bushes, close to a lake. In the bushes were vireos, fly-catchers, and yellow warblers, and, in the deep woods, woodpeckers, red- breasted nuthatches, and golden-crown kinglets. We surprised a large bear sunning himself in the trail, but he quietly and (|uickly disappeared into the 12 THE OLD NORTH TRAIL CHAP. forest. The trail led through a broad valley and along the bank of a swift mountain stream, climbing continu- ally upwards towards the Continental Divide. When we reached a high altitude, the trees became gnarled and stunted, and we were frequently enveloped in heavy clouds. Here were many tracks of big-horn, and we saw a band of Eocky Mountain goats high ^"■■^ s [ E m ^H iMHHHKI ^;,. .^_g|||||j|||g||||||^ ■■^^H ^^^^^^^^HW ■oL i-^ ^^^^^^^^a SnnW**t3a9iis ^H ■i 'We entered a huge Basin sukrotjnded by towering Peaks.'' up on the mountain side. Hoary marmots, or whistlers greeted us from the cliffs with their shrill calls, but they were so timid that they quickly disappeared on our approach. We entered a huge basin, surrounded l)y towering peaks — a superl) and vast amphitheatre about four miles wide from side to side. At the liottom was a sparkling lake, with wooded shores, surmounted l:)y a circular mountain wall with a sheer I INTRODUCTION TO THE BLACKFEET 13 height of 3,000 feet. It was fed by many streams, which had their sources in the glaciers and fell over precipitous cliffs with a constant roar, reverl)erating like thunder from the surrounding walls of rock. ,-., ¥ * IT** it % ' '^'^^dlMHHRQ^I^Bl^^^^^^ v^^^^H l^. / f*j.;'-/ V''ev.v. .■.;••.- i»-J' The Pass. The Indians have given to the main range of the Eocky Mountains the appropriate name " Backbone-of- the-World." Standing on the summit of the Cutbank Pass (7,861 feet), we were surrounded by dazzling 14 THE OLD NORTH TRAIL chap. glaciers and stupendous mountains mantled with snow. The intense brightness of the snow-fields was relieved by the dark green covering of forests, which lined the valleys far below. Four miles to the north lay the Triple Divide — the Crown of the Continent, where the water-shed divides between the Pacific Ocean, Hudson Bay, and the Gulf of Mexico. Directly south was the sharply-pointed Flinch's peak, which lifted its towering mass like a cathedral spire 5,000 feet above the valley. It is impossible from the illus- tration to realise the sheer precipitousness of this peak. On the west were Mt. James (10,155 feet), Mt. Pinchot (9,332 feet), and Ram Mountain, so called because frequented by many Rocky Mountain rams. To the north-west was Mt. Blackfoot (9,591), and the magnificent Blackfoot Glacier, a vast expanse of ice and snow. Be3rond rose the summit of Mt. Jackson ^ (10,023), and under its shoulder the Harrison Glacier, with its wonderful ice cascades. Turning farther to the north, we could see a multitude of peaks. Among them were Mt. Siyeh' (or Mad Wolf, 10,004); Little Chief- (9,542) ; Going-to-the-Sun (9,594) ; Four Bears-; Almost^a-Dog " (8,911); Mt. Grinneil (8,838), and the Grinneil Glacier ; Mt. Red Eagle, ^ and the Red Eagle Glacier, which is the source of Red Eagle Creek. The Grinneil Glacier is fenced on the west by a remark- able, serrated ridge of the Continental Divide known as " The Ga-den Wall." In close proximity are the Gun-sight Pass (its contour resembling a gun-sight), and the Sperry Glacier; the Sexton Glacier, with its half mile of ice front, and the Swift Current Pass. Words fail to describe the ' Named after Wm. Jackson (Siksikakoan). ^ Name of a Blackfoot chief. I INTRODUCTION TO THE BLACKFEET 15 magnificence of the glaciers and waterfalls, and the majesty and impressive beauty of the numerous high peaks and stupendous mountain ranges. Although this country is practically unknown, the difficult trails being frequented only by hunters, trappers, and Indians, its scenic wonders are probably unsurpassed by any within the United States. The reo-ion should be Flinch's Peak. "A mass of rook towering 5,000 feet above the valley." reserved by the Government as a National Park and Game Preserve.^ From the summit of the Pass, Siksikakoan pointed out the course of our trail eastward, following the Cutbank River through a long, winding valley, with high, snow-covered mountain ranges on either side. Beyond stretched the tawny plains — the country of the Blackfeet, resembling a distant ocean in its level ' See Appendix, 16 THE OLD NORTH TRAIL chap. expanse, and extending eastward many hundreds of miles into the dim and hazy horizon. We descended from the summit of Cutbank Pass between two small Copprif/ht ill UiiUed Sla(i;s The Cutback Trail. (Ancient Indian route of travel.) iy Walter Mcaintoch. glacier lakes. In their dark and still waters, the surrounding crags and mountain walls were clearly reflected and many miniature icebergs were floatino-, I INTRODUCTION TO THE BLACKFEET 17 having fallen from the fronts of the overhanging glaciers. The travelling on the eastern side of the Rockies was much easier and in marked contrast with our difficult ascent of the western side. We now followed a trail, worn deep into the ground by generations of Blackfeet and other Indian tribes, when they crossed and recrossed the Rocky Mountains on their war and hunting expedi- tions. We entered a forest at the head of the canyon, East Cut-bank Canyon. where the snow clung heavily to the l)alsams and pines. As we descended, the snow disappeared and the air became balmy. The climate east of the mountains is more severe, because subject to extreme changes of temperature. Hailstorms are frequent, and snowstorms often occur in midsummer. In winter there are terrible blizzards, during which the thermometer drops to 50° below zero, (Fahrenheit). 18 THE OLD NORTH TRAIL chap. We camped after sunset in a beautiful, natural park of luxuriant bunch -grass, fragrant with wild flowers and surrounded hy forests of spruce and pine. Early next morning — our last day in the mountains — we again took up the trail through the canyon of the Cutbank River. As the sun's rays entered the canyon, the massive walls of rock, towering overhead, became a brilliant red, while the high peaks glistened with colours as varied as the rainbow's. In crossing the summit of a high rocky ridge, we had an extended view of the forest-covered valley below, and the course of the river winding through open glades and grassy meadows, until it passed through the entrance of the canyon. Beyond were the foothills, or high, gi'ass- covered ridges, lying in front of the canyon entrance, like a mighty barrier. Here the luxuriant vegetation of the mountains abruptly ended and the dry grass of the prairies began. After riding through the foothills, we crossed an old trail, running north and south, now overgrown with grass. Siksikakoan explained that it was the Old North Trail. It is no longer used by the Indians, its course having been broken in many places by the fences and towns of the white man's advancing civilisation. Yet the old horse trail and travois tracks were still plainly visible, having been worn deep by many genera- tions of travelling Indians. We rode out over the treeless plains until, from the crest of a ridge, about twenty miles from the main range of the Rockies, we looked down upon a scene, which I will never forget because of its novel and exceeding beauty. In a luxuriant tract of meadow, and on the shore of a lake, lay the tribal camp of the Blackfeet, pitched in the form of an enormous circle. I INTRODUCTION TO THE BLACKFEET 19 The undulating ridges, which surrounded it were brilliant with blue lupines and velvet-leaf sun-flowers. Great herds of horses were contentedly feeding on the rich bunch grass. Smoke from the evening fires was rising from the lodges. A faint breeze, laden with a pleasant fragrance from the meadows, brought distinctly Vf.lvet Leaf Sunflowers on Prairie. the sounds of an Indian camp, the shouts of men and women, the crying of children, the barking of many dogs and the slow, measured beating of Indian tom-toms in dances and ceremonial gatherings. After entering the Blackfeet camp, I accompanied Siksikakoan while he visited the lodges of the different chiefs. As we sat smoking a friendly pipe together, he c 2 20 THE OLD NORTH TRAIL chap. explained to them that I had come from the Great Father (President of the United States), for the purpose of protecting the forests of their country, that they might be preserved for future generations. In this way I first met Chief Mad Wolf (Siyeh), their greatest orator, the high priest of their Sun-dance and the owner of the Beaver Medicine Bundle (an important ceremonial). This was the beginning of a mutual bond of sympathy and attachment, unusual between an Indian and a TkieaIj Camp op the Blackpeet. white man, which developed gradually into a strong and lasting friendship. (3n my first night in the Blackfeet camp, I chose to sleep outside the camp circle in a meadow, not far from Mad Wolfs lodge, because the weather was clear and warm and I had no fear of being molested by the Indians. I was within hearing of any ceremonials that would take place in Mad Wolfs lodge and nothino- of moment could occur in the encampment without my knowledge. I INTRODUCTION TO THE BLACKFEET 21 22 THE OLD NORTH TRAIL chap. 1 placed my blanket-bed on the prairie-grass, and, instead of the lodge covering for a roof, I had the magnificent canopy of the night-sky, spangled with an innumerable multitude of stars. On account of the clearness of the atmosphere over the plains, these sparkling orbs of light shone with a rare brilliance and splendour, and appeared lower down in the horizon than I had ever seen elsewhere. Lying on my back and gazing up into the wonderful beauty of the heavens gave me an overwhelming sense of the infinity of God's universe and my own littleness by comparison. I was not, however, to be entirely free from disturb- ance. While lying upon my blankets, my attention was attracted by two wandering Indian boys, who had been startled by the weird and ghostly appearance of my bed. They were standing at a short distance conversing together in awed whispers. When I gave a sudden jump and rattled the white canvas covering, they took to their heels, believing that I was a Sfhost. During the night, I was again aroused by the hot breath of a large animal upon my face. Being awakened from a deep slumber, I imagined that it Avas a grizzly bear standing over me. Jumping from my blankets with a yell, I found that it was an Indian horse, which had been standing quietly, with lowered head, over my bed. My outfit had aroused his curiosity, but my actions were so precipitate and my appearance, clad in white, so startling, that he quickly stampeded with frightened snorts. At first I was at a loss to know how to secure suitable board and lodging in the Blackfoot camp. Their diet of dried meat and meat stews was to me neither appetising nor sufiiciently nourishing. The difficult problem was, however, solved for me in a very satis- I INTRODUCTION TO THE BLACKFEET 23 factory way by my friend Big Eyes. I had gained the good will of himself and wife through the interest I had taken in their children. To show their appreciation, his wife, Ips-e-nik-ki, who was skilled in the making of lodges, presented me with an Indian tipi, decorated with pictographs of interesting events in her husband's life. With the acquisition of a tipi, I had my own home in the camp, but it was necessary to do my own cooking and to care for my own horses and outfit, for the Blackfeet have no servants, and I had not taken a wife. I soon discovered that my diet of bacon, cereals, and dried fruits was no more pleasing to the Blackfeet than theirs was to me. After Spotted Eagle, the medicine man, had dined with rae, he said that he had never been able to understand how people could live on the food eaten by wJiite men. He told me of a journey he had once taken with some officers of the United States Army, " with whom he could stay no longer than a week, because of the strange food they ate." When the Sun festival was finished and the Indians separated, I accompanied Siksikakoan to live on his Blackfoot ranch, not far from Mad Wolfs home on Cutbank Eiver. I found him to be a man of fine mind and practical common sense, resourceful and fearless in emergencies and thoroughly equipped in all that goes to make an ideal guide and companion in the wilds. Under him I learned woodcraft, the handling of the broncho, the mysteries of the " diamond hitch " and the location of the old Indian trails leading across the plains and through the mountains. He was a natural orator and had standine; and influence in the councils of his tribe. He spoke English fluently as well as the Blackfoot and Sioux tongues, and was thoroughly 24 THE OLD NORTH TRAIL chap. familiar with tlie ancient customs and traditions of his people. It was under his influence that I became deeply interested in the Blackfeet, and through his friendship that I was gradually brought into an intimate association with their leaders. During my first summer among the Blackfeet, I rode over the reservation, visiting them in their camps and in their homes. Many interesting subjects crowded themselves upon my mind and enlisted my energies. I carried a medicine case containing simple remedies with which I was sometimes able to relieve the sick and help the injured. I endeavoured in every way to aid their advancement towards the white man's civilisation, helping in the cultivation of the ground, herding horses and cattle, and cutting timber in the mountains for building their cabins, fences, and corrals. When the sun was hot in midsummer, I helped them to make hay in the luxuriant meadows of the river bottoms. Although that kind of work was hard, it never seemed to dull my mind to the wonderful and ever-changing beauty of prairie, river, and distant mountains. In the clear days of autumn, when the bite of frost was in the air, I joined their hunting expeditions across the broad plains and into the Rocky Mountains. I now look back with the deepest pleasure upon the freedom of that life, the delight of living and of work- ing in that exliilarating mountain atmosphere. Those who spend sleepless nights, because of the absorbing and nerve-racking occupations of modern civilisation, may well envy my nights of refreshing sleep, while wrapped in my blankets beside some swiftly flowino- mountain stream, or on the plains under the open sky. The life of the Indian, so close to the heart of nature, the companionship with inspiring mountains, sunlit I INTRODUCTION TO THE BLACKFEET 25 plains, lakes and rivers, the ceaseless, but ever beautiful succession of lights and colourings, while day waned into night and night gave place to day, and the wonderful colour transformations, which came and went with the changing seasons, all these fascinated and held me with an irresistible grip. It required, however, a long period of cordial relations to overcome the natural prejudice of the Indians against a white man, but I gradually gained their confidence, which I was careful never to abuse. I lived with them, not merely for pleasure and adventure, but chiefly for the purpose of gaining as full a know- ledge as possible of their characteristics and customs, their traditions and religion. I realised that I had an unusual opportunity of studying a remarkable race of people, who properly belonged to the Stone Age, whose religion and social organisation had come down from a distant past, free from contact with any other religion, or culture. The younger generation were indifferent to their ancient customs and religion and it seemed that this primitive and most interesting people must soon lose their identity and disappear for ever. CHAPTER II MY ADOPTION BY MAD WOLF My meeting with Mad Wolf on the plains. — He proposes to adopt me as his son. — Mad Wolf's camp. — The ceremonial of adoption. — Mad Wolf's prayer. — He directs me to take part in the ceremonial. — Appoints a second ceremonial for giving my Indian name. One afternoon in miiisummer, while riding with Siksikakoau acro.ss the plains, we met Mad Wolf near Willow Creek. He was alone and signified his desire to speak with me. He was standing with his blanket drawn closely around him. His long hair tinged with gray fell loosely over his shoulders. From his neck hung a medicine whistle made from the wing-bone of an eagle. In his back hair, a single eagle feather stood erect. When I had dismounted, he warmly shook my hand. For a moment, he gazed into my face with eyes as penetrating as those of an eagle. Then, with head erect, he addressed me in a strong and earnest voice. " The snows of two winters have now passed since 3'ou first came to live in my countrj'. I have been watching you continually from the time when you first arrived, and my heart feels warm towards you. I have never taken a son from among the white men, but I now wish to adopt you as my son, because I believe that some day you will become a chief among your people. I am growing old, and it is probable that I will go before you to dwell with the Great Spirit, for you are still a young man. When I am gone you will then be left to help and to advise my people." Having in a few words made known to Mad Wolf 2a CH. II MY ADOPTION BY MAD WOLF 27 my willingness to become his son, he waved his hand towards the North, and said : " My lodge is out there on the plains. It is on the other side of yonder butte, and cannot be seen from here. Come to my lodge to-morrow, when the sun is high. My relatives will be there ; I will hold a ceremonial, in which I will paint you with the sacred red paint, and in their presence adopt you as my son." The developments of subsequent years have enabled me more fully to appreciate Mad Wolfs serious purpose in adopting me as his son. Prompted by the constant misrepresentation and mis- understanding of the In- dian by the whites, his purpose was to seek a white man's strono- friend- ship, hoping for an alliance that would be productive of sympathy and fidelity to the welfare of his tribe. He wanted a white repre- sentative, who had lived sufficiently long among his Mad Wolf (Siyeh). people, to become familiar with their customs, religion, and manner of life, and would tell the truth about them to the white race. Upon the day following my meeting with Mad Wolf the sky was overcast. Eiding in a northerly direction, I arrived at the ridge pointed out by the chief. I paused on its crest, and looked down upon a small Indian camp. The freshening wind had begun to drive low clouds over the plains, while occasionally a furious gust shook the lodges, firmly anchored by ropes thrown around their tops. The only living thing to be seen Copiiriiikt in United States hi/ iVcdter McClintock. 28 THE OLD NORTH TRAIL CHAP. was a coyote, slinking away over a neighbouring butte, and the only sign of human occupation was the slender wisp of blue smoke issuing from the top of Mad Wolf's tipi. During a lull in the wind I heard the subdued and measured sounds of Indians chanting and beating upon drums. As I sat still upon my horse, my mind went back many years, and I pictured to Looked down ox a small Indian Camp. myself the days when the ancestors of Mad Wolf and his followers were the rulers of this entire region, and their lodges were numbered by thousands. When the song had ceased I rode down from the ridge and dis- mounting, raised the door. A small fire was burninp- in the center, and in the dim light I saw that a large number of Indians were assembled. " Oki !" (come in), cried Mad Wolf Upon entering I found myself in a large, well ordered tipi of about II MY ADOPTION BY MAD WOLF 29 twenty -five feet in diameter. Mad Wolf was seated at the back, — the position of honour. His rehitives and friends were on either side, the men to his left, and the women to his right. He greeted me with a warm handshake and said, " Ke-a-e-es-tsa-kos-ach-kit-satope " (spread the robe out for him to sit down). He wore beaded buckskin leggings and moccasins and from his neck was suspended a medicine whistle. He had a noble countenance, and a large and shapely head, the upper part of his body was bare, his shoulders broad and well formed, and his arms strongly developed, he was in every way a magnificent specimen of Indian manhood. From his piercing glance and the firm expression of his mouth, I knew he was accustomed to command. He had a natural dignity of manner, while conducting the ceremonial, that fascinated me, and I found myself intently watching his every movement. Next to Mad Wolf, and assisting him in the cere- monial, was Natoya Apau (Blessed Weasel). The expression of his face and eyes told me that he had a kind heart and a good disposition. On my left was Morning Plume, who gave me a smile of welcome and was careful of my comfort, spreading a robe for my seat and watching that I should make no mistake during the ceremonial. Beyond him were Isoko-yo-kinni, Double Eunner, Stock-stchi, Bear Child, and Many White Horses. The latter was so named because he made a speciality of white horses and would have no other colour in his herds. To the right of Mad Wolf lay the sacred bundle of the Beaver Medicine.^ Next to it sat Mad Wolf's wife, Gives-to-the-Sun. From the lodge poles over their heads hung the Medicine Pipe ^ and a raw-hide case ^ See Appendix. 30 THE OLD NORTH TRAIL CHAP. containing the Medicine Bonnet.^ To the right of Gives-to-the-Sun were women and children completely filling the circle to the doorway of the lodge. All sat silently gazing into the small fire, for they were about to commence a religious ceremony. Gives- to-the-Sun spoke in a low voice to a young woman, who arose and, bending over the fire, slowly stirred a f w Brr^^^^^*T^fl^*™ ^By^ ^j^tg^jgUBli B.l;.*' -.JHR - ^ : 1 ^^^^TpW lM W ■■"■' ' Ki ^p^H .v^M^ ^^1 ^ilK^^yTIIP^^W^ - tH ■*; *';;S|^B P '" ..... — * Ccpiincihl ;,i r,i,7«; SInt.s }.,i w,i.ltfr Mcaintorl: " RTEIKES-ON-]iOTH-SlDE,«." large kettle containing a stew of sarvis l^erries and tongues. Pointing to her, Mad Wolf explained that she was his daughter who would now become my sister, saying also, "When she was small, the enemy had captured her, but I followed them and, when they were preparing to kill her, I jumped among them and, striking the enemy down on both sides, rescued her. So we named her " Strikes-on-both-sides ! " ' See Appendix. II MY ADOPTION BY MAD \A^OLF 31 A large pipe of polished red stone was continually circulating, everyone smoking except the children. The pipe always started from Mad Wolf, who first blew four whiffs to the Sun and four to the Earth, then it was passed to Blessed Weasel on his left, who handed it to me, stem first. After smoking I passed it on to Morning Plume. On its return I handed it to Blessed Weasel, stem first as before, but was corrected by him, with the explanation that, in going towards Mad Wolf, the pipe should have been handed bowl first. No one else seemed to notice this infraction of one of their customs. I was often impressed, in gatherings of the Blackfeet, by the dignified courtesy and genuine nobility of manners on the part of their head men, in passing over, without remark, or notice, any unwitting breach of social or ceremonial observance. Mad Wolf began the ceremonial by taking a hot coal from the fire with a long forked stick. He placed dried sweet grass upon it and the rising smoke soon filled the lodge with a pleasing fragrance. At this moment the clouds parted in the sky, and the sun came out. The bright rays, streaming down through the top of the lodge, shone upon the ground in front of Mad Wolf. Holding his hands in the sweet smoke of the incense. Mad Wolf passed them along his arms and upon his breast to purify himself, and then chanted : " To-day, our father (Sun) shines into the lodge, his power is very strong. " Last night our mother (Moon) shone into the lodge, her power is very strong. " I pray the Morning Star (their Son) that, when he rises at daybreak, he too will shine in to bless us and to bring u^ long life." Mad Wolf and Blessed Weasel together led a chorus in which all joined. The women held aloft their left 32 THE OLD NORTH TRAIL chap. hands and closely watched Mad Wolf, who witli bent arms held his hands folded on a level with his head. Then passing his hands along his arms alternately, after their manner of a blessing, he finally folded them upon his breast, and chanted : " Mother Earth have pity on us, and give us food to eat ! " Father, the Sun, bless all our children, and may our paths be straight ! " Taking a sacred stick decorated with red paint, representing a cane. Mad Wolf placed it upon his right and left shoulders in turn, and prayed for long life. Blessed Weasel did likewise, handing the cane to me. I laid it upon both of my shoulders while they prayed that I might live to be old. The cane was passed around the circle, all performing the same ceremony. When the stick was returned to Mad Wolf, he and Blessed Weasel with their wives placed their hands upon it and sang a low chant. Mad W^olf brought forth a small buckskin bao- from which he took some red clay, the sacred paint which the Blackfeet believe has power to ward off sickness and to bring long life. When I saw him preparing it in his hands, I knew the moment for my adoption had arrived. There was an impressive silence as he motioned to me and said, " Here comes my white son." While kneeling before him, he painted my face on the forehead, chin and both cheeks, representing the Sun's daily course through the heavens. The forehead represented the rising, and the left cheek the setting Sun. Then takino- the beaver skin, he passed it down both sides of my head, shoulders and arms to the hands, ending with an upward movement, by which he imparted his blessing and prayed : II MY ADOPTION BY MAD WOLF 33 " Before you, my father, Great Sun Chief, I now adopt this young man as my son. Let the red paint be like the sunlight to protect and bring him health and strength. May all my people be friendly and protect him that he may be happy as long as he remains among his Indian brothers and sisters. My father, the Sun, who gives us light, keep him from harm when he goes again to his home towards the East. Give him light by day, that his path may be free from danger. If he should go into the wrong trail, lead him safely back, that his path may be firm and down hill to old age. As the sweet smoke of the incense ascends towards the sky, so may our prayers arise and be acceptable to thee, O thou great Sun God ! " After the prayer Mad Wolf directed Blessed Weasel to unroll a bundle containing buffalo and elk hides, which were spread out before the men. Large rattles were also distributed among them. Mad Wolf handed me two rattles, saying " You are now my son and should take part in this ceremonial." Kneeling on the ancient buffalo hide, I joined with them in the chants and beat time on the hide with my rattles. The first chant we sang represented a porcupine sitting on a hill and watching a beaver at work. The porcupine said : " 1 will take my bow and arrows and kill you." But the beaver jumping into the stream swam off under the water and escaped. We also sang the song of the war eagle, describing it as soaring high in the air above the mountain peaks and at times swooping down towards the earth when seeking its prey. Mad Wolf then danced around the fire with the pipe, singing and, at intervals, blowing upon his medicine whistle. Stock- stchi took the pipe from Mad Wolf. He blew four whiffs to the North, South, East and West, and then, holding the pipe towards the Sun, prayed to the Great Spirit in the Sun for the recovery of his sick child. Mad Wolf ended the ceremonial at sunset with the prayer : T> 34 THE OLD NORTH TRAIL chap. " Great Sun God ! Continue to give us your light that the leaves and grass may grow so that our cattle will increase and our children may live to be old. " Our mother ! (the Moon), give us sleep that we may rise again like our father (the Sun). May our lives be strong, and may our hearts feel good towards our white brothers, as we are all your children." When the wife of Blessed Weasel arose to ladle out the stew, Mad Wolf directed that she set aside for his white son some of the tongue which the Blackfeet consider a delicacy. When the stew had been passed to everyone, I was preparing to eac, when Blessed Weasel motioned to me. Then I noticed that all were waiting. To my surprise it was for a blessing upon the food ,for, after a short pause. Mad Wolf said : " The berries that grow are blessed, for upon them we live." He held a sarvis berry aloft in his right hand and chanted, every- one imitating his motions and joining with him in his prayer to Mother Earth that they might live to see many summers. After each person had planted a berry in the ground, a symbolic act in recognition of the source of their sustenance, they partook of the feast. None of the food was wasted. What remained was gathered together and set aside. When I was ready to depart for my camp, Mad Wolf said, " 0-mis-tai-po-kah (White Calf), the head chief, and I are selecting for you an Indian name. I ask you to come again to my lodge in one week." I replied, that next day I would start with Siksikakoan on a hunting expedition into the Eocky Mountains. He sat in silence for a moment and then said : " It is now the moon when the leaves are beginning to turn yellow. I have adopted you as my son, and you have met my family and relatives. On the first day of the full moon, at the II MY ADOPTION BY MAD WOLF 35 time when the leaves are falling, I will be camped on the South Fork of Cutbank River. Come to my lodge on that day, for I will have there the leading chiefs and medicine men. I will hold a sacred ceremonial, and will unroll the ancient Medicine Bundle ^ of the Beavers. We will give you an Indian name, again painting you with the sacred paint, and receiving you into the tribe of the Blackfeet." ' See Appendix. I) 2 CHAPTER III HUNTING IN THE ROCKY MOUNTAINS Our ride across the plains. — Individuality of "pack horses. — Difficulties of mountain travel. — A mountain camp. — Fresh grizzly bear tracks. — Siksikakoan's bear story at the camp fire. — Climbing for Rocky Mountain Sheep. — A thrilling adventure with a huge grizzly. — Siksikakoan relates the legend of A-koch-kit-ope, the Medicine Grizzly of Cutbank Canyon. — Story of Meiieopka and the coyotes. Eaely on the following morning, the herd was driven into the corral, the pack and saddle horses selected and roped. In a short time the packs were on and we started across the plains for the mountains. The sky was of the deepest blue. In the clear air the high peaks of the Eockies, white with fresh snow, appeared deceptively near. Siksikakoan led the way, while I followed driving the pack horses. From the start, instead of keeping in line and moving at their usual gait, they persistently straggled off over the plain. It is a peculiarity of most pack horses that, at the be- ginning of an expedition, they realise the work ahead and spend their first energies in seeking to avoid their task. They very much resemble men in disposition. First of all, there is the ambitious horse, who is only content when leading the rest, and in that capacity is invalu- able ; then the reliable hard-woi'King horse, who attends strictly to business ; the crafty and lazy horse, whose CH. Ill HUNTING IN ROCKY MOUNTAINS 37 wits are devoted to shirking rather than working. Baldy, my own pack horse, was an animal of the latter kind. His ingenuity in dodging work, his cuteuess in eluding capture when getting ready for an early start, his habit of puffing out his sides during the cinching of the pack-saddle, necessitating a halt in a short time to tighten, and his readiness for leadership in a stampede, made him a disturbing and exasperating element in the outfit, requiring constant vigilance. On this occasion he was lightly packed, for he carried only my blankets and personal effects. With the intuition of an experi- enced veteran, he realised that there was hard work ahead and made such loud grunts that one, not familiar with his disposition, would have thought him abused and overburdened. When I took no notice of his complaints, he lay down, closed his eyes and groaned as 38 THE OLD NORTH TRAIL CHAP. if in great distress. But I saw through his crafty tricks. Dismounting, I seized a stick and, brandishing it with much energy, ran towards him with a shout. Baldy was so taken by surprise, that he quickly rose to his feet and, with an angry snort and toss of his head (a horse's imprecation), joined the outfit. Although he Coi'ifiigla ill U'tital. 8tat'!s Repacking (Baggaoe) Buck. bi/ li'alicr McCliniork. failed to have his pack removed, uo further complaints were heard from him. No pack horse outfit is complete without its Buckskin, distinguished alike for his colour and for his endurance and tractability. Our Buckskin was no exception. The hardest drives never seemed to tire him. At the day's finish he was still fresh and generally in the lead. After his long rest. Buck was feeling in fine trim and was eager for adventure. The chance soon came. His Ill HUNTING IN ROCKY MOUNTAINS 39 sides were so round and yielding from his recent high living that, after we were well under way, the cinches became loose and the saddle slipped. He expressed his disapproval in one of his highest bucks, landing stiff- legged on all-fours, and giving the pack such a jar that it turned, and away he went. As the pots and kettles began to fly, his example proved instantly contagious to the other horses, for they turned at once and galloped in an opposite direction across the plain. It was a complete stampede. Siksikakoan followed the main outfit, while I started to overtake Buck, who was fast disappearing in the distance. On coming up with him, I saw that everything had been kicked off except the cinch-rope and pack-cover, which were dragging behind. Going back over Buck's trail, which was plainly marked by cooking utensils and provisions of all kinds, we gathered together, little by little, the precious contents of his pack. Such an experience brought forcibly to mind the difference between the cayuse of the Rocky Mountains and the plodding horse of the city. The wits of the former become sharpened by hard knocks, unexpected emergencies and the neces- sity of hustling for a living, developing both a capacity for mischief and a resourcefulness in danger that the latter, made dull and plodding by the featureless routine of daily work, is a stranger to. Passing through the foot hills, and riding along the Cutbank River, we entered the mountains. Siksikakoan followed the old Blackfoot war-trail, used by them in the early days, when they crossed the Rockies on war expeditions against the Pend d'Oreille, Kutenai, and Flathead tribes. We passed through small parks of luxuriant bunch grass brilliant with wild flowers, and along the shores of lakes hidden away among the 40 THE OLD NORTH TRAIL CHAP. mountains. Then we plunged into a dark forest of fir, sjDruce, and pine. When the trail became well nigh impassable, because of fallen timber, Siksikakoan went A Black KOOT Warpath. ahead with an axe and chopped a way throup-h. This trying situation again put to test the real disposition of our pack horses, bringing out the bad traits of the vicious. The bell-mare promptly chose to turn aside Ill HUNTING IN ROCKY MOUNTAINS 41 and go down the mountain, while I dodged through the thick timber to head her off. The obstinate Bakly led the other horses away from the trail and, in driving them back, many of their packs were torn and loosened by the trees, and it became necessary to repack them. The Blackfoot language being deficient in curse words, Siksikakoan, suitably to express his feelings, fell back upon a picturesque and expi-essive assortment of English imprecations he had learned, while a scout, from army officers. Under similarly irritating conditions I have seen men, who were never known to swear, become suddenly profime, and no man, who has not himself driven a pack outfit along a steep trail and through thick, or fallen timber, is competent to sit in judgment upon such ofi"enders. AVhile fording a swift stream, the horses stopped to drink. When Baldy, my pack horse, had his fill, he began pawing the water, a sign that he intended lying down for a roll. I prevented this catastrophe by jerking his neck-rope, but to my dismay, my trusty saddle-horse, catching his frolicsome impulse from Baldy, suddenly lay down in midstream and took a roll, dumping me off into the icy water. We finally passed from the forest into an open basin surrounded by lofty peaks. I marvelled at the luxuriant growth of the grass and the variety and brilliant colour- ing of the flowers, caused by the abundant precipitation. There was the beautiful dark blue flower of the camass, the violet red of the wild geranium, the violet blue of the western virgin's bower, and the yellow of the wild parsley ; also forget-me-nots, mountain lilies, spring daisies, and blue larkspurs. A stream of clear water, cold as ice, flowed along one side of the meadow, the pines standing tall and 42 THE OLD NORTH TRAIL CHAP. ^ M ' JH ^V^^l - Si'njM ' f^^' Mm A J ■V ■! Ill HUNTING IN ROCKY MOUNTAINS 43 straight on the farther bank At the upper end of the basin was a lake surrounded by an unbroken forest, Two Medicine Falls and Mount Rising Wolf. which extended from the north and south shores high up on the mountain sides. To the south, Mount Rising 44 THE OLD NORTH TRAIL chap. Wolf and a pair of twin peaks rose abruptly, and to the west, like a massive wall, the Continental Divide, with its imposing procession of snowy peaks. This was a welcome haven of rest for our weary outfit, and we hastily prepared camp for the night. Our lodge was pitched at the edge of the forest near an old fir tree, a thick grove of spruces protecting us from the west winds. After a warm supper, we forgot our hard day's work and sat closely together around a small fire. The Indian invariably builds a small fire. He will tell you that it is more convenient for cooking and better for warmth, and will speak with derision of the white man's fire as too large and wasteful. The horses were quietly feeding close to camp. We felt secure in turning them loose because of the rich pasturage, their weariness, and the difficult back-trail. Suddenly we heard loud snorting, and a clatter of hoofs as they galloped madly through the valley. Hurrying to discover the cause of their fright, we found among their tracks the huge footjorints of a grizzly bear. Unmindful of our presence, until dis- covered by the horses, he had been feasting on huckleberries, tearing up the ground, and turning over large stones for insects. Returning again to our camp fire, Siksikakoan said : " I once had an experience with a bear in this same locality so unusual, that the bear himself can hardly have forgotten it. It was in the early spring, about the time when bears leave their winter dens. I had followed so long and eagerly the fresh trail of a large mountain ram, that nightfall overtook me unprepared. The weather luckily was warm and pleasant. Findino- a depression in the ground filled with long soft grass, Ill HUNTING IN ROCKY MOUNTAINS 45 I stood my rifle against a neighbouring tree ancl lay- down in the hollow place to sleep. During the night I was aroused by the heavy breathing of a large animal, and an oppressive and disagreeable odour. At first I was dazed and only half conscious, as in a dream, of something standing over me, but I lay perfectly still. A grunting and snuffing, close by my head, "Our Lodge was pitched at the edge of the Forest.' quickly forced me to realise that I was in the strange and horrible predicament of lying beneath a grizzly bear. A cold sweat came over me, and I was half paralysed with terror. The grizzly had been prowling about, led to my bed by his scent of the remnants of my supper, and so happened to walk over my body, partly covered by the grass and hidden in the depression. It was of course impossible to reach my rifle standing against the tree. Acting on a sudden 46 THE OLD NORTH TRAIL chap. impulse, I douLled up my knees, and with all my strength plunged my fists and feet simultaneously against the belly of the brute. It was a complete surprise for the grizzly, who was, if possible, the more frightened of the two, for he ran bellowing into the forest, while I quickly gathered up my small outfit and started away in the dark." On the following morning, while Siksikakoan was examining the surrounding heights for game, he caught sight of a band of Rocky Mountain sheep. They were quietly feeding above timber line. While considering the best way of approaching them, the band suddenly took flight. Then a dark form appeared with awkward gait, following the sheep over the boulders. My glasses showed it to be a large grizzly bear. Siksikakoan said : " It is our old friend of last evening," and seizing his rifle called to me to follow him. We climbed the mountain facing us, crawling through thick underbrush and scaling difficult ledges. In one place we discovered the grizzly's freshly-made tracks in the soft earth beside a small stream. But the excitement over our seeming proximity to the monster was of short duration. When we reached the timber line, Siksikakoan stopped and said dejectedly, " the wind has shifted and old grizzly is gone." But I must confess that the announcement gave me great relief During the following two days, from early morning until sunset, Siksikakoan and I hunted in vain for sheep and goats on the surrounding mountains. We saw many tracks but no more game. On the third day we came upon a camp of two lodges, beyond a high wooded ridge to the south-east, belonging to Sis-ta-wau (Bird-Rattle), and A-po-at-sis-ipo (Looking for Smoke). Having reported that they had secured six sheep, we Ill HUNTING IN ROCKY MOUNTAINS 47 knew that they had frightened the game from our vicinity. Siksikakoan then resolved to go among the high peaks at the head of the canyon. There the mountains were difficult of access and he could take but one horse, so I consented to remain in camp as guard for our provisions and outfit. To increase his chances of success in hunting, I made him take my large Winchester rifle, while he left with me his inferior gun of small calibre. After he had gone, I busied myself with caring for the horses, securing a plentiful supply of trout from the stream near-by and some small game in the forest. My active life and a Eocky Mountain appetite, with abundance of good food, the best of water and plenty of sleep gave me such a feeling of vigour and exhilaration, that I could not remain idle, but occupied myself in hunting with the camera, climbing to the summit of the Continental Divide, and to other high points in quest of new scenes. The most beautiful landscapes were along the old Indian war-trail, which skirted our camp. It was flanked by magnificent snowy mountain peaks and disappeared in a forest of firs, arching overhead, and thickly carpeted with pine-needles underfoot. I spent my evenings completing my notes and read- ing, while lying in my comfortable blanket bed beside the lodge fire. It was made of small, resinous pine sticks, which gave out an abundance of light and heat. I was awakened early each morning by the shrill cries of a flock of blue jays. The leader, or chief of the flock, made himself especially obnoxious by sitting in the big fir tree, close to the lodge, as if remonstrating against my wanting to sleep after sunrise. His chatter was so incessant, and so like a challenge, that I finally took a shot at him from the doorway. But my bullet went 48 THE OLD NORTH TRAIL chap. too higli and he flew away with a parting cry, very like a derisive laugh. I prepared an out-of-door kitchen, about twenty feet distant, but stored the bulk of the provisions within the lodge, for protection from storms and invasion by wild animals. During the afternoon the sky became overcast. Dark clouds g-athered along the divide. In the evening, a storm broke suddenly, the wind rushing down with a roar from the high peaks at the head of the canyon. The lodge would have been carried away, if it had not been for the protection of the small grove of gnarled and twisted balsams, through which the wind whistled as through the rigging of a ship. I lay comfortably wrapped in my blankets, gazing into the fire and listening with peaceful indifference to the howling storm. I watched the fire burn low, until there were but a few glowing embers, and then fell asleep. During the night I was awakened by the horses coming close to the lodge. I wondered at their having left their feeding grounds and went outside to drive them back. The wind had ceased, and all signs of the storm had disappeared. I stood for a moment, fascin- ated by the wildness of my surroundings. The deep stillness was broken only by the subdued roar of rapids in the valley below, the distant howling of wolves in the forest on the mountain side, and the hooting of a pair of owls ; I could distinguish between the voice of the male and the answering call of his mate. When I was again under my warm blankets, I fell into a doze but had a vague feeling that something was prowling about. Startled by heavy footsteps near the lodge, I sat up and listened They led in the direction of the kitchen some twenty feet away, and then followed a rattling of pans. I seized a stick and ran Ill HUNTING IN ROCKY MOUNTAINS 49 out to investigate. I saw a large, black-looking object near by, and thinking that one of the horses had returned, was about to hurl my club. But a sudden intuition changed my mind. This intruder could not be a horse. It stood too high in front and low behind. It looked steadily at me with head lowered and moving slowly from side to side. When I heard a vicious " woof ! " the terrible reality flashed over me that I was in close quarters with a huge grizzly bear. The thought of having come so near charging upon him with a club made me shudder and my knees feel weak. A cold chill crept up my back and over my scalp, with the feeling that my hair was standing on end. I backed into the lodge and sat down, debating what could be done. I realised that, in such close quarters with a large grizzly at night, and with an inferior rifle, my large rifle having been taken by Siksikakoan, it would be madness to shoot. A bold front is the best defence, and to run from a grizzly is but to invite attack. Any further deliberation was cut short by his moving towards the lodge. He stopped for an instant a few feet away, sniffing the scent of the provisions stored inside the lodge, but fortunately turned again towards the kitchen. Believing that the fire-light might drive him off, I cut a few shavings and soon revived my smouldering fire. Hearing him coming again, I seized the small rifle and jumped to the side farthest from him. While I stood waiting, the suspense and strain upon my nerves were terrible. He came straight to the lodge door, but again turned aside to investigate my saddles. His curiosity being satisfied, he stopped at the side of the lodge where my provisions were stored. I cocked the rifle and knelt in readiness to receive him. Rising on his hind legs, he placed his E 50 THE OLD NORTH TRAIL chap. fore jjaws against the lodge poles. I saw the canvas pressed in with his weight, and heard his deep breath- ing, for I was underneath him. I had now recovered my nerve. My heart beat steadily and I held the rifle without a tremor, although I thought my end had surely come. I quickly loosened the canvas from its pegs and prepared to escape from under, for I thought his weight would break through. But he stood there sniffing the air and seemingly undecided as to his next move. Then I stood erect and gave a loud yell. He must have thought my "power" was stronger than his own, for he turned away and the next moment I heard him at the kitchen, tearing off the canvas covering from a mess of trout. Having safely passed through what I thought was the crisis of his visit, I. actually began to take a friendly interest in the old grizzly's performances, and watched him from the doorway. He tore open the parfleches ^ containing flour and sugar and smelled at the heavy iron " dutch-oven " containing a small piece of butter, my greatest delicacy, although not very fresh. He turned the oven over and over, but the lid held fast. Finally he gave it a heavy blow with his big fore paw, and the lid flew off". Its contents were quickly disposed of and I heard his rough tongue licking with relish the inside of the kettle. With the hope that I might drive him away, I opened the lodge door that the fire-light might show more brightly, and stepping out fired my rifle into the air. But he only threw up his head, as if annoyed at the interruption, and dropped it quickly to finish a bowl of stewed peaches, the last of my store of provisions at the kitchen. When the first faint streaks of dawn appeared, my dangerous visitor suddenly departed into the deep forest. Having built a cheerful ' See Appendix. Ill HUNTING IN ROCKY MOUNTAINS 51 and comfortable fire, I at once wrote in my note book the details of the grizzly's visit, and then, wrapping myself in my blankets, slept soundly until wakened by the squirrels racing over the frozen canvas above my head. The thrilling events of the night seemed like a dream and I hastened to find the grizzly's tracks and prove the reality of the adventure. Close beside the lodge, I found prints of his feet measuring thirteen inches in length, six inches broad at the heel and seven inches across the toes. When Siksikakoan returned from his hunt, and saw the tracks, he said that a grizzly of that size would weigh as much as a large horse. He brought back with him a Rocky Mountain sheep and two goats. In the evening, while seated beside our outside fire, after telling about his hunt, Siksikakoan said : " We are now camped within the range of a grizzly bear, who has been famous for many years among the Blackfeet for his size and daring. I will tell you the story, just as Mad Wolf told it to me." The Medicine Grizzly of Cutbank Canyon. " AVhen Mad Wolf was a young man, he was chief of a war party, that crossed the Rocky Mountains against the Flathead Indians. Two of his brothers also started with the expedition, but turned back, before they reached the Flathead country. Mad Wolf and his party returned later by the Cutbank Pass. After crossing the summit, they entered the dense forest near the head of the canyon. Mad Wolf was in the lead, while the others followed in two separate columns along each side of the trail, as was the custom of war parties in those days. They rode in silence because the trees were so dense they could not see far in E 2 52 THE OLD NORTH TRAIL chap. advance. Suddenly Mad Wolf stopped and signed to the others that he heard someone ahead striking his horse with a quirt (whip). The Blackfeet quickly ambushed themselves among the trees. A war party of Kutenai (Mountain Indians) were returning from an expedition into the Blackfeet country. They ran into the ambush and there was a fierce battle. Mad "Wolf, as chief of the expedition, was entitled to the first shot. He singled out the leader, but the Kutenai chief was very brave. Although badly wounded, he ran into the thick woods where Mad Wolf killed him. While taking his scalp, Mad Wolf recognised on his belt the scalps of his own two brothers. He hurried back to his people, who were by this time hard pressed by the Kutenai and were retreating. Mad AVolf, now aroused to great courage and daring, rallied the Black- feet to another attack and soon turned the rout into a victory. They killed all of the Kutenai save one old squaw. After scalping the dead, they clothed her in a soft tanned buckskin dress, ornamented with elk teeth and with lee'einss and moccasins decorated with porcupine quills. They painted her face black and giving her a warm blanket and a sack of dried meat, set her free, with the prayer that the Sun would take pity on themselves, just as they had pitied their help- less enemy. They then continued on their way until they came upon the camp of Running Wolf, Black Bear, Ear Rings, Stock-stchi, Ahpasis, and other well-known Blackfeet chiefs pitched in this same glade near yonder big fir tree, by which our people have ever since identi- fied this camping ground. It was in early summer, the time when the camass is in bloom and they were engaged in cutting and peeling lodge poles. In those days the Blackfeet travelled so far in a year that their Ill HUNTING m ROCKY MOUNTAINS 53 lodge poles were worn too short. ^ Every spring they went into the mountains to cut new poles and to dig camass roots. " It happened that in the evening, the chiefs were assembled in Stoek-stchi's lodge, listening to Mad Wolfs story of his war expedition against the Flat- heads. It was a warm moonlight night and the women were sitting outside singing and talking together. Stock-stchi called to his wife to go to the stream for water. But she was afraid, saying, ' The woods are dark down there and the water deep.' But her husband made her go. She soon returned, badly frightened, and said, ' I was dipping my bucket, when a man came from the forest. He jumped across the stream and ran up the trail. He carried a rifle and wore a war bonnet.' Just then another woman came into the lodge saying, ' We saw a stranger go to the big fir tree yonder. He huno- his war bonnet there and then stole over to the lodge. He looked in and went away. He was an enemy. We saw him plainly in the bright moonlight.' " Mad Wolf and the other chiefs hurriedly seized their rifles and ran down to the stream just in time to see a small party of Gros Ventres emerging from the forest. The Blackfeet opened fire and killed all except their leader. He stood his ground until his ammunition gave out, when he took refuge in the underbrush. "Our people clipped the branches off all around him with their bullets, but could not hit him. Finally they made a charge, but the Gros Ventre chief fought savao-ely with his knife, roaring all the time like a grizzly bear at bay and calling to the Blackfeet ' Come on, I am not afraid. My name is A-koch-kit-ope and my medicine is powerful. When day broke, our ' See Appendix. 54 THE OLD NORTH TRAIL chap. people were uneasy, thinking the Gros Ventre chief might have supernatural power. Tliey told him he was free to go, but they would scalp the others. A-koch- kit-ope replied, ' No, they are my brothers and I will not leave them.' Feeling thirsty, he walked to the river and drank, daring any of the Blackfeet to stand forth for a hand-to-hand conflict. When our people finally killed him, they discovered that the grizzly bear was his medicine. He had a grizzly claw tied in his front hair. The Blackfeet were so afraid that some of his power might escape, that they built a fire and burned A-koch-kit-ope's l^ody. If a spark or coal flew out, they carefully threw it back into the fire, to prevent the possible escape of any of his power. They scalped the other dead Gros Ventres and had a scalp dance around the fire. "When the fire had burned out, the Blackfeet hurriedly moved camp. But in spite of their precautions, A-koch-kit-ope transformed himself into an enormous grizzly bear and followed them. He came upon the Blackfeet when they were pitching camp, killing some, while the rest escaped by flight. "The next spring when our people went up the canyon to cut lodge poles, they camped again near the big fir tree in the same park. Early in the night, while the horses were still picketed close to the lodges, an enormous grizzly bear came into camp. The horses were frightened and stampeded, just as ours have done. The dogs attacked him, and he killed some of them and put the others to flight. The people were afraid to shoot, because they recognised the bear as A-koch-kit- ope. He appeared beside the fir tree, where the year before the Gros Ventre medicine man had hung his war bonnet. The grizzly boldly went through camp Ill HUNTING IN ROCKY MOUNTiVINS 55 eating all the food he found and tearing to pieces hides and parfleches. Whenever our people camp near the fir tree in the canyon they see the medicine grizzly, whom they have named A-koch-kit-ope. He comes only at night and disappears before daybreak. The Blackfeet know his medicine is strong and are afraid to shoot at him. When we made peace with the Gros Ventres, we told them about this medicine grizzly and they said that he was A-koch-kit-ope, their great medicine man. They declared he could not have been killed, if all of his followers had not been slain first. A-koch-kit-ope had predicted to them that he would be killed, if he should ever be left alone in battle with no one to make a ' medicine smoke.' As this happened many years ago, A-koch-kit-ope, the medicine grizzly, must now be very old." After Siksikakoan had finished telling the legend of the Medicine Grizzly I went out into the night. I gazed with a deejjer interest at the big fir tree, where the Gros A'^entre warrior hung his war bonnet, while making the night attack upon the Blackfeet, and at the black, wall-like line of forest, where the Blackfoot woman first encountered A-koch-kit-ope. I felt convinced that the huge grizzly, who had frightened me the night before, must be the dreaded " Medicine Grizzly, A-koch- kit-ope," who had already made this locality famous by so many manifestations of his supernatural power. Beyond were the massive mountains, their snowy summits dimly lighted by the myriads of brightly shining stars. I saw the dog star in the north-east, rising with remarkable brilliancy over the tops of the tall spruces and j)ines. I could faintly distinguish the horses at the edge of the timber and heard Baldy give a frightened whinny when he suddenly realised that 56 THE OLD NORTH TRAIL chap. he was feeding alone, too near the ghostly woods, and hurriedly joined his companions. Returning to the lodge, which looked most picturesque, lighted up by the golden glow from the fire within, and showing in clear outline the weird decorations on the canvas, and the tapering poles overhead, we turned into our comfortable blanket-beds beside the fire. The deep stillness of the night was broken by the mournful howl of a wolf in the forest close by. He was answered by another and then another, until they all united in a chorus of long howls. Siksikakoan said: " AVhen the wolves howl like that, it is a sign of coming storm. This morning when the sun rose, I saw two large sun dogs in the eastern sky, that resembled enormous crosses, and at inidday there was a huge circle around the sun, — nature's warning signs of a big storm." I asked Siksikakoan if he had ever known of a man being attacked by wolves. He said : " Wolves and coyotes are very wise, their wisdom having been given to them by Napi (Old Man). Although savage by nature, they sometimes use their wisdom to help people when in danger and distress. I recall a strange incident that happened many years ago, when we were camped fiir out on the plains. It was a cold winter. There had been a big storm and the snow lay deep. Menepoka, an old man, went alone and on foot from camp to look for horses. He carried a quirt and was dragging a long raw- hide lariat. He felt something tugging, and turning about, saw a large coyote biting at the other end of his lariat. He stopped and yelled at the coyote, calling him evil names to scare him away. The coyote trotted to the summit of a butte near by, and howled four times to the north, south, east and west. Before long another coyote appeared. Then another came running up to Ill HUNTING IN ROCKY MOUNTAINS 57 him, and tliey kept on coming, until Menepoka found himself surrounded by them. The terrible circle, with hideous cries, red mouths and glittering eyes, drew closer and closer. He tried to drive them away with his quirt, but without effect. He expected that, in a moment, they would rush upon him and tear him to pieces. He was old and not strong, and in his terror his legs gave way and he sank down into the snow. It happened that an Indian on horseback had ridden to the summit of a neighbouring butte looking for his horses. Hearing the coyote pack making an unusual outcry, he rode towards them, thinking they had made a kill of game they had run down in the snow. Dis- covering a human body lying on the ground, he gave a shrill cry and galloped towards them, shooting an arrow into their midst. The coyotes quickly scattered, and he then saw that it was Menepoka lying in the snow as if dead. Lifting him upon his horse he took him back to camp. Our medicine man tried to drive out the evil spirit, going through with the motions of pulling some- thing from his body, explaining that, when the coyotes were closing in upon Menepoka, they were constantly shooting their hairs into him. But the incantations were of no avail, because the evil spirit was one over which the medicine man had no power. Menepoka lived for only a few days. When he died, his body was placed upon the summit of the high butte, where the famous chief Big Nose now lies. They both belonged to the Ich- poch-semo band (clan of Grease Melters)." CHAPTER IV A ROCKY MOUNTAIN BLIZZARD Preparations for a storm. — Tying down our lodge. — A fierce wind and a wild night. — Siksikakoan's stories beside the lodge fire. — Legends of the Home of the Wind Maker and the Origin and Destruction of the Grizzly Bear Clan — Winter scenes in Cutbank Canyon. — Stories told in the snow by the tracks of wild animals. I WAS wakened on the following morning by mournful howls from a band of coyotes at the edge of the forest near the lodge. Lifting the door-skin and looking out the sky was heavily overcast and a huge bank of clouds hung over the entrance to the canyon. After an early breakfast, we lost no time in beginning preparations for the approaching storm. We constructed an outdoor kitchen, without a roof, under the shelter of a thick grove of pines. It was made of forked poles support- ing cross-pieces with green branches laid against it to form a wind-break. We placed inside of this enclosure our cooking utensils and the tripod with its heavy camp kettle. Almost before we were in readiness, a heavy east wind, with a drenching rain, set in, but we made safe against it by anchoring the tipi on its eastern side in true Indian fashion. This was done by driving two stroucr stakes firmly into the ground, throwing the noose of a lariat over the tops of the tipi poles, taking a hitch around the stakes and then drawing it taut, until the CH. IV A ROCKY MOUNTAIN BLIZZARD 59 ropes sang in the gale. We reset the ears for the change of wind, crossing the earpoles in front to protect the smoke-hole and to prevent the ears from being torn, and laying stones and logs around the bottom of the canvas, so that the pegs could not be loosened by the wind-strain. The storm which Siksikakoan predicted from nature's Lodge with Eak Poles crossed in front for Storm. signs, began with snow and a high wind from the west, continuing three days and three nights. Dense masses of clouds hung low upon the mountains, but moved uncertainly about the high peaks, sometimes lifting, as if to disappear, only to lower again more dense and threatening than before. The temperature fell rapidly, and by evening, the rain had changed to snow. The horses, which we had left unpicketed, feeding in the 60 THE OLD NORTH TRAIL chap. meadow, were driven by the storm iuto the thick underbrush for protection. We could hear them whinnying to each other for encouragement, while try- ing to keep together. When the sky cleared at sunset of the third day, it seemed as if the storm was over, but Siksikakoan shook his head dubiously, saying, " When a storm breaks at sunset, the weather is still unsettled, but, if the sky clears during the night, or in the early morning, we will have settled weather." After nightfall the wind increased. The snow and sleet beat violently against the canvas. The furious blasts rushed through the tops of the jjines and firs, with a sound like that of escajjing steam, and swept the exposed slopes above timber-line, with a confused and distant roar. It was a wild night and sleep was impossible. But it was just the night for story-telling while lying secure and comfortable by our small inside- fire. Siksikakoan whiled the hours away with Blackfeet legends and tales of his adventures as an army scout, during the Indian wars of the north-west. I will only take space to repeat two of his legends. The Home of the Wind Maker. " Many years ago, when a heavy wind swept across the plains, a chief of the Blackfeet faced the storm and made a vow to find its origin. He crossed the plains and entered the mountains. His way led throuo-h dark canyons and dense forests, where the wind rushed and roared. The terrible wind and the dark and gloomy surroundings filled him with dread, but, because of his vow, he pressed forward until, at last, he saw in the distance, close to one of the highest peaks, the shinino- water of a lake. During a lull in the storm, he crept IV A ROCKY MOUNTAIN BLIZZARD 61 close to the shore and watched. Suddenly from the middle of the lake, arose the huge antlers of an enormous bull elk. His eyes were red and flames Tub Snow-covered Fokest. darted from his nostrils. When he waved his huge ears, a wind arose, so fierce and terrible, that the waters of the lake were whisked up into the air. When the elk sank again beneath the waves, the wind went down. 62 THE OLD NORTH TRAIL chap. The chief hurried back to his tribe to tell them of his wonderful discovery of the home of Medicine Elk, the Wind Maker." Origin and Destruction of the Grizzly Bear Clan. " Weasel Tail was a man noted for his skill in catchincr eno-les. He lived close to the mountains with O O his wife and six children, far from the main camp, in a place where eagles were plentiful. He dug a pit for trapping them, covering it ingeniously with green branches, grass and stones. He sat in it every day from sunrise to sunset, watching his bait of buffalo meat, lying overhead on the covering of branches. Whenever an eagle came to the bait, he seized it firmly by the legs and, drawing it between the branches into the pit, wrung its neck. " Weasel Tail had been having bad luck for many days. The eagles would not come to his bait, although he prayed all night in his lodge, chanting Eagle songs and rubbing himself with the smoke of sweet grass, that his body might be free from scent. He then fasted for many days and took a human skull with him into the pit, that it might make him invisible like a ghost. But it was all in vain, for the eagles continued Hying high above him and avoided his bait. " One day exhausted by his efforts and weary waiting, he fell asleep in the pit, when an eagle appeared to him in a dream and said, ' If you will kill one of your children as an offering, you will have the power to catch many eagles.' When Weasel Tail awoke, he decided to offer his dog as a substitute, which he loved next to his children. He dressed the dead body of the dog to resemble a child and, placing it on the roof of IV A ROCKY MOUNTAIN BLIZZARD 63 the pit, returned to his lodge. At night the Eagle again appeared to him in a dream saying, ' I did not like the dog yoa offered me for food and could not eat it. I told you I wanted one of your children.' Weasel Tail then went on a hunt and killed an antelope. Returning he directed his wife to bring in the meat. While she was gone he killed his youngest child. He then felt so badly that he killed all of his children. He did not oifer any of their bodies to the eagle, but buried them together, and sat in his lodge, waiting for his wife to come back. When she returned, he said, ' I have killed all of our children, but we shall all be together soon in the Spirit World, for I will now kill you and then myself She replied, ' Be it as you say, only wait until I go to the stream for water to wash the antelope meat.' She did not return, but ran away into the mountains. Worn out and famished, she wandered into a bear's den. A large grizzly was seated inside with her family of four children. When the bears saw that the woman was starving, they took pity on her. They were so kind and hospitable, that she lived with them for many years, and became the wife of a big grizzly. " One day, her grizzly husband asked her if she wanted to return to her own people. She replied, ' Yes ! if you can change yourself and our children into people, and can also get another family of bears to go with us, so that we can protect ourselves.' He said : ' I have a relative with four children. He lives farther up on this mountain. I will get him to come down here and live with us. I can then change all of us into people.' When the big grizzly had brought the other family of bears down, he said to his relative : ' We two will go together to the Indian camp on the prairie and 64 THE OLD NORTH TRAIL CHAP. kill a man. We must get his heart, for with it I can doctor and change all of us into people.' The two grizzlies went to the camp and returned with the heart. The Fkuze;; Stream. When the big grizzly had driven the others from his den, he began his incantations. He divided the heart, cutting a portion for each bear. Calling them together, after sundown, he distributed the pieces, and said, if IV A ROCKY MOUNTAIN BLIZZARD 65 they would go at once to bed they would arise as people. In the morning the woman arose first. After cooking the meal, she told all the bears to get up, and when they stood upon their feet they became people. " The two families intermarried, the big grizzly becoming the chief of the band and taking the name Eed Bear. The men hunted buffalo upon the prairies, making six lodges from their hides. They joined the Blackfeet camp, where the woman was recognised. She told the story of her murdered children, and said that the people with her had come from a long distance. They dressed in bear skins and wore grizzly claws around their necks, arms, wrists, and ankles. Their arrows were wrapped with bear skin, and they also carried daggers and spears for weapons. They painted themselves with red clay mixed with bear fur and flint, which they rubbed in so hard that their faces and bodies were covered with blood. They also painted black streaks across their eyes and mouths. For robes they used the smoked tops of lodges. This band of strangers soon became so insolent and dangerous, that if any of the Blackfeet objected to their actions they were killed. Whenever one of their own number was killed, the old mother was said to be able to doctor him and bring him back to life. The people were compelled to do whatever the bears wanted. They increased in number rapidly, for their children, according to the nature of bears, grew U2J and became mature in one year. The strangers acted like bears in so many ways, that the Blackfeet called them the clan of Grizzly Bears. "A young man named Owl went on the war path as'ainst the Snake Indians. He came back unsuccess- 66 THE OLD NORTH TRAIL chap. ful. Disheartened and worn out from travel, he wandered aimlessly over the prairies, for he was ashamed to return to camp. One night a small underground animal came to him in his sleep, saying, ' Near the high rocky cliff the Chief Bear wishes to see you.' He awoke, and from the top of _ a butte examined the surrounding country. Seeing near the mountains a rocky and precipitous ridge, he went towards it. At the foot of the cliff, he found a bear's den, and lay down to sleep in front of the door. During the night, he was awakened by a large bear dragging him into the cave. When it became light, he saw at the back of the den a huge grizzly with his family on either side of him. Finally the big bear spoke to Owl, saying : ' I am the head chief over all the bears. My medicine is strong, and I cannot be killed. I have brought you here for I have taken pity on you and your people. I will give you power so that, like me, you cannot be killed.' The Chief Bear then sang a medicine song, and burned sweet grass as incense, rubbing the smoke over Owl's body. He arose and danced around the den, grunting, blowing, and snorting. He shot an arrow at Owl ; it struck him between the shoulders, but fell harmlessly to the ground. He thrust a spear at his side, but the point broke off. He struck him with a tomahawk which did him no injury. For the fourth trial the Chief Bear stabbed him in the side, but when he pulled out the dagger, there was no wound. The Chief Bear then directed Owl to return to his people, saying : ' You cannot be hurt as long as you stand your ground and fight. You can only be killed when you ilee from an enemy.' " As soon as Owl returned to the Blackfeet camp, he IV A ROCKY MOUNTAIN BLIZZARD 07 dressed and painted himself like the tribe of Grizzly Bears who had been ruling the people. " The old mother of the bears had an instinctive fear of Owl. She warned all of her children to make a friend of him, and said : ' I fear him, for I know his supernatural power is greater than ours.' But Eed Bear, the chief, was scornful towards Owl, saying : ' There is no reason why we should fear that fellow.' He commanded that no one of the tribe should sit on top of the butte north of the camp. When Owl heard of the command, he immediately wetit up and sat there in sight of the people. The Grizzly Bears then went out together and shot at Owl, but could do him no harm. They next said they would kill anyone leaving camp for a hunt. To show his con- tempt for this order, Owl announced to his people that he was going away for a buffalo hunt. When the Grizzly Bears tried in vain to kill him, the old mother again warned her children, saying, ' I advised you to make friends with Owl ; now behold, he is stronger than you. If he prevails over us, we will all be killed.' " Owl selected for his comrade a poor boy, named Little Eobe, saying to him : ' To-morrow night when the moon rises, I will doctor you so that you cannot be killed.' On the following evening, taking the boy into his lodge, he painted and dressed him after the manner of the Grizzly Bears. He said : ' When I have finished doctoring you, we will have a game of " hide the bones " with the Bear tribe.' Owl rubbed sweet grass smoke over Little Robe's body, as the Chief Bear had done. He took the tooth and claw of a grizzly bear and directed him to hide the claw, either in his mouth, or in one of his hands. He then started a F 2 68 THE OLD NORTH TRAH. chap. song,^ wliile Little Eobe, swaying his body in time with the singing, hid the claw. Taking his bow and arrow, Owl shot Little Robe between the shoulders. The arrow did him no harm, for the shaft was splintered, and Little Robe said, ' You guessed wrong, for I have the tooth and not the claw in my mouth.' ^ 'I will try again,' said Owl. Grasping his spear, he thrust it at the boy's side. But the point was broken off, and the spear did not penetrate the flesh. Little Robe said : ' I have the claw in my left hand, it is not in the right.' He next plunged his dagger into the boy's side, but it left no wound. Then Owl said : ' Go now to the Grizzly Bears and tell them that Owl wants to gamble with them.' Word was sent back by Little Robe that they were willing to have the game if it could be played in their own camp. When the Blackfeet heard the news, they crowded into Owl's lodge, saying, ' Why do you want to gamble with this terrible people ? They will only kill you, and probably the rest of us also.' Owl said to Little Robe before they started for the camp; 'When we enter their lodge, pull down the buffalo robe fastened over the door, and take it in with you. We will both sit on it ' (to secure power from the buffalo). " They found the Grizzly Bears gathered together in one big lodge. The men were painted and armed with spears and bows and arrows. Before the game started, the mother of the Bears made a talk, warning them not to gamble with Owl and his friend, but they did not heed her. Red Bear, the chief, asked : ' Who will hide the l)ones first ? ' Owl replied : ' My little brother here.' 1 Songs were sung in gambling to distract the attention of the opponents. '' Shooting an arrow at his opponent represented a guess, both in this test game and in the real game to follow. If a failure it was counted a wrong guess. IV A ROCKY MOUNTAIN BLIZZARD 69 The youngest of the Bears said he would do the guessing. Owl started a gambling song, beating time with arrows on his bow. Little Eobe took two bones, one marked and the other plain. He swayed his body and arms in time with the song, while quickly moving his hands and hiding the marked bone from the young- est of the bear warriors. The song grew louder, and the movements of Little Robe quickened. The Bear tribe Clouds lifting from Mountains after Blizzabd. grasped their weajDons with excitement, and fiercely watched the two players. While they gazed at Little Robe, he seemed to them to resemble a bear. Suddenly the youngest Bear shot an arrow at Little Robe. The shaft struck him between the shoulders, but fell harmlessly to the ground. Little Robe said : ' you guessed wrong.' The second Bear then tried, spearing Little Robe in the side, but the spear broke in two. " Red Bear, the chief, said : ' I will take the last two 70 THE OI.D NORTH TRAIL chap. guesses.' The song was again started, and as Little Robe waved his hands, the chief struck at him with a tomahawk, which did him no harm and then stabbed him under the arm, but the dagger left no wound. Owl said : ' None of you have guessed right. It is now our turn. My little brother will do the guessing, while you hide the bones.' He arose, and stood beside the door. Red Bear the chief, threw the bones, singing ' Try your best to guess right.' Little Robe shot an arrow into the chiefs head and he fell to the ground dead. Owl, -standing by the door, allowed no one to go out. He felt glad when he saw the chief of the Grizzly Bears fall dead. He and Little Robe then killed every- one in the lodge. When the Blackfeet knew that their terrible enemies were overpowered, they destroyed all the Grizzly Bears in the other lodges. They feared to let one of them live. Owl became head chief of the Blackfeet and Little Robe a great medicine man. They lived for many years, until they fled from an enemy when both were killed." Siksikakoan continued his story telling far into the night. After midnight the wind began to subside, and, by morning, had entirely ceased. The light of sunrise in the eastern sky indicated that the clouds were break- ing. The horses had left the sheltering willows and were contentedly feeding in the meadow, uncovering the snow from the grass, by pawing with their forefeet. This trait, which is called " rustling," has been so long inbred in the cattle and horses of the great plains of the north-west, that it has become a universal instinct. Li mid-winter, while the snows are deep, and the grass is beyond their reach, they are comjjelled to resort to other shifts for food, and, if none are available, they perish. One food substitute in winter is the bark of IV A ROCKY MOUNTAIN BLIZZARD 71 the Cottonwood tree, which is very nourishing and palatable. If an Indian camp is near a growth of these trees, and they have no summer-cured hay, the squaws will fell large trees for their Indian ponies, from which they will strip the bark completely. Although their horses are very hardy, their Avinter lot is at the best a hard one, and they are apt to come out of it in the i-^f$MWj^^^. ■i*-^ "Horse uncovering Snow from Grass by Pawing.' spring in a reduced and weak condition. But, they fatten very rapidly, when the prairies grow green with the early-spring grasses. A broncho becomes accustomed bo hardship and a precarious living, while a city-bred horse would starve to death under similar conditions. The clouds lifted slowly from the mountains, unveil- ing in the clear air the canyons and forests and finally the high peaks. In spite of Siksikakoan's friendly remon- strances, I started off on foot with my camera, over the 72 THE OLD NORTH TRAIL chap. old Indian war-trail and towards the head of the canyon. He said " it is unwise to go alone and unarmed in the Rockies, especially after a heavy snowfall, when the The Old Trail after Snowstorm. wild animals come forth to hunt and are apt to follow any fresh tracks in the snow, seeking for prey." Cut- bank Canyon was filled with winter scenes of wonderful beauty. The outlines of every stone and log were IV A ROCKY MOUNTAIN BLIZZARD 73 74 THE OLD NORTH TRAIL char beautifully rounded with a white mantle of snow and the branches of firs and pines bent under the heavy burdens they had received during tlae night. In the early morning, after a snowstorm, one can read by their tracks in the snow, as if recorded in an open book, all the night movements of wild animals. I saw many coyote and wolf tracks crossing and recrossing the trail, and the peculiar footprints of the Lepus americanus, or snow-shoe rabbit, so called because the fur e;rows lonor on their feet, makino- the footprint to resemble a snow-shoe. A pair of mountain lions with laro;e round tracks, resembliua; those of a large mastiff, were travelling close together towards the head of the canyon, their long tails occasionally leaving their marks behind. The snow told a sad story (whose sequel was probably a tragedy) of two large gray wolves running down a buck-deer. I came to a much trampled place, red with his blood, where he had stood at bay to fight them off, and then they all left the trail together in the direction of Mount Eising Wolf. Because of the ravages by numerous gray wolves, moose, waj)iti and deer now show a marked decrease in this part of the Rocky Mountains. The large footprints of a grizzly Ijear emerged from a rocky ravine and crossed the trail, overturning stones and logs, while on his way down the mountain to drink at the river. While absorbed in taking a picture, with my head under a focussing cloth, I heard behind me several dull thuds, quickly following each other. They sounded so like the heavy footsteps of a large animal, that I quickly withdrew my head, fully expecting to find myself face to face with a grizzly. But, to my great relief, it was only the falling of heavy masses of snow from the fir trees. IV A ROCKY MOUNTAIN BLIZZARD 75 When I emerged from the forest on my return to camp, the western sky was aglow with colour. The sun was sinking below the horizon line of the Con- tinental Divide. For a brief moment, the last rays suffused the winter landscape of forest and mountain with a soft and rosy light. The silvery crescent of the new moon and the evenincr star crowned all with their o celestial beauty. Siksikakoan was waiting, with the lodge fire brightly burning and the horses picketed near for safety, in accordance with an old Blackfoot custom. CHAPTER V MAD WOLK GIVES THE BEAVER MEDICINE CEREMONIAL Mad Wolf's summer camp on the plains. — Preparations for the ceremonial. — Maka's jofce. — Mad Wolf begins the ceremonial with seven chants — The buflfalo song. — Distribution of the rattles to the priests. — Mad Wulf bids me join in the ceremonial. — Prayers made by visiting Indians. — Animal songs. — Mad Wolf dances with the Sacred Pipe. — Pipe Dancing songs. — The Root Digger is brought forth. — Opening the sacred Beaver Bundle. — Dance of four women representing beavers. — Two weasel skins are taken from the Bundle. — The Head Chief gives me the Indian name A-pe-ech eken (White Weasel Moccasin). — A medicine man decorates me with the sacred paint. — Mad Wolf continues the ceremonial. — I take part in the buffalo dance. — Ceremonial closes with a feast. SiKSiKAKOAN and I returned from the mountains in good time to keep my appointment with Mad Wolf. Early in the morning of the first day of the full moon, when the leaves were falling, I rode across the plains in search of his summer camp on the South Fork of Cutbauk River. When I reached a high ridge over- looking the river valley, I looked down upon a serene and beautiful landscape. In a meadow near the river was a cluster of white lodges. To the west of the encampment, like a massive wall, extending into the distant north and disappearing in the far south, was the main range of the Rocky Mountains. Over the highest summits floated light, fleecy clouds, the beautiful snow-capped peaks of Rising Wolf and Going-to-the Sun standing sharp and clear against the deep blue sky. CH.v BEAVER MEDICINE CEREMONIAL 77 Far away over the plains in the east and enveloped in a bluish haze, were the Kato-yi-six (Sweet Pine Hills),^ resembling distant islands in the ocean. The smoke of many fires was rising from the lodges, bearing the sweet odour of burning cottonwood. Grazing horses dotted the green hillsides, and 1 met Indian boys riding bare-back and racing their ponies. Groups of Indians in brightly coloured clothing were variously occupied among the irregular rows of tipis. When I rode nearer I recognised the large painted-tipi of Chief Mad Wolf in the centre of the camp. Clustered around Mad Wolf's were the lodges of 0-mis-tai-po-kah, the head chief, Isso-ko-yi-kinni, White Grass, Ear Rings, Medicine Wolf, Bear Child, Drags-his-robe, Double Runner and Elk Chief The sound of my approach brought forth Mad Wolf's daughter Strikes-on-both-sides. She looked very picturesque in a buckskin dress heavily beaded and a robe of soft-tanned fawn skin with beaded stripes. She wore small white shells in her ears and necklaces of elk teeth and deer bones. Her leggings and moccasins were beautifully decorated with coloured porcupine quills. She called to those within, that A-poi-a-kinni (Light Hair) had come back and laughingly said to me, " I see that you are still smiling." She took my hand and led me inside the lodge. At the back sat Mad Wolf. To his left were the priests — 0-mis-tai-po-kah, the head chief. White Grass, a judge and medicine man, Isso-ko-yi- kinni, Stock-stchi, Medicine Wolf, Elk Chief, Bear Child, Ear Rings, and Double Runner. To the right were Gives- to-the-Sun, wife of Mad Wolf, and Natokema, wife of 0-mis-tai-po-kah, and other women. Turning to the head chief, Mad Wolf said : " Because ' Called Sweet, Gras.s Hills by the White.s. 78 THE OLD NORTH TRAIL chap. you are my friend, I request that you select a suitable name for my white son." 0-mis-tai-po-kah bowed his head in silence. Maka, near whom I sat, was an Indian of unusual appearance. He was thick-set and short in stature, with an enormous head, his heavy growth of hair resembling the mane of a lion. He was, however, full of drollery and good nature. There was something upon his mind, for frequently he looked at me, wdtli eyes dancing with merriment, and he occasion- ally shook with laughter. He kept his joke to himself with difficulty, for several times he was on the point of telling, but changed his mind, when he looked at stern Mad AVolf. Finally he said to me in a low voice, " I have a name which I will give you later." But this little episode did not escape Mad Wolf's keen ears and he turned upon him quickly, with such a piercing and reproving glance, that nothing further was heard of Maka's joke. Ceremonial of the Beaver Medicine. Bear Child arose and with a forked stick, covered with sacred paint, selected a live coal from the fire and placed it in front of Mad Wolf. He took dried sweet grass from a small buckskin bag and, holding it aloft to command attention, and as a signal that he was ready to begin the ceremonial, placed it upon the hot coal. When the rising smoke filled the lodge with a pleasino- fragrance. Mad Wolf began with seven songs, which were chanted in unison, each song being repeated four times. The first Avas to Napi (Sun Power, not refer- ring to Old Man). Mad Wolf led the chants with strong voice, swayino- V BEAVER MEDICINE CEREMONIAL 79 his body to and fro and marking time with raised finger, explaining to me that the Beaver Chief made this sign when giving instruction to Akaiyan, the founder of the Beaver Medicine. 1. " Behold Napi comes into the lodge. He is a strong Medicine Man. He came in. I see him." Makki.ng Time with Fmiefinger. 2. " The Heavens provide us with food. The Heavens are glad to behold us." 3. " The Earth loves us. The Earth is glad to hear us sing. The Earth provides us with food." Mad Wolf ended this song with the gesture of sweeping his hands towards the ground. 4. Song to the " Prongs." (The prongs are sacred sticks painted red. They are forked, and are 80 THE OLD NORTH TRAIL chap. used to take hot coals from the fire in the burning of incense.) Mad Wolf, 0-mis-tai-po-kah and their wives, as the ^Drincipals in the ceremonial, knelt beside the Bundle, and chanted in unison, while laying their hands upon the " prongs" held in the sweet smoke. Each in turn held a prong against his shoulder, in imitation of beavers carrying sticks, while at work building their Holding the "Prongs" in Sweet Smoke. lodge, and then, extending their arms together, with hands raised and parallel (the sign of the beaver lodge), they prayed together to the spirit of the beaver, " Pity us ! Grant us your wisdom and cunning that we may escape all dangers. May our medicine provide us with food. May all of us be blessed." 5. Two Beaver Songs. " The Old Man, (Beaver Chief), is coming in. The Old Man has come in. V BEAVER MEDICINE CEREMONIAL 81 He sits down beside his medicine. It is a very strong medicine." " The Old Woman (Female Beaver) is coming in. The Old Woman has come in. She sits down and takes the medicine. It is a very strong medicine." 6. Bufi'alo Song. During this chant Mad Wolf and 0-mis-tai-po-kah with their wives knelt by the side of the sacred Making the Sign of the Beaver Lodge. Bundle and with deep reverence slowly lifted it, singing the following in unison : " I take hold of the sacred Buffalo. While I am walking, I walk slowly. I stop with my medicine. The ground where my medicine rests is sacred." 7. The seventh and last chant was a Buffalo song. "When summer comes, He will come down from the Mountains." Mad Wolf directed his wife to bring forth the Koto- G 82 THE OLD NORTH TRAIL chap. ki-a-nukko (buffalo raw hides), and turning to me explained that, during the ceremony which would follow, the priests would beat time on these hides with the rattles, in imitation of the way the beavers drummed by striking the water with their tails. Mad Wolf first chanted and then prayed over the buffalo Bkinoing out Buffalo Raw Hide. hides with closed eyes, holding his right hand raised impressively with fingers closed and thumb pointing upwards, a sign used by the Beaver Chief. After the hides had been unrolled all chanted in unison, "The Buffalo likes to live in the mountains during the autumn. He comes down from the mountains to the plains. The mountains are his medicine.'' During this chant. Mad Wolf, 0-mis-tai-po-kah and V BEAVER MEDICINE CEREMONIAL 83 their wives held up their hands with the two index fingers curved towards each other (the others closed) in imitation of.buftalo horns, the sign of the buffalo. The hides were spread on the ground in front of the priests during the chant : " The Buffalo came down from the mountains. • He lies down upon the ground." Gives-to-the-Sun handed Mad ^Wolf an old medicine Making Bdkfai.o .Stgn. {Index fingei-s oufved in imitation of buffalo hornH. ) sack containing rattles. They were made by stretching raw hide over wicker frames, in shape like gourds, enclosing pebbles and having short handles. While the two women, Gives-to-the-Sun and Natokema, knelt beside the sacred Bundle and raised it reverently. Mad Wolf took the rattles from the medicine sack. He distributed them among the Awa-wa-nukki (singers or priests) and, handing two to me, said : "You are now 84 THE OLD NORTH TRAIL chap. my son and it is proper for you to join with us in this ceremonial," He then chanted the two Crow songs : 1. "I fly high in the air. My medicine (power) is very strong. The wind is my medicine." 2. " The Buffalo is my medicine. He is a very strong medicine. • The trees are ray medicine. When I am among them I walk around my own medicine." Takinc! Rattles from Mkdicine Sack. The Rattle songs came next, all uniting in the song, " The rattles I hold are good." This was repeated four times. The priests then grasped the rattles and beat rhythmically upon the buffalo raw hide, singing in unison " I now take the rattles." I watched every movement Mad Wolf made and when he grasped the rattles and began beating, I did likewise and also joined vigorously V BEAVER MEDICINE CEREMONIAL 85 in the chant. He had been watching my movements for, at the end of the song, he said, " I like the way you swing your rattles, I feel proud of my white son." At this moment, a visiting chief from the Bloods raised his voice in prayer, saying, " Great Spirit in the Sun ! I am praying for my people that they may be able to have food and survive the coming winter. May all Makixc! the Antelope Sion. (Imitating witli tlieir hands the movement ofantelope running.) of our children grow and have strong bodies. May they live long and be happy." During this prayer, Mad Wolf and the entire assembly reverently bowed their heads, joining in an ejaculatory assent (Amen) when he had finished. Mad Wolf started the Elk song, while the two women, Gives-to-the-Sun and Natokema, imitated the actions of elk rubbing their horns against trees. In the Moose song four men came forth imitating, with their heads, the movements of moose rubbing their horns. 86 THE OLD NORTH TRAD. chap. For the Antelope song Mad Wolf, 0-mis-tai-po-kah and their wives chanted while making the antelope sign. Holding their hands closed, one above the other, they changed positions alternately with a quick graceful movement, in imitation of antelope running. The songs were, at this point, interrupted by the wife of the Blood chief making a long prayer for her own tribe and for the people among whom she was visitmg. Mad Wolf noAV brought forth the sacred Pipe wrapped in red Hannel. Before starting, he explained to me that the ceremonial of the Pipe included two Pipe songs and three Pipe Dancing songs. They chanted the first two, while unrolling the Pipe, one while untying the strings, and one while removing the cover. Mad Wolf, while seated, led the first Pipe song, chanting the words, "Our father, the Sun! It is now time you were rising. I want to dance with you." Mad Wolf then arose and, drawing his blanket around him, held the Pipe in its red cover, while the entire assembly united in chanting the first Pipe Dancing song. Mad Wolf danced, blowing his medicine whistle and circling the fire in the same direction the sun moves through the heavens. 0-mis-tai-po-kah took the Pipe for the second Dancing song, and White Grass, the medicine-man, for the third, turning from ricrht to left as he danced around the fire. While Mad Wolf unrolled the Pipe he gave the cry of the beaver and imitated the actions of a swimming beaver. 0-mis-tai- po-kah arose and, blowing his medicine whistle, danced around the fire with a slow, graceful step. Takino' the Pipe from Mad Wolf, he held it before him, while the priests sang and beat vigorously with their rattles. V BEAVER MEDICINE CEREMONIAL 87 0-mis-tai-po-kah then danced, liolding the Pipe beneath his blanket and finished by returning it to Mad Wolf, who held it up towards the north, south, east and west. Finally, placing it in the sweet smoke of the incense, he bowed his head and prayed to the Great Spirit in "HoLDINU THE PjPE IN THE SWEKT SmOKE, Mad Wolf bowed Hjs Head and Pkayed TO THE Sun." the Sun for the recovery of the sick. The Root Digger was then taken from the Bundle with the chant, "I am digging the sacred Turnip." The two women Gives-to-the-Sun and Natokema placed their hands upon it and prayed, holding it in position for digging. The ordinary root-digger is a wooden stick, about two feet long, with a sharpened point, in common use by Indian women for digging roots. The sacred Root Digger is similar, but is painted with red paint and figures prominently in the sacred Bundles of the Sun- 88 THE OLD NORTH TRAIL chap. dance and Beaver Medicine. The Blackfeet believe that, according to their tradition, it was originally brought to them by the Indian maiden, who was loved by Morning Star, and was taken by him to live in the home of the Sun. She was compelled by the Sun God to return to earth and her tribe, because of her disobedience to his commands, in digging up the sacred Turnip, and in gazing down at her people on the earth through the hole she had made in the sky. The sacred women, Gives-to-the-Sun and Natokema, seated beside the Beaver Bundle, were distinguished from the other women by the colour of their blankets, which were decorated with red paint. They had both made the vow for the Sun -dance, and were held in high honour by the Indians. To be eligible as sacred women they were required to have led perfectly pure lives before the entire tril)e, and they must also l)e known for their kindness of heart towards everyone. The time had now come for the opening of the Beaver Bundle. The priests sang a lively chant called the " Song of the Buffalo Bull " :' " The head cliief is looking for something to hook that may help him." The two sacred women knelt beside the Bundle, imitating the actions of the buffalo and rejDresenting the buffalo bull, or chief, slowly approaching the Beaver Bundle. He stopped three times before reaching it. At the fourth time, the women imitated the Buffalo Chief, hooking at the Bundle with his horns. Mad Wolf chanted the Hurrying song and then the Strinc song, as the women untied the strings and removed the outside cover, revealing a beautiful beaver skin called in their ceremonial " His Robe." The sonn- was changed to a solemn chant led liy Mad Wolf, while V BEAVER MEDICINE CEREMONIAL 89 the sacred women slowly unrolled the beaver skin, uncovering the many skins of the birds and animals from the plains and mountains. It is difficult for one of the white race to realise the deep solemnity with which the Indians opened the sacred Bundle. To them it was a moment of deepest reverence and religious feelino-. O o Ol:■E^'I^(: the Beaver Bundle. Mad Wolf, taking the beaver skin reverently held it up while chanting : " My medicine (Beaver) says, ' when I go out from the lodge and see an enemy, I dive down into the water where no one can harm me. ' " He then moved the beaver skin in imitation of the animal's movements while swimming, and suddenly blew shrilly upon the medicine whistle, to represent the Beaver's alarm when seeing an enemy and diving out of sight. Mad Wolf and the priests joined in a Beaver song accompanied by the beating of rattles. The sacred 90 THE OLD NORTH TRAIL chap. women knelt by the side of the Bundle, making mysterious motions with their hands, in imitation of the Beaver swimming and working and building his lodge, gracefully swaying their bodies in time with the rhythmical beating. Each in turn took the Beaver Women Prayisc! while holding Root l»Ui(;ER. Skin and with iDowed head reverently held it to her breast, praying to the spirit of the Beaver ; " I take you, my child, in order that my children and relatives may be free from sickness." Two women arose and knelt with Gives-to-the- Sun and Natokema in front of the Medicine Bundle. The four women together imitated a beaver's move- ments. They covered their heads with blankets to represent the beaver hidden in his lodge, all the time moving their bodies in time with the chanting of the V BEAVER MEDICINE CEREMONIAL 91 priests and the rhythmical beating. Then they came forth to work on their beaver-dams, the women repre- senting beavers rising to the surface by uncovering their heads, and holding sticks in their mouths like beavers carrying branches, imitating also the swimming motions with their hands. Suddenly the beavers dived under the water, and at this point Mad Wolf slowly lifted the sacred Beaver Skin, while the four dancers Women Praying while holding Beaveb Skin. continued their mysterious and symbolic movements. Then the dancers imitated the beavers coming to the surface and swimming across the river. They went out for a dance upon the shore, sitting upright, wiping their faces with their hands, and looking carefully in all directions after the manner of beavers guarding against danger. The four women arose and stood in single file, with Gives-to-the-Sun at the head of the line as the wife of the Beaver Chief. They danced around the fire with their hands crossed upon their breasts, turning to 92 THE OLD NORTH TRAIL chap. and fro and swaying their bodies in time with the chanting of the priests. Mad Wolf handed the Beaver Skin to Gives-to-the-Sun. The singing and drumming became louder as the women circled the fire, imitating the call of the beaver. Gives-to-the-Sun held the' Beaver Skin beneath her robe making it appear to swim around her waist and then around her neck. After dancing once around the fire, she handed the Beaver Skin to the woman next in line, saying : " I do not give you away, my child (the beaver), because I am tired of you, but because the son of this woman is sick and she prays that he might be restored to health.'' The woman, receiving the sacred skin, was careful not to let it fall, lest it bring misfortune, and prayed, " I take you, my child (the beaver) that my husband and children might be free from sickness and that they may live to be old." She danced once around the fire with the skin across her shoulders. This part was continued, until each one of the four women had taken the Beaver Skin in turn. Gives-to-the-Sun and Natokema held up two snow- white winter skins of the weasel. They prayed to the spirit of this animal for its skill in hunting, and providing food. The priests chanted the Weasel song, while Mad Wolf, taking one of the skins, held it to his breast, praying for a blessing and then, rising, danced around the fire, blowing at intervals upon his medicine whistle to represent the weasel's cry and imitating its movements when hunting for food. 0-mis-tai-po-kah, the head chief, with a gesture of authority, held the snow white skin aloft, so that all within the lodge could see. There was a deep silence as he looked fixedly at me, saying impressively. V BEAVER MEDICINE CEREMONIAL 93 " This is the skin of the A-pe-ech-eken (White Weasel Moccasin), one of the animals belonging to the Beaver Bundle. After this sacred animal we now name you. We think you resemble this animal because your hair is light and your eyes are blue. We pray that this name may bring to you long life and good fortune." Mad Wolf, having expressed his approval of the name, moved to the left, White Grass, the medicine man, taking the leader's seat. The face of White Grass was painted a dark red. Upon the centre of his fore- WlUlEN Pk.AYINC while HOLDINCi Twu WhITK- Weasel Skins. head a black spot represented a thunderbolt, from which extended on both sides yellow zig-zags of lightning. He prayed : — " Great Spirit, bless us all, men, women, and children. Sacred Medicine Bundle, help us to live a straight life. Sacred Medicine Pipe, bless us, also the rivers, mountains, prairies, animals, and birds. Mother Earth, provide for us until we die." After the prayer, White Grass brought forth the sacred red paint, which he kneaded with his hands, his 94 THE OLD NORTH TRAIL CHAP. body meanwhile swaying to and fro. First he painted Mad Wolf and then 0-mis-tai-po-kah ; in like manner the priests, Isso-ko-yi-kinni, Stock-stchi, Bear Child and Ear Rings. I was seated next to Ear Rings and when my turn came, Mad Wolf said, " Here comes my white son." White Grass then signed to me to approach. Going before him, I knelt while he placed the sacred Preparing tjie Sacred Red Paint. paint upon my forehead, chin and hands, the places where the beaver rubs himself with his paws. A beaver song was started by Mad Wolf and 0-mis-tai-po-kah, in which all joined, accompanied by the beating of rattles. After the song, White Grass, addressing me, said impressively, " This lodge is a sacred place, and the ceremonial, in which we V BEAVER MEDICINE CEREMONIAL 95 have painted you, is also sacred. We pray that you may never be sick." White Grass then pointed along the ground towards my seat, a sign that he had finished. Bear Child arose and taking the prongs, picked out a live coal from the embers and laid it in front of 0-mis-tai-po-kah, the head chief. Placing dried sweet grass upon the coal and holding both hands in the rising smoke, he prayed : — " My father. Great Sun Chief, who gives us light, look down in favour upon this young man whom we have taken into our tribe. Grant that his relatives and all his friends may have a good life. Protect him day and night from all harm, that he may live long, and return many summers to visit his Indian brothers." The formal act of naming his white son and making him a member of the tribe having been completed, Mad AVolf returned to his seat beside the sacred Bundle to continue the ceremonial. It required a wonderful feat of memory to conduct accurately the Beaver ceremonial, with its great number of songs', prayers, and dances, continuing from early morning until after sunset. Every song, pniyer and dance must be performed correctly. If any mistakes are made, it is believed that misfortune will surely follow. One instance of the care taken to perform accurately every detail of the ceremonial occurred in the " Dance of the Lynx." Mad Wolf brought from the Bundle the decorated tail of a lynx. It was handed to 0-mis-tai-po-kah, who held it aloft while all sang, accompanied by the beating of rattles. Gives- to-the Sun stood a stick, painted red, upon the ground to represent a tree. Natokema took the tail and imitated the movements of a lynx hunting squirrels. First, it walked around and then sat down, looking up at the tree. Several times it ran towards the tree, as if in 96 THE OLD NORTH TRAIL chap. pursuit of a squirrel, but each time it returned and sat down. Finally, it made a quick dash for the tree, when Natokema carried the tail rapidly up one side and down the other. At this point, 0-mis-tai-po-kah raised his hand and stopped the service. The medicine women were astonished. Everyone in the lodge was silent. The chief announced that the ceremonial had not been conducted correctly. The rhythmic drumming and singing began again, as the old chief took the tail. He represented the lynx as making several feints, and then ran suddenly to the tree, just as the women had done. But 0-mis-tai-po-kah made it climb more slowly and held it for some time on top, where it had a dance, keeping time with the singing. He then brought it slowly down the other side, clambering little by little as a lynx would do, pausing frequently to look around and listen, making sure that all was well. It finally reached the ground, and, scampering away, was returned to the medicine bundle. Mad Wolf brought forth two badger skins, taking them out backwards like badgers emerging from their holes. He then imitated the timid actions of the badger, which is naturally a great coward. He moved the skins this way and that, like a badger trying to get away. Suddenly he turned the skins around as if the badger was about to attack l)ut instead it became frialitened and ran back into its hole. During the song of the Wild Goose, Mad Wolf stopped for an instant and, bowing his head, closed his eyes. The entire assem])]y waited in complete silence. Suddenly Mad Wolf looked directly at me, saying, "There is my son, A-pe-ech-eken. I must ask him to continue the ceremony in my place." This was intended as a humorous diversion. The Indians enjoyed the unusual V BEAVER MEDICINE CEREMONIAL 97 occurrence. The silence was thus relieved, and Mad Wolf soon continued the service. The head of a mallard duck was next taken out. Mad Wolf started a chant, in which both men and women joined, accompanied by the rattles. Elk Chief arose and drawing his blanket around him, circled around the lodge, imitating the movements of a duck. From across the lodge Soft Woman arose. Both danced towards each other until they met and together circled the fire, their movements representing the swimming and flying of a duck. Soft Woman held up her right hand, swaying her body from one side to the other, while Elk Chief spread out both his arms with hands extended in imitation of a duck flying. This dance was very interesting because of the graceful movements and steps of the two performers. A woman entered the lodge. Her dishevelled hair hid her face and her blanket was closely drawn around her. She looked pale and emaciated, from fasting and her arms were bleeding, having been slashed with a knife. One of her children had died and she was in mourning. She was indeed a sad and forlorn-looking creature. She remained standing before the assembled company until Mad Wolf took a handful of sage and purified her, praying, that she might begin a new and happier life. She then withdrew as silently as she had come. Four Otter songs were sung and then the Mink song. After these were the following Women songs, Prairie Dog, Lizard, Sitting and Tobacco. It was now time to fill the sacred Pipe. Mad Wolf held the pipe bowl close to the tobacco. He slowly picked up the stone used as a stopper and placed it in the bowl, lead- ing a chant in which all joined : " The Sun beholds the smoke grow larger and larger." H 98 THE OLD NORTH TRAIL chap. Picking up tlie pipe and tobacco he said, " TliB heavens provide us with seeds of the tobacco." Holding the tobacco up, he chanted, "I drop the seeds as I go along." He filled the pipe and prayed, " The place where I sit is sacred." Then, holding up the pipe with the bowl pointed towards himself, he chanted : " Sacred Person ! behold I am still alive. I ask the spirit of the wild geese to smoke with me, The first that came into this country." " I know of no medicine so strong as my smoke." While going through this ceremonial with the pipe, the bowl became loose and fearing that it might fall, which would be an ill omen, Mad Wolf removed it. He held up the stem and placing his right hand upon his breast gazed intently at the sun and chanted : " Sacred Spirit in the Sun, it has been a long time since you have smoked with me." He arose and danced, holding up the sacred Pipe and blowing upon his medicine whistle. Stock-stchi followed and the women also joined, all dancing in single file around the fire, following the direction of the sun's course through the heavens. After the dance was finished Mad AVolf remarked that his Pipe was very old, having been handed down through many genera- tions. When he came to the skin of the red headed wood- pecker, Mad Wolf said it had three songs. In the beginning, when the birds gave their songs to the Beaver Medicine, the woodpecker offered three. Mad Wolf chanted the songs, holding the skin of tlie wood- pecker in his right hand and beating time with the V BEAVER MEDICINE CEREMONIAL 99 rattles with his left. In closing, he held both the skin and rattles over his head and gave the call of the woodpecker. For the Buffalo dance, Gives - to - the - Sun and Natokema arose, wearing head dresses having horns, in imitation of buffalo cows. Mad Wolf handed to Gives-to-the-Sun a string of buffalo horns which had been added to the Beaver Bundle as the symbol of the buffalo by the chief, who secured the Buffalo Tipi from the Sacred Buffalo Bull. The Indians found both interest and amusement in this dance, because it represented the mating of buffalo by women choosing their men. Gives-to-the-Sun and Natokema knelt before the Beaver Bundle with heads lowered, making motions of hooking the ground in imitation of buffalo cows digging wallows in the autumn. They pawed the ground and bellowed, simulating buffalo throwing dirt and catching it upon their backs, then shaking them- selves and makino- the dust rise into the air. Gives - to - the - Sun and Natokema then danced, imitating the capers of mating buffaloes. They stood before their mates pawing the ground and hooking at them with their horns. Mad Wolf and 0-mis-tai-po-kah then joined in the dance. The men followed the women around the fire like buffalo bulls following cows. They danced in pairs until Gives-to-the-Sun threw the hoofs to Snake Woman. All then sat down and, amid laughter. Snake Woman danced in front of Medicine Wolf, her relative. When Medicine Wolf arose and joined her, she threw the hoofs to Strikes-on-both- sides, who came gracefully across the lodge and danced before me. While my Indian sister stood there, dancing with quick, short steps and swaying her body in time with the singing and the Ideating of rattles, I H 2 100 THE OLD NORTH TRAIL chap. heard them calling, " Get up ! A-pe-ech-eken you are a, chief now. and should enter the dance." Grasping the string of buffalo hoofs lying before me I danced, following Strikes-on-both-sides around the fire, swaying my body, turning, holding my feet together and bend- ing at the knees. I heard many shrill war cries from both men and women and exclamations of " Good boy, A-pe-ech-eken ! " I stopped at intervals to mimic the call of the buffalo and to imitate its movements, digging wallows, kicking, hooking, pawing the ground and throwing dust. When Strikes - on both - sides brought our dance to a close I completed the circle and throwing the hoofs to Bear Child's wife, sat down. Last of all came the Dog dance. Its lively air and fast time made it the most popular of the Beaver Medicine dances. It is a woman's dance, in which all the women within the lodge are expected to join, the men urging them on, singing their loudest and beating time with the rattles. The women entered into the Dog dance with spirit and dash, laughing merrily and joking with each other. The wife of Stock-stchi, who was not dancing, sat with her little daughter of about twelve years, both intently w^atching. The dance was just at its height and the little girl's eyes were sparkling with excitement, when her mother, snatching off her own blanket, threw it over the shoulders of the little girl and pushed her into the circle. She looked very pretty with her shining black hair falling over her shoulders, in striking contrast with the brilliant scarlet of her squaw dress, which was beautifully fringed and decorated with beads. Her leggings were also beaded, and around her waist was a miniature squaw belt, closely studded with shining brass-headed tacks. At first she was abashed and V BEAVER MEDICINE CEREMONIAL 101 cast her eyes demurely downward, but soon forgot herself and entered into the dance with animation, her lithe body swaying to and fro, and her small moccasined feet keeping perfect time to the beating of the rattles. As the singers gradually quickened the time, the steps of the dancers grew faster and faster, until they were tired out and ceased, saying they could "After the Ceremonial all partook of a Feast." dance no longer. When the dance was at its height, I noticed two old white-haired women having a dance of their own outside the lodge. They were in mourning and so could not enter the main dance, but they could not resist the call of the lively Dog dance. They were surrounded by a circle of young people, who were urging them on and seemed more interested in their perform- ance than in the main dance. The sun had already set and the Indians began 102 THE OLD NORTH TRAIL ch. v preparations for returning to their lodges, bringing in the horses, changing their beautifully decorated clothes and beaded dance moccasins for those of everyday use. But, before they separated, all partook of a feast of sarvis berry stew. It had a delicate, sweet flavour and was a very popular dish. The men were always served first. I noticed, however, that but few of them ate their share. Many children were brought to the cere- monials and the food generally ran short. There was a custom that any man, feeling generously inclined, would call out the name of a woman. His plate with the remaining food was passed to her. If she had children she always shared it with them. Amid a general calling of names by the men and changing of plates, I requested that mine be passed to Morning Plume's wife, who had many mouths to feed. It was eagerly seized, divided into several portioiis and rapidly disappeared. While the rest were feastins^, I saw Awunna, a kind- hearted old j^riest and doctor, gathering together a supply of food. Before tasting anything himself, he carried it to his wife, E-kit-o-waki, one of the old women who had been dancing outside the lodge. They were an interest- ing couple. He always seemed thoughtful of others and in a good humour, while E-kit-o-waki, his wife, was still full of fun and life. Before the ceremonial began I saw Awunna draw her to one side and gently placing his hands upon her, uttered a prayer giving her his blessing. This was because she was about to enter Bear Child's lodge to doctor a sick child. With the end of the service and the closing day, the Indians separated and the entire camp subsided into quietness, liroken occasionally by a crying child in one of the lodges, or the dismal howling of distant prairie wolves and the answering yelps of the Indian dogs. CHAPTER VI Legend oe the Beaver Medicine Evening in Mad Wolf's lodge. — His fatherly talk. — He tells the origin of the Beaver Medicine. — In the legend, Nopatsis, jealous of Akaiyan his younger brother, leaves him to die on a lonely island. — The chief of the Beavers rescues him and keeps him all winter in tlie lodge of the Beavers. —Teaches him the ceremonial of the Beaver Medicine and the make-up of the Beaver Bundle, and bestows upon him supernatural power. — His youngest child. Little Beaver, returns with Akaiyan to the Blackfoot camp to help in teaching the people. — He creates the Beaver Medicine, to which many birds and animals contribute their power. Returning to Mad Wolfs lodge I found him reclining upon his blankets, resting after the strain of the services. There was a long silence, which I did not venture to break, nor to disturb him, while smoking with half-closed eyes. Meanwhile the deepening twilight, which in a northern latitude comes quickly after sunset, but lingers, had settled over prairie and camp. As I looked upon the sacred Beaver Bundle, lying by his side in the flickering light of the small fire, I thought of their mysterious power over the Indian mind and life, and of the strange superstitions centred about them, which had been handed down through many generations. I was aroused from my reverie by Mad Wolf knocking the ashes from his pipe. He looked at me intently for a few moments. His manner was earnest and dignified, and as he sat erect, his long black hair fell loosely over his shoulders. He 104 THE OLD NORTH TRAIL chap. answered my inquiring look towards the Medicine Bundle by signing to me that I should grasp one end of the rope. We together removed the cover that hid it from view. He allowed me to gaze upon the sacred Bundle for a moment, when the robe was solemnly replaced. He then began to speak in a low voice, with eyes half closed, as if gazing into the far distance, saying : " When I was a 3'oung man, I too became interested in the mysteries of the medicines, which have been taught to me by old Indians, and what they have told me I know to be true. I liave never before explained those mysteries to white men, because I have always been afraid to trust them. I am now willing to have you repeat these to the white race, because I know that you will speak the truth and because I feel toward you as a father to his son. When I bought the Beaver Medicine from 0-mis tai-po-kah, there came with it a very old pipe, which now lies by its side. I will not smoke this pipe for it brings bad luck. When 0-mis-tai-po-kah smoked it his children began to die, so I preserve it only as a relic. There was a time when I had many relics. If I had them now I would give them to you, but they are gone.'' He handed me the two rattles I had used in the ceremonial and a small buckskin sack, saying, " In it are some of the original seeds of the tobacco given to us by the beavers. They were secured many years ago by Akaiyan, the man who lived all winter in the lodge with the chief Beaver and brought back with him the Beaver Medicine. I will relate to you the story as it has been handed down from our ancestors. What I will tell you happened long ago, when our people made all of their tools and weapons from stone, and wlien they used dogs instead of horses for beasts of burden." The Origin of the Beaver Medicine " In those days there were two orphan brothers. The younger, named Akaiyan (Old Robe), lived with his brother Nopatsis, who was married to a woman with an evil heart. This woman disliked Akaiyan and con- tinually urged her husband to cast him off. One day VI BEAVER MEDICINE LEGEND 105 when Nopatsis came home, he found his wife with her clothes torn and her body lacerated. She explained that, during his absence, Akaiyan had treated her brutally. Nopatsis said nothing to his younger brother, but planned how he might be rid of him for ever. It was midsummer, the time when the ducks and geese dropped their feathers. He proposed to Akaiyan that they should go together to an island in a large lake and said, ' At this time there will be many ducks and geese there, and we can gather the feathers they have dropped to be used for arrows.' When the brothers came to the lake they built a ' skatstan ' (raft), binding together logs with buffalo raw-hide and then floated on it to an island, far out in the lake. As they walked along the shores of this island looking for feathers, Akaiyan wandered off alone. He was return- ing with his arms full, when he beheld his brother out on the lake, goins; towards the shore of the mainland. He implored Nopatsis not to abandon him to perish on the lonely island. But his brother only called back, that he deserved no pity because of his brutal treat- ment of his sister-in-law. Akaiyan besought him to return, solemnly declaring before the Sun that he had not injured her. But Nopatsis replied heartlessly, ' You can live alone on the island all winter. In the spring, when the ice melts in the lake, I will return to gather your bones.' Akaiyan sat down and wept. He thought his time had come to die. Then he called upon the animals and the under-water spirits for assistance. He also prayed to the Sun, Moon and Stars, saying, ' Haiyu ! Mistapixit Mekape Natotsichpi ! ' 'Behold, O Sun ! I cast away whatever of bad I have done.' ' Kokumekis ! Kokatosix Kummokit Spummokit ! ' ' O Moon ! O Stars ! pity me ! Give me strength ! ' 106 THE OLD NORTH TRAIL CHAP. " After this prayer Akaiyan felt relieved and strength- ened. He walked around the island and found a few branches, with wliich he made a shelter. He also Beaver Dam. (Home of a Beaver Family.) gathered many loose feathers, piling them up and making a bed that fitted his body so well that he slept warmly on the coldest nights. He killed many ducks VI BEAVER MEDICINE LEGEND 107 and geese before their time for leaving the island to fly south, shooting the wild ones with his arrows and striking the tame ones upon the head with long sticks. He kept some for his winter food, but he skinned others and made a warm robe for himself by binding the skins together with alder bark. " One day, when he discovered a beaver lodge, he lay Beavee Bundle of Mad Wolf. {It lies at the foot of tripod.) for a long time watching it and weeping to himself, because he had been abandoned. Finally, a little beaver came from the lodge, and said to him, ' My father wants you to come into his lodge.' Akaiyan followed the little beaver into the lodge, where he saw a big beaver with his wife and family seated around him. This beaver was white from the snows of many 108 THE OLD NORTH TRAIL chap. winters, and so large that Akaiyan knew he must be the chief of all the beavers. The Beaver Chief bade him be seated, and asked him why he was living alone on the island. Akaiyan told him how cruelly and unjustly he had been treated and left alone to die. The Beaver Chief pitied Akaiyan and coun- selled with him, saying, 'My son, the time will soon come when we will close up our lodge for the winter. The lake will freeze over and we cannot come out again for seven moons, until the warm winds of spring will break up the ice. Eemain in our lodge while the snows are deep. We will teach you many wonderful things and, when you return again, you can take knowledge with you, that will be of great value to your people.' The beavers were so hospitable, Akaiyan decided to remain with them. He took with him into the beaver lodge many ducks and geese for food and his bird-skin robe to keep him warm. They closed their lodge before it became cold, leaving a hole for air at the top. During the coldest days the beavers kept Akaiyan warm by lying close to him and placing their tails across his body. He made friends with all of them, but he liked the youngest and smallest beaver best of all. He was the cleverest as well as the favourite child of the Beaver Chief. Akaiyan learned their habits and manner of living. They taught him the names of the herbs and roots, which we still use for the curing of the people. They showed him also the different paints, and explained their use, saying, ' If you should use these, they will bring to your people good luck and will ward oft' sickness and death.' They gave him the seeds of the tobacco (origin of tobacco), and taught him how they should be planted with songs and prayers. They made scratches with their VI BEAVER MEDICINE LEGEND 109 claws on the smooth walls of the lodge to mark the days, and when the days completed a moon they marked the moons with sticks. He witnessed many dances belonging to their medicines, and listened care- fully to the songs and prayers. The Beaver Chief and his wife (AVise Old Woman) taught him the prayers and songs of their medicine and the dances that belonged to them, and said, ' Whenever any of your people are sick, or dying, if you will give this ceremonial, they will be restored to health.' He noticed that the beavers never ate during the cere- monial, and that they beat time for the dances with their tails, always stopping when they heard any suspicious noise, just as they do when they are at work. They told him that they counted seven moons from the time when the leaves fall before they prepared to open their lodge in the spring. When they heard the booming of the ice breaking in the lake, they knew it would soon be time to leave their winter home. " Little Beaver told Akaiyan that, before he parted with them, his father, the Beaver Chief, would offer him a present and would allow him to choose anything within the lodge. Little Beaver also advised him, saying, ' When my father asks you for your choice, say that you will take your little brother. He will not be willing to part with me, for he prizes me above every- thing he owns. He will ask you four times to choose something else, but take me with you, for I will have more power to help you than any of the others.' " The ducks and geese were flying north, when the beavers finally opened their lodge for the summer, and the Beaver Chief said to Akaiyan, ' You will soon leave us now, because it is time for your older brother to return. But, before you start, I will allow you to no THE OLD NORTH TRAIL chap. choose anything in my lodge to take away with you.' Then Akaiyan, remembering the advice of Little Beaver, asked for his youngest child. The Beaver Chief made many excuses and endeavoured to persuade him to take something else, but Akaiyan would have no other gift. After the fourth trial, the Beaver Chief said, ' My son, you show your wisdom in selecting your little brother to go with you. I am sorry to part with him, because he is the best worker and the wisest of my children, but, because of my promise, I now give him to you.' " The Beaver Chief also told Akaiyan that, when he returned to his people, he should make a sacred Bundle similar to the one he saw them using in their ceremonial. He also taught him the songs and prayers and dances that belonged to the Bundle and informed him that, if any of the people were sick, or dying and a relative would make a vow to the Beaver Medicine, the sick would be restored to health. " One evening, when the Beaver Chief returned from his cutting, he said to Akaiyan, 'My son, remain in hiding and do not show yourself. To-day, when I was among the trees on the main shore, I saw your brother's camp.' The next day Akaiyan, watching from the beaver lodge, saw Nopatsis coming to the island on the raft. He saw him land and walk along the shore hunt- ing for his bones. Then Akaiyan ran, with Little Beaver under his arm and took possession of the raft. He was far out in the big lake before Nopatsis saw him. He at once realised that his younger brother had secured power superior to his own and had become a great medicine man. " Akaiyan now returned with Little Beaver to the VI BEAVER MEDICINE LEGEND 111 tribal camp. He went at once to the head chiefs lodge and told his story. All the people received him with the greatest honour, when they heard of the wisdom and power that had been given him by the Beavers. Akaiyan gathered together a Beaver Bundle as the Beaver Chief had directed. He and Little Beaver had remained all winter in the camp, teaching the people the songs, prayers and dances given him by the beavers. When Spring came, Akaiyan invited all of the animals to add their power to the Beaver Medicine. Many birds and animals of the prairies and mountains came, offering their skins and taught him their songs, prayers and dances to accompany their skins, just as the beavers had done. The Elk and his wife each contributed a song and dance, also the Moose and his wife. The Woodpecker gave three songs with his dance. The Frog alone of all the animals could neither dance nor sing, and it is for this reason he is not represented in the Beaver Bundle. The Turtle could not dance and had no song, but is represented in the Bundle, because he was wise and borrowed one from the Lizard, who owned two songs. " In the following spring Akaiyan returned to the island with Little Beaver to visit the Vjeaver lodge. He saw his brother's bones on the shore and knew the beavers had not helped him. The Beaver Chief welcomed Akaiyan warmly and when he gave back Little Beaver to his father, the old chief was so grateful that he presented him with a sacred pipe, teaching him also the songs, prayers and dances that belonged to it. When Akaiyan returned again to the Indian camp he added this pipe to the Beaver Bundle. Every spring Akaiyan went to visit his friends, the beavers, and each time the 112 THE OLD NORTH TRAIL ch. vi Beaver Chief gave him somethino- to add to the Beaver Bundle, until it reached the size it has to-day. Akaiyan continued to lead the Beaver ceremonial as long as he lived and was known as a great medicine man. When he died, the ceremonial was continued by his son, and has been handed down ever since." CHAPTER VII MY ROCKY MOUNTAIN OOAT HUNT The St. Mary's Lakes. — Magnificent mountain scenery. — My mountain camp. — Homo of the mountain sheep and goat. — Stalking a herd of five goats. — An exciting climb. — One goat killed. — Pursuit of a wounded goat. — Laborious task of skinning a goat on a dangerous ledge. — A mountain storm. — The back trail. — Ideal camp on the prairie. — Return to Mad Wolf's winter home on Cutbank River. Early on a clear October morning, when the air was peculiarly exhilarating, I threw the " diamond hitch " upon my pack, taking care that the ropes were taut throughout, and headed north-west for the St. Mary's Lakes. The ride across the plains seemed short, for my saddle horse was in fine condition, after his long rest, and Baldy, my pack horse, followed readily. From the crest of St. Mary's Ridge (the divide running east and west), I saw a beautiful lake country spread out before me, and, towards the west, the magnificent snowy peaks " Almost-a-Dog,'' " Citadel," " Four Bears," " Little Chief," '• Red Eagle," and " Going-to-the-Sun " ; while a host of other peaks continued the imposing procession, until they lost themselves in the blue sky of both northern and southern horizons. Amid such magnificent surroundings, mounted upon my own saddle horse, and followed by Baldy carrying all my possessions, I experienced a delightful feeling 114 THE OLD NORTH TRAIL CHAP. of independence and exhilaration, which only those who have had a similar experience can fully appreciate, crossed the ridge, I rode Having through rich My Rocicy Mountain Outfit. meadows of long bunch grass along the shore of upper St. Mary's Lake. After climbing well up on the side of " Goat Mountain," where the trail l)ecame rough and dangerous, I approached the towering and inaccessible VII ROCKY MOUNTAIN GOAT HUNT 115 peak of Going-to-the-Sun. It is so called })ecau.se of the large glacier that lies just under its summit. In winter, it is an unbroken expanse of ice and snow, )iut, under the melting of the midsummer sun, it takes the outline of a turbaned head, facing the south-west. It is more correctly named by the Indians, " Looking-to- wards-the-settino'-Sun." After sunset I came to Baring's Creek in the dense forest, a large swift stream roaring and plunging down towards the lake. Follow- ing the stream, I climbed rapidly upwards, passing many beautiful falls. Near nightfall, I passed from the forest into a large basin. It was surrounded by lofty and jagged peaks, which looked dark and gloomy in the fading twilight. My lodge was pitched at the edge of the forest, on the grassy shore of a beautiful lake, whose waters, fed by the surrounding glaciers, were clear as crystal and cold as ice. The falls of Baring's Creek, not far distant, sent forth a constant roar. Soon the moon rose over the summit of Red Eagle, trans- forming the scene into one of enchanting and fairy-like beauty. In the clear atmosphere of the high altitude the moonlight was intensely bright, flooding the basin with its silvery light, illuminating the glaciers and snowfields, the peaks and pinnacles, towering above the camp, and making visible the contrasting darkness of the gorge beneath. Upon waking the next morning, and while still under my blankets, I looked across the gorge and up at the high ledges of Going-to-the-Sun, fully expecting to see a goat, or a mountain sheep gazing down at my camp. The clouds were lifting along the mountains, and the morning mists were fast dissolving before the warm rays of the sun. After breakfast, I saddled Baldy, my sure-footed pack horse, and, with my rifle, I 2 116 THE OLD NORTH TRAIL chap. started u-p the basin, watching carefully through my glasses for goats and sheep on the rock shelves, high on the side of Going-to-the-Sun. At the head of the basin the climbing became so rough and difficult, that I picketed my horse in a convenient jDlace and continued afoot. Many beautiful flowers were blooming by the side of snow-drifts, and I passed through patches of huckleberries of very large size and delicious flavour. At noon I stopped for lunch Iteside a noisy little stream flowing from beneath a large snow-drift. The day was warm and bright, and the view from my lofty position magnificent. To the north rose the twin peaks of Mt. Siyeh (Mad Wolf), also Mt. Allen and Mt. Grinnell. After the long and fatiguing climb it was a luxury to lie in the warm sun. Several times I was startled by large masses of ice, crashing over precipices with a thundering roar, having been detached by the sun's rays from the glacier high above me. From behind a clump of gnarled and twisted pines, 1 looked carefully through my glasses for fresh tracks of sheep and goats in the snow, and examined their well-worn trails on the mountain opposite. The width and depth of many of these trails indicate the large numbers of game formerly inhabiting these mountains. The constant tread of their hoofs through many ages has worn deep paths in the solid granite. As long as the buffalo and antelope were in vast numbers upon the plains and easy of capture, supplying almost all the wants of the Indians, mountain sheep and goats were hunted but little, and their numbers were limited only by the food supply. In the Northern Eockies, the mountain goat is to be found only among the most inaccessible peaks. VII ROCKY MOUNTAIN GOAT HUNT 117 Ordinarily lie must be approached from l)eneatli. He is generally found either standing on tlie edge of a high precipice, or lying upon one of the narrow shelves, or ledges, so numerous among the higher summits. From his lofty perch, he commands a view of the mountain side beneath him, and, if he detects the hunter's pursuit, quickly disappears from sight, or reach. While the " big horn," or mountain sheep, is more keen of scent and sight, the almost inaccessible haunts of the goat make his hunting more difficult and dangerous, and account for the value of his head as a hunter's trophy. It was now growing so late in the afternoon, that I was fast losing hope of seeing any game that day. After a final examination through my glasses of the side of Goat Mountain, I turned them upon the mountain at the end of the basin. Far up on its slope there was a herd of five goats with fur as white as snow. Had it not been for their jet black horns it would have been impossible to distinguish them from the snow-bank across which they were rapidly moving. Having crossed the summit at the head of the basin, they were headed for a grassy knoll high up on the side of Going-to-the- Sun, and there was a chance that they might delay to feed. My only hope of getting within rifle-shot was to reach the knoll first and to lie in ambush. I waited until they were hidden from view by an intervening shoulder of the mountain. Crawling from my ambush, I climbed with all my strength. The goats were travel- ling rapidly, and, if I had correctly estimated their course, it would take them but a short time to reach the knoll. Although speed was necessary, I had to take into account that, if I lost my wind, and had to shoot in an exhausted condition, there would be small chance 118 THE OLD NORTH TRAIT. chap. of hitting them. When I reached the knoll, I hid behind a thick patch of grass. Before I had time to get my rifle in position, the head of a goat appeared above the edge of the slope. He took a bite of grass and then stepped into full view. I carefully raised my riHe and cocked it, but the click attracted his attention. He stopped and gazed suspiciously towards me. I lay perfectly still, which aj^parently satisfied him, for he lowered his head and continued feeding. Then I fired, hitting him directly behind the shoulder, and gave another shot to a large billy which was following, seriously wounding him. By this time, the first goat had struggled to a snow- drift, where I killed him. In the meantime the wounded billy and a nanny, with her two kids, had disappeared. It did not seem possible that the Inlly could go far. 1 started in pursuit, climbing with difficulty through the deep snow. I came upon the nanny with her two kids standing within short range at the edge of a precipice. The kids were beautiful little animals, and thouoh larse enough to care for themselves, I had not the heart to shoot them or their mother. I left them to hunt for the tracks of the large billy. While I was followino- his trail, he started for a precipitous part of the mountain, where I feared I might lose him, for wounded goats frequently go off to die in such inaccessible places, that it is impossible to reach them. He ran along a series of shelves made Ijy the out-croppings of the horizontal rock strata. As he jumped from one to another of these I got another shot. This last bullet slackened his pace, but, with vitality equal to that of a grizzly bear, he still crawled on. The climbing became difficult and dangerous. The goat jumped to a lower shelf, and seeing that if he went farther, he would escape, I VII ROCKY MOUNTAIN GOAT HUNT 119 leaned over and fired. Fortunately he sank in his tracks, although 1 fully expected to see him roll from the narrow ledfje. Returning to the snow-drift where the first goat had fallen, I quickly skinned him and un- join ted his head. Turning next to the task of passing along the ledges to reach the second goat, I found that, what had been done before with comparative ease, and without any feeling of danger, l)ecause of the excite- ment of the chase, now tested to the utmost my strength and self-control. CarefuUv refraining from looking at the heights above, or the rocks far below, I dropped safely to the lower shelf, which was scarcely wide enough to hold the body of the goat. The natural smell of a goat is offensive, but with the hide partly off it was extremely so. However, there was no escape. Behind was a wall of rock sloping outward, so that I could not stand erect ; in front yawned the precipice, over which I dared not look. While skinning in such narrow quarters, it was a difficult problem to turn the carcass of the goat over, for it was very heavy, weighing as much as a large sheep. When I had unjointed the head and finished my work, I crawled to the end of the shelf farthest from the carcass, and sat down to recuperate. While absorbed in the excitement of the hunt, I had not noticed the signs of an approaching snowstorm, which would make my descent difficult and even hazardous. The clouds were lowering upon the mountains, and on some of the peaks the storm had already begun. There still remained the dangerous and laborious task of removing the head and hide away from the ledge. Fortunately 1 carried my lariat. Wrapping the head inside the hide, I lashed them with the rope, and throw- ing the end of it to the shelf above, climbed up, pulling the bundle after me. A projecting rock blockaded the 120 THE OLD NORTH TRAIL chap. way at a point, where the ledge was narrow and the slope steep. While endeavouring to shove the pack across, it began to slide. Fearing that, in such a dangerous place, I might be drawn over the precipice, I let the rope go. The pack rolled from the ledge and fell upon the rocks far below. It seemed as if all my labour had been in vain for, even if I were able to reach the pack, I feared that the head had been ruined by the fall. But, after discovering a way of approach from below, I was delighted to find the head had been saved from serious injury by the thick fur of the pelt. Returning to my first goat I made a new pack of both heads and pelts which, with my rifle, was a heavy load for the return trip. When I reached Baldy, picketed far down the mountain-side, I was very tired. Gather- ing together suflicient material for making a small fire, I toasted some dry bread and bacon. With an appetite sharpened by hard climbing at a high altitude, they seemed the most delicious morsels I had ever eaten. When I reached camp at dusk the timbered mountain slopes were white with snow and the surrounding peaks hidden from view. In the morning when I opened my lodge door, I looked out upon a dazzling scene. Over the peak of Red Eagle the sun was shining in a clear sky. Meadow, forest and mountains were covered with a white mantle of snow. It hung heavily upon the balsams and pines and many icicles fiashed like diamonds in the sunlight. The deep blue sky and clear images of the high peaks were mirrored in the c|uiet lake beneath. As if this lovely lake- picture had not enough of beauty, the snow- storm of the night had added a framing of white the brown trunks and dark foliage of the firs and pines serving to soften its dazzling whiteness. VII ROCKY MOUNTAIN GOAT HUNT 121 I was delayed in breaking camp by the pranks of my mischievous pack horse Baldy. In roping him, he put his front feet through the noose of the lariat, which then became fastened around his belly instead of his neck. He ran around the camp bucking and kicking until, becoming thoroughly frightened, he galloped away and I had great difficulty in catching him. ^^ ■m iPil^* ■' 1R;^- '^i' '^¥^% '■■'-'- M'^-''^-M , ...^,1f ^^^Jm f '^■■■» ^ ''^. % ^- ■ ■] "^-^ My Mountain Camp after the Snowstokm. The sun was high when the horses were at last saddled and all my belongings were finally packed upon their backs. As I descended, the snow rapidly disappeared and in the lower canyons it had vanished entirely. I travelled rapidly, for the horses were headed towards home and were eager for a better grazing range. While leading Baldy, my pack horse, across a dangerous piece of trail, where the way was 122 THE OLD NORTH TRAIL chap. narrow, and its side sloped downward towards the edge of a precipice, overlianging tlie stream, liis pack over- balanced and he staggered. For an instant, it seemed as if he must tumble into the river far below. Throw- ing my whole weight upon the neck rope, I held him fast, until he recovered himself, and in a few moments we were again upon safe ground. My camp for the night was made on the prairie beyond the eastern shore of Lower St. Mary's Lake. In the evening I stood on the summit of a high lidge to take a last view of the wonderful mountain scenery, unsurpassed by any along the entire Eocky Mountain chain. As the sinking sun slowly disappeared behind the summit of Red Eagle, the forests of pine on the mountain slopes changed from dark green to black, and the heavy cloud masses projected their long shadows upon the prairies and foothills still bathed in sunlight. Far to the east over the plains were the hazy and rounded outlines of the Sweet Pine Hills. The broad prairie surrounding me, with its flowers and lono- waving grass, bright in the evening sunlight, had never seemed more beautiful, for its openness and brightness were in strong contrast with the deep canyons and gloomy forests from which I had just returned. The all-pervading stillness was occasionally broken by the distant roar of the rapids of St. Mary's River, borne upwards on the light south wind, and by the howlino- of a pack of prairie wolves. The heavy clouds behind the mountains were lighted up with a glorious colouring that slowly deepened into red until even the clouds overhead glowed like a soa of fire. In the darkenino- twilight Venus appeared high in the golden after-y frighteniiig their torses. IX GHOST STORIES 141 Mistina interrupted to say, " It is strange Running Rabbit should have become so mean after death, he was such a kind, and good old man while alive. Not long ago we saw his ghost, when we, were crossing tlie. Two, Medicine River. He was lying on the ground, but, as we drew near, he raised himself and stood in front of our horses. He came so n,ear, we were frightened lest he might touch us (sure death). Not long ago while Two Strikes and her daughter, Soft Wpipaii, were g.oipg^ to visit Bull Calf, they heard a voice from behind. Soft Woman told me that her mother turned to see who; it might be. She fell instantly upon the ground and lay as if dead. When she canie to ; herself, she explained to her daughter , that, when she turned, she beheld the spirit of her father. Running Rabbit, who had. touched her. Not long afterwards , Two . Strikes died very suddenly and her family believe that Running- Rabbit took her with him to the spirit world." ; ; Strikes-on-both-sides said : " There have been many ghosts this summer bothering people, who travel near the Two Medicine River at night. Old. Person was recently riding down the , river to Little Plume's. When he was passing the cottonwpod tree^, where the dead bodies lie in the branches, his horse suddenly rea;-ed and plunged, as if frightened by an apparition. Then Old Person heard a voice speaking from the trees, saying, ' Old Person ! what has delayed your, coming to the spirit world so long ? I have been waiting for you a very long time.' He was so badly frightened he rode away at a gallop. Next day he was taken sick and ip a few days he died. I also heard of another case. When, Big Wolf Medicine and Buffalo Hide were recently camped on, the Two Medicine with their wives, a ghost harassed them all night, so that they could not sleep. 142 THE OLD NORTH TRAIL chap. They first heard something approaching their lodge from the north-west where there was a grove of cottonwoods. It awakened the dogs that were sleeping outside. They gave the ghost-bark and were badly frightened, snuffing the air and growling fiercely. The ghost moved around the lodge to the door, which it threw open. Then it went to the north-east side and hooted like an owl." The Blackfeet have a superstitious fear of owls, believing that the spirits of the dead often appear in that form. " Next morning, they discovered a death lodge in the cottonwood grove and recognised the body of a young man that had been murdered by his jealous brother. It is probably because he was murdered that he annoys the living." Mistina then told some incidents of the last sickness and death of Kattana. " Many medicine men were present during his last illness. Ketopio, Ominamo, Imo-yis-ocasim, and Paks-ak-ikin. The women doctors were Nits-tos-ape. First Strike, and Snake Woman. The medicine men chanted and prayed night and day. When one was exhausted another took his place. Ketopio's power in doctoring came from the otter ; Paks-ak-ikin's from the grizzly bear ; Imo-yis-ocasim's from the mink and Nits-tos-ape's from the buff"alo. Each drummed and danced in turn, imitating the movements of the animal he represented. Ominamo prayed to the Thunder. He wore a necklace of many coloured beads representing the rainbow which endowed him with supernatural power and wisdom. He blew water from his mouth in imitation of rain falling during a thunder storm. The drumming worried Kattana exceedingly, because he feared its effect on his Wing Medicine — a sacred bundle containing the feathers of many kinds of birds. Unfortunately, he had not taken IX GHOST STORIES 143 the precaution to perform the ceremonial required by the Wings before any drumming would be permitted in their presence and he knew, if it were continued, his death would be the penalty. He begged the medicine men to cease, but they explained that their power was secured through the drums and disaster would surely come if they were stopped. " Akoan, his wife, brought him back to life three times by rubbing his body with the sacred paint and holding the Medicine Pipe before his face. A Black Robe (Catholic Priest) came to the lodge and anointed his body with oil. He also baptised him and made prayers over him. The medicine men were very angry, declaring that the Black Kobe was interfering with their supernatural power. But Kattana liked the priest's treatment. He fell asleep and dreamed that his dead grandmother came to him and, taking his hand, as she used to do, when he was a little child, led him away, but, suddenly realising that she was drawing him to the spirit world, he left her and turned back. At dawn a messenger from the Sun appeared to him in a dream, promising that his health would be restored, if one of his female relatives, who was pure, would make the vow to give the Sun-dance. Kattana besought his brothers to bear the message to Natoke, or Mist-chin-awake, either of whom could make the vow. But the brothers said it would be useless, because white men had told them that such a belief was foolish. Kattana replied, ' If my good old grandmother were only alive, she would be willing to make a vow which would save my life.' He then gave up all hope of ■ living. He requested that after death his body might be placed on the summit of the high butte, where he had been accustomed to go to have his dreams. He 144 THE OLD NORTH TRAIL chap. ag.^iti fell asleep and dreamed that the Black Robe was leading him to :the white man's heaven in the sky. Looking back he beheld the watchers seated around his dead body. When he awoke and told his wife she exclaimed, ' It is your death dream ! ' and hastening to the doctors besought them to save her man. They again began their drumming, but before the sun had set Kattana was dead. " One of the last requests Kattana made was that his old saddle horse and a mule which had ranged together for many years should not be separated. The day after he died they came into the camp. It seemed as if they must have known that Kattana was dead for they could not be driven away. They remained stand- ing day and night close to his lodge. One night they disappeared and could not be found, but a rider dis- covered their dead bodies at the foot of a cliff. Some people believe Kattana's ghost drove them over the cliff that he might take them with him to the Sand Hills, but Akoan thinks they killed themselves in order to follow their master to the spirit world." The Blackfeet believe that, when people die, their spirits do not start at once for the other world. They feel lonely and are unwilling to leave home and friends. They wander near their old haunts for about two months, when they seem to grow accustomed to the new conditions, and then start for the spirit world. Some spirits are never contented there, but keep returning to their old haunts and are often seen. The night Kattana died, Mistina declared that spirits were hovering near. " When A-koch-pisso, one of the woirien watchers, was seated near the body, she was alarmed by a cold blast of air. A spirit had entered the door and stood close to her. Later Nits-tos-ape, IX GHOST STORIES 145 also a woman watcher, looked into the death lodge and beheld a person standing beside the body. She spoke and it quickly vanished. She knew it was her dead husband, and that he had remained near to protect and give her power, because she wore a lock of his hair in a buckskin sack attached to a necklace. When Akoan (wife of Kattana) came from the death lodge before daybreak, she beheld a ball of fire moving away from Ketopio's lodge. Ketopio declared that it belonged to the spirit world, denying that it could have been caused by his supernatural power, because his power was given to him by the animals. Kattana's body was placed on the high ridge as he had requested. The people who lived near objected because it was so close to their homes that Kattana's ghost would harass them at night." Bull Plume, the visiting chief from the North Piegans, said that he had heard Crow Eagle, their head chief, relate the following story of his experience with a ghost. Crow Eagle and the Ghost. " I was once leader of a war expedition that went south into the Yellowstone country. We were successful in securing many horses from the enemy and were on our way home when I was taken sick, and realising that I must die, I summoned my followers, and when they stood beside me said to them : '"My children ! I am very ill and know that my spirit will soon leave my body. It is now evening, but before the sun rises my body will be dead. I know that it is not yet time for my spirit to leave this world for ever. It will be gone for only a short time and I will come back again. I request, my children, that L 146 THE OLD NORTH TRAH. chap. you will not leave my l)ody here alone, but picket my horse near by and place my knife, })0w and arrows, and some meat by my side. When I return again to this body, I will need all of these things, because my body is now thin and weak.' It was nearly daylight when I died and they left my body there, just as I had requested. They thought my prediction might come true. The sun was again setting when my spirit returned to my body. I was very weak, but I raised my head to look around, for I heard the sound of strange voices singing. I saw a flock of ravens standing in a circle, and also another circle of magpies. They carried small sticks in their bills, and seemed to be trying to raise me from the ground. They helped me to sit up, and when I was able to look about me I saw that my horse and weapons were missing. Having lighted a fire, I cooked and ate some meat. Then I lay down before the fire and, while I slept, the ravens appeared to me in a dream and gave me a dance (ceremonial), showing & me the movements and the manner of dressing, and teaching me the songs to be used. They told me that if any sick person would make a vow to join the Raven society he would recover. Before the ravens left, they endowed me with their supernatural power. I then started north to look for the camp of my people. I travelled in the forest along the edge of the mountains that I might not be seen by an enemy. " One evening, when a storm was gathedng, I came to a fallen tree. The trunk, howevei', had not separated from the stump, which stood high from the ground. I built a shelter from the storm by placing poles against the tree and covering them with green branches. I made a bed of boughs and built a fire at the end of my shelter towards the top of the tree. Soon after lying IX GHOST STORIES 147 down to sleep, I heard something moving through the branches and coming toward my bed. I thought it might be an eneni}^ left behind, just as I had been, so I lay motionless. 1 did not move, nor turn my head. I thought if I were going to be killed, it would be better not to see my enemy. But this ' Thing ' did not act like an enemy. It was making too much noise and sounded as if it had something dragging behind. I heard it creep slowly over to my fire, where it stopped, but when I did not move, it became restless, getting up, moving around, and then seating itself. I finally decided that I might as well take a look at this ' Thino- ' whatever it might be. Turning my head, without moving my body, I saw what looked to be a ghost seated on the far side of the fire. It was clothed entirely in white, with white blanket — coat and leggings. There was a hood over its head, which completely hid its face. It was very tall, with long bony legs, which it kept stretching towards the fire, as if it were cold. It was very restless and kept pushing out its long legs, as if trying to touch me. I did not like this and besought it to go away and let me rest. When it paid no attention to my request, I said, ' Pity me for I am weak and sick. If you are still a living person, tell me your name, and we can travel together and be a help to each other.' It acted, as if it had not heard, so I said, ' If you are not a living person, but a ghost, I pray you go away and let me rest in peace, for I am sick.' It paid no heed whatever to my requests, but kept poking out its long bony legs, as if trying to touch me with its toes. They finally came so near, and it was acting so meanly, that I became angry. There was a long heavy stick lying by my side, which T used for a fire poker. Grasping it, 1 brought it down with all my L 2 148 THE OLD NORTH TRAIL chap. streiiHtli across his shin bones. There was no sound following, for it was a ghost. He vanished so quickly, I could not see him go. I lay down and tried to sleep, but the ghost kept me awake the rest of the night, by sitting in a tree near my bed, complaining, crying like a screech-owl, and saying over and over again, ' You hurt me so badly. You hurt me so badly. You hurt me so badly.' He did not go away until day dawned. In the morning, when I was walking around, gathering sticks to make a fire, I discovered the skeleton of a man lyino- on the ground near the fallen tree. I understood, then, why the ghost was so restless and acted so strangely. His body had 1)een buried in the branches, and when the tree fell, it had l^een thrown to the ground and his spirit could no longer rest in peace. I at once hurried away and started North to return to my people." Crow Eagle died while I was among the Blackfeet, in the summer of 1903. They told me that his spirit left his body, just before daybreak, following the course of the Crow Lodge River eastward toward the Sand Hills. They heard his familiar voice from above, saying, " My children, do not quarrel among }'ourselves. Live at peace with all people." The Blackfeet do not have a cheerful or hopeful conception of the future life. They believe that, after death, the spirit goes eastward to the Sand Hills, a very dreary alkali country on the plains. It is inhal)ited by the ghosts of people and of animals, which exist together, very much the same as in life. It is sur- rounded by quicksands, so that the living cannot enter. Departed spirits sometimes visit the Sand Hills and return again to remain among the living. Flat Tail once described to me his strange experience, after a IX GHOST STORIES 149 severe illness. He felt liis spirit starting for the Sand Hills. While departing, lie turned and saw his friends and relatives mourning over his dead body. He did not remain tong in the spirit world, but returned again to his body. Old Perton also said that his spirit had once left his body for the Sand Hills, but had returned to 'The Dead were placed upon Scaffolds in Tkees." it havine been turned back because his arrival was premature. The dead were placed upon scaffolds built in trees, upon the summit of a high hill, or laid in a lodge pitched in a thicket. They were dressed according to their station when in this life, because they were believed to go to the Sand Hills in the clothes with which they were buried. All articles needed for the journey were placed beside the grave. A man would need his pipe, saddle, weapons and blankets and the personal articles 150 THE OLD NORTH TRAIL chap. he valued most. Often a, number of his best horses would be sacrificed beside the grave of a pi'ominent chief, so that they might serve him in the .spirit land. Mad Wolfs wife told me that in accordance with his request, my letters and presents were buried with him. Strangely enough, this intention was announced to me by Mad Wolf several years before his death, while he was leading a ceremonial. When No Chiefs brother was killed in battle by the Crows, he ascertained from the war-party the location of the body. After making a journey of several hundred miles, he found it and brought it home. He carried the skeleton about with him in a raw hide case for manyyears and had it buried beside him when he died. No Chiefs touching devotion to his brother was in keeping with the Blackfeets' high regard and care for the remains of dead relatives and friends, but such extreme manifestations of it were only shown by men towards men and not towards women. When the Blackfeet went into mourning, they denied and tortured themselves to excite the pity of the Great Spirit, to display to the tribe their indifference to pain and to show their high regard for the departed. During this period which often lasted for several months, they withdrew daily at sunrise and sunset to the summit of a hill, where they wept and gashed themselves with arrow points and knives, until a relative, a man, or a v/oman, according to the sex of the mourner, went to urge their return to camp. They sometimes cut off a finger, generally the first joint of the small finger. As a special act of deep mourning, the men cut off a few inches of their hair, but the women made a much greater sacri- fice by cutting theirs on a level with the eyes. Another act of mourning was to make their lodges smaller by IX GHOST STORIES 151 J J &v S-^-^ri^Mf "I^HHH^^^B ^^B^^T'^^^^^^I^^L'Cm. .sIhIIv^q^^^^^^^h^h o ^^^vjj^^^MXBOBH^^ra^H^HHH o „■ ^^HHHHHHHHI s :3 '' ^mSniHH ^<^M^^^| ^^vF|||MBH|^^|^^^^^^H^^H ^- c w^^^^hIHM^HhhHHIiRHI^BIIH CH tti 3 OJ v^g^Hj^^l I Mp^I^^K^Pm^^IW i^VH^^^HHH9^Al|KH8L^^3HnH^B ^ ^ Vs.'wl^^^^l^ByMli^Ei^HH^HfliH 1-1 -3 . #<9M^H^H^ I^^D^^^H^^a ^ Je * ' '-''Sfl^^H^^BH^^^RHlHH o — -^'^B^^^^H^^H^^^^^^^^I^^^H^^^^HS^fl 5 D ' " ^H^^^HHj^H^HHHmJi a t3 tfl^^^H^^^^HflH^^^^H^^IR^^^^B^I^^I Q ^ 'fl^H^^^^^H^uDHH j^< ' flll^H^^^^I^^H^^^^HI^^^^^H^^I S flii. ^s^^H^^HH^^^^H^^HH . 152 THE OLD NORTH TRAIL chap. cutting off a strip around the bottom, which would cause much inconvenience and discomfort to all of the occupants. When a prominent chief died, his family placed their lodge at a distance from the tribal camp for the sake of seclusion. If parents lost an adolescent son, they led his saddle-horse through the camp, loudly lamenting as they went. Those in mourning refrained from all personal adornment. They wore old clothes, gave up painting themselves, braiding their hair and all ornaments. They withdrew from social dances, and ceremonials. They went barefooted, wearing neither moccasins nor leggings. They also cut off the manes and tails of their saddle horses as a mourning' sign, although they had a superstition against cutting off horses' tails. When Wakes-up-last ^ murdered all his children in October, 1903, their grandmother, who had made a vow in their behalf at the Sun-dance, sacrificed her orna- ments to the Sun. She hung them in the trees close to our camp on Badger Creek. New Breast mourned so deeply over the death of his daughter, that he decided to burn his Medicine Pipe, but was restrained by one of his friends, who warned him that such an act would be sure to cause the death of other members of his family. I once saw an elderly chief enter the sweat lodge at the Sun-dance to pray for his son, who was in mourning for one of his children. Mad Wolf told me that, when his grandchild died, he found relief from his sorrow by withdrawing into the mountains, where he lay in the forest and fasted for several days. When a man and his wife went into mournino- it was customary to give their medicine bundles into the care ' See Appendix. IX GHOST STORIES 153 of another couple, with the request, " We ask you to cleanse us." These friends must then make new clothes for the mourners, paint them, give certain ceremonials, and provide a sweat lodge for the man and a medicine smoke for the woman. They were suitably remunerated for all these services. The friends of the mourners kept coming to see them until they finally forgot their trouble and returned to their ordinary life. It was customary for a woman, who had lost a child, to come before the leader of a ceremonial to be purified with sage, or in the sacred smoke, as a sign that her sorrow was ended and she had begun life anew. Ceremonials were sometimes postponed, on the death of a distant relative of the owner. On various occasions my work was hindered and I had many disappointments because of the interference of mourning customs. Wolf Plume, one of the Blackfeet judges, with whom 1 have had a strong friendship for many years, deliberated a long while before deciding that it was proper to allow me to take photographs of his Beaver Medicine ceremonial. After he gave his consent, the ceremonial had to be postponed so many times, that I waited two years before I finally secured the pictures. The deaths of relatives interfered on several occasions, or the weather was not favourable on others, and, at another time, there happened to be ill feeling among his relatives, who were to take part in the ceremonial, and it was not desirable to have them come together. CHAPTER X REMINISCENCES OF FATHER DE SMET Clearing skies. — Big game driven close to the ranch.— Tragedy of Red Rover, an Indian dog. — Bitter cold. — Starving cattle.- -A Chinook. — Mad Wolf talks about former days. — Tells how the Blackfeet first met Long Teeth (Father De Smet). — He taught the people to re.st every seventh day. — Fate of Motokis who scofi'ed at his ceremonial. — Its salutary effect upon the Blackfeet. — Two Black Robes took the place of Father De Smet. — One of them went to the Gros Ventres. — Was badly treated and returned to the Blackfeet.— Gros Ventres routed by the Blackfeet. — Legend of "The Yellow Buffalo Tipi." — Buffalo Bull bestows supernatural power upon Chief Mastopeta. — His death and farewell words. — His body disappears from the Death lodge. — Final message from his disembodied spirit. — Father De Smet's tactful use of occurrences for converting the Blackfeet. A SUCCESSION of storms and Ijlizzards followed each other during the entire moon. Old Indians could not recall another early winter of such severity. At the close of one of these gloomy days an unusual light appeared along the northern horizon and low hano-ino- white clouds were rising from the plains. The Indians watched them at first apprehensively, thinking it might forebode another blizzard. But, when the strange lioiit extended towards the zenith they said it indicatecl a change of weather. On the following morning the clouds had rolled away and the sky was of deepest l)lue. The plains were an unbroken expanse of white, so dazzling in the brilliant sunlight, that I did not dare to remain outside for fear of snow blindness. Ah-see-tuck reported the CH. X FATHER DE SMET 155 tracks of two mountain lions that had passed during- the night close to the ranch. Their tracks were like those of a large mastitf and there were signs of their long tails dragging in the snow. Antelope appeared in large numbers. They had been driven before the storm from the great plains of the North. Many were killed by the Indians for the sake of their meat and for their skins, to be soft tanned by the women for clothing. The big grey wolves and coyotes held nightly carnivals over the carcases of strayed cattle which had perished on the surrounding ridges. When their howling seemed close to the ranch I went after them with my rifle, but never succeeded in getting a successful night-shot. Two Indian dogs, Isakami and Eko-ats-kene (Red Rover), disappeared — I finally discovered their warm kennel beneath the haystack and visited them daily with food. Isakami, who was accustomed to frequent the lodges, was friendly, but Red Rover was very wild. His father was a coyote, and he had been known to run with coyote packs. At first he slunk away, growling and showing his fangs. But, after several feedings, his distrust disappeared and his friendship was completely won. Whenever I wandered off with my rifle, he came along to join in the hunt. One day Ah-see-tuck and I went upon the hills with a supply of poisoned wolf- baits. Red Rover followed at a distance and, when 1 drove him back, kept slyly out of sight, behind the ridges. He found and ate one of the wolf baits, probably believing that I had left it for him. It was not very long before he came to me with a pitiful, appealing look in his eyes, staggering and running side- ways. He followed me back to the lodge, where he had never dared to come before, and, struggling to a drift beside the door, lay down and died. 156 THE OLD NORTH TRAIL chap. The snow lay so deep on the plains, it became necessary to feed the famishing cattle. With the temperature at forty degrees below zero, Ah-see-tuck and I rode along the river, hunting for cattle among the willows, where they had sought shelter from the blizzard. We galloped swiftly along their deeply worn trails, heading off, rounding up and finally driving the bellowing herd, with clouds of steam rising from their nostrils, safely back to the ranch. When heavy clouds piled up behind the Rocky Mountains, Mad Wolf predicted that a Chinook (warm wind) was coming. There was a sudden rise of eighty degrees in temperature, and, within a few hours, a strong warm wind blew from the west, carrying the snow before it in dense clouds. During the three days of violent wind that followed, when the snow melted so rapidly that it disappeared in streams of water from the ridges, we remained indoors, while Mad Wolf talked about former days, and told some interesting stories about the life of the Jesuit missionary. Father De Smet, amono- the Blackfeet. " My mind reaches far back to the days before the white man came into our country. Then the buffalo were plentiful, and the rest of the game also. It is for this reason that we old Indians can neither read nor write, for we did not then need the talk of the white man. We were taught about the habits of wild animals, and how to cure their skins. We knew about the plains and mountains, and could read the voices of animals and birds. In those days the Indian tribes fought each other, and, in accordance with our custom, I was con- tinually on the warpath. Then we killed white men but, when the Great Father asked us to cease goino- to war, I advised the laying aside of our weapons. The X FATHER DE SMET 157 old custom of killing our enemies is now under and the white man's way is on top. The only way white men now get killed in our country is by killing themselves. When my father died I looked up to the Sun and vowed I would give the festival sacred to him, not realising that I would one day become a leader of the Sun-dance. From that time I became interested in the mysteries of the medicines, and thoughtful concerning the future of my tribe, praying to the Sun and to the Morning Star, that we might have food to eat and that we might live to be old. " When Big Lake was our head chief, an expedition, made up from the clan of Small Eobes, crossed the Rocky Mountains to visit the Flathead Indians. They met there a Black Eobe ^ (Father De Smet). He was a good man, so they persuaded him to return with them. We named him lunu-e-kinni (Long Teeth), because of the appearance of his teeth. He lived with us for a long time, occupying a large tipi near the centre of our camp, in which he kept his religious outfit and held his ceremonials. He had a large bell which he always rang before beeinningf. Whenever our hunters or warriors returned to camp, he visited their lodges and taking them, with their wives and children, to his big tent, bade them all kneel down and give thanks to the Great Spirit for their safe return. He taught the people to rest every seventh day, and, on that day, to remain in camp, and not to go off on war and hunting expeditions. On the seventh day he always held an important ceremonial, which began in the morning and lasted until midday. " One spring, just after the big rains, when we were camped close to the Eocky Mountains hunting grizzly ' See Appendix, 158 THE OLD NORTH TRAIL chap. bears, Long Teeth rang his bell and rode through the camp announcing that it was the seventh day, and he would hold a ceremony in the lodge of 0-mis-tai-poye. It happened that a man named Motokis, when he heard the bell, liegan preparing for a hunt. His wife made objections, and said they should go together to the ceremonial. But Motokis derided her and scoffed at the ceremonial, declaring defiantly that he intended to go on a hunt to kill a bear. He ordered his son to bring in the horses and to go with him on the hunt. When 0-mis-tai-poye saw these preparations he went to Motokis and requested him to wait until after the ceremony, saying, ' Even if you do not want to pray yourself, come over to my lodge and listen to what the Black Eobe has to say. You can then go off on your hunt.' Long Teeth himself warned Motokis not to go. But it was in vain. Motokis laughed at them all and started with his son towards the mountains. Soon after the ceremonial, when the sun was high, the boy rode into the camp at a gallop, shouting that a grizzly bear was killing his father. He said that soon after he and his father had entered the mountains, they discovered a grizzly bear turning over stones and hunting for grubs. The bear did not see them, so Motokis directed his son to hold the horses while he crawled up to kill him. Motokis circled around for an approach through some trees. But the bear turned and made a sudden charge The boy saw the grizzly bear rise on its hind legs and seize his father, who fell with the bear standing over him. He did not wait longer, but rode as fast as he could to camp. The men caught their horses and followed the boy to the place, where they found Motokis dead. The bear had killed him and then covering the body with dirt had gone away. They followed the X FATHER DE SMET 159 bear's tracks to the heavy timber, where they hesitated to go further, fearing that the grizzly might have supernatural power. They firmly believed that death came upon Motokis because he had disobeyed the Black Robe. Afterwards Long Teeth made a speech, warning the people against disobedience, and declaring that Motokis had been punished by the Great Spirit for scoffing at the sacred ceremony. " From that time, the Blackfeet believed Long Teeth was endowed with supernatural power. When some of the women saw that their lives were made easier by his good influence over their men, they said the Black Robe's power was very great and advised everyone to obey him. The three clans. Worm People, Buffalo Chips, and Small Robes became his followers and" were obedient to his teachings. Little Plume, the great war chief and leader of the Worm People, was the first man to be baptised by him and many people then followed his example. " When Long Teeth left us and returned to the Flatheads, he sent two Black Robes (priests) to take his place. We named one of them Short Man and the other Scar Cheek because of a mark on his face. Short Man remained with the Blackfeet, but Scar Cheek went eastward to visit the Gros Ventres. " When Scar Cheek appeared in the Gros Ventre camp he was set upon and roughly treated. They stripped him of his robe, making him wear a buffalo skin coat and leg-o-ings like themselves. Scar Cheek remonstrated with the Gros Ventres, saying he would rather be killed than stripped of his robe and have his ceremony ridiculed. The young men scoffed at him and treated him with so much indignity that Scar Cheek finally returned to the Blackfeet, after warning the Gros 160 THE OLD NORTH TRAIL chap. Ventres that the Great Spirit would surely punish them for their wickedness. " The things I will now tell you happened in spring, at the time we were beginning to gather buffalo tongues for the Sun-dance. Scar Cheek accompanied us to the Cypress Hills, where we went, because the buffalo were plentiful. Early in the moon when berries hve ripe, according to our custom, the most prominent of our young men were sent on a buffalo hunt, to secure raw hide for binding together the poles of the Sun lodge. Among those selected for this honour were Seven Head, Lazy Boy and Prairie Chicken. They killed a buffalo bull and were taking off' the hide when they were surprised and killed by a war party of Gros Ventres. When it became known that seven of our leading young men were killed, there was mourning throughout the entire camp. Our warriors held a council and decided that they would at once follow and punish the Gros Ventres. But Scar Cheek, the Black Eobe, walked through camp admonishing the people : " ' My children, my heart is heavy because these brave young men were killed, and it makes me sad to hear the women mournine; and to see them cutting themselves. But I warn you not to go to war against the wicked Gros Ventres. The Great Spirit is watching. He will punish them and help you if you remain here and pray.' "The Blackfeet were afraid to disregard the warning of the Black Robe. They did not go to war, but continued their mourning for the dead warriors six days and six nights. " Soon after this, a heavy fog settled down upon the plains. The war party of the Gros Ventres, surprised that we did not pursue them, returned. Four of their X FATHER DE SMET 161 warriors, hidden in the thick fog, stole unobserved into camp. We saw them, when the fog suddenly lifted. They were in the very centre of the camp, and were preparing to drive away a herd of horses. We killed all four, but when we made no further sign of revenge, the Gros Ventres thought we were afraid, and became very insolent. One of their warriors rode to a butte overlooking our camp and called out : " ' You Blackfeet are cowards. You have short horns like buffalo calves, and are helpless and unable to fight. We intend to kill all of your warriors, and will take your women and your children prisoners.' " The following day, when the sun was high, we saw objects moving on a distant ridge. At first we thought it was a herd of buffalo, but, when they came nearer, we saw that a large party of Gros Ventres were approaching. They flashed mirrors into our camp, making signs and daring us to come out and fight. Our people hurriedly prepared for battle. The warriors marched out fully armed, while our women followed, carrying additional powder and bullets. Scar Cheek, the Black Eobe, also came upon the battle field to encourage the warriors, and to help our wounded. It was midday when we began the fight, but before the sun was setting the Gros Ventres were in flight. We followed them until dark, shooting them down like buffalos, and taking their scalps. Sitting Woman, who was their war chief, saved himself by hiding in the underbrush. We have always taunted him with this fight ; even his own people ridiculed him. After this battle Scar Cheek had great influence over both Gros Ventres and Blackfeet." The following story of the origin of Chief Ma-sto- peta's Yellow Buffalo Tipi indicates the tact witli which M 162 THE OLD NORTH TRAIL CHAP. Father De Smet utilised events and circumstances for converting the Blackfeet to Christianity. LEGEND OF THE YELLOW BUFFALO TIPI. " A large band of our people were once camped on the Okoan River hunting buffalo in the moon when the Yellow Bukfalo Tipi. leaves were falling. Ma-sto-peta, a prominent chief, brought down a large bull with his spear. While he was removing the hide, the l)ull rose unexpectedly to its feet and, catching him upon its horns, tossed him many times into the air. The other hunters, hearing it bellow, and seeing it run with hide hanging loose, hastened to his aid. They found him lying as if dead, and carried him back to his lodge. While they were X FATHER DE SMET 163 doctoring, Ma-sto-peta opened his eyes and said, ' My children, it is useless for you to try to cure these wounds. While I was lying on the ground the Buffalo Bull stood over me saying, ' My son, I have done this because you showed me no pity, and to prove to you my supernatural power. You must die from the injuries I have inflicted, but I will bestow upon you my power, through which your spirit will return to 5^our body, if you follow my directions. You must be painted all over with yellow paint, which is sacred to me (the yellow paint was secured from the buffalo's gall). Your body must be wrapped with your pipe in a buffalo robe, coloured with yellow paint, and thrown into the river, where the current is swift and the water deep. In this way you will recover from these injuries, and you will come forth unharmed from the river.' When the sun was setting Ma-sto-peta's spirit left his body. The instructions of the Buffalo Bull were care- fully followed by the Blackfeet. After painting Ma-sto- peta's body they wrapped him with his pipe in a buffalo robe painted yellow. Four noted warriors bore him to a place where the banks of the river were steep. They swung the bundle three times, and after the fourth swing tossed it far out into the stream where the current was swift and the water deep. The shores of the river were thronged with people. When they saw the bundle sink beneath the water many thought they would never again see Ma-sto-peta, but some ran to the summit of a ridge to look down the stream and see if he might appear. To their astonishment, they beheld him walk unharmed from the river. After this the Buffalo Bull continued to appear in dreams to Ma-sto- peta, giving him the Yellow Buffalo Tipi and instructing him in the ceremonial. The Yellow Buffalo Tipi can be M 2 164 THE OLD NORTH TRAIL chap. seen in our big camps. It now belongs to Mu-koi-sapo. You will recognise it by two buffaloes painted yellow around the middle. A yellow buffalo calf skin is used for a door flap. The top is painted black to represent a night sky, with many small discs for stars, and around the bottom is a black band with a single row of dusty stars. " Many years later, in the moon, when the grass is green (spring), Ma-sto-peta was taken very sick. Realising that he must die, he summoned his friends and relatives and bade them farewell, saying, ' My children, you may well feel anxious about me now, for I will not recover. My spirit has left my body three times during my life, but has always returned,. This time I must go away for ever.' Ma-sto-peta died soon after daybreak. His wives made a Death -lodge to receive his body, pitching it in a dense thicket where it would not be disturbed by heavy winds. They used new poles, pinning the bottom of the lodge securely to the ground and tightly lacing the front with raw-hide so that no wild animals could enter. They dressed him in war clothes, decorated with porcupine quills, placing his spear and bow and arrows beside him, and tying his Pipe to the lodge poles over his head. All of Ma-sto-peta's possessions were distributed among his relatives. As a proof of their sorrow his wives gave away everything they had. They kept only the clothing they wore, also a robe and a travois. The youngest wife, because she had a young baby, retained also a parfleche of buffalo meat for food. Not long after Ma-sto-peta's death, when the tribe were preparing to move camp, Sa-koi-niski, his favourite wife, with her daughter, Akaniki, went to visit the death lodge. They found the door securely fastened, just as they had left it, but when they looked X FATHER DE SMET 165 inside Ma-sto-peta was gone. The Pipe still hung from the lodge poles over the spot where the body had lain, and everything, including his spear, bow and quiver full of arrows, were undisturbed. The women aroused the camp and everbody joined in the search. They thought perhaps he had come back to life and wandered away. They examined carefully the thicket around the lodge, but could find no signs. Some rode far out on the plains and watched from the high buttes. After the tribe had moved camp, the relatives remained behind to continue the search, but it was in vain. No trace of Ma-sto-peta was ever found. Sa-koi-niski and Akaniki continued their mourning for Ma-sto-peta. By day, they walked through the camp, scourging them- selves and cutting their bodies with sharp arrow heads and, at night, they went to the summit of a lonely ridge to cry and mourn. " During the time of heavy rains (early spring) Sa- koi-niski and Akaniki were camped with the clan of Small Robes. They were alone in the Yellow Buffalo lodge and were startled to hear a long deep sigh as from someone with a heavy heart. They sat in silence and to their surprise heard the voice of Ma-sto-peta. It seemed to come from overhead down through the top of the lodge and said : " 'Tamasa ! no-kok-siks ki-taki-ma-po-ans,' etc. ' Alas ! my poor children, I pity you still living where you are. I do not desire to come back again to your life, for I would soon long to return again to the spirit world. There always will be trouble upon your earth, because the people who live there must suffer from famine and pain. Here is a beautiful country. It is neither too hot nor too cold. There is plenty of game here, and the people never suffer from pain. Your unhappiness alone troubles me. My heart is heavy when I see j'ou cutting your bodies and when I hear you crying and mourning upon the ridges. I have now come to tell you that I am happy in the spirit world, and to ask that you mourn for me no 166 THE OLD NORTH TRAIL ch. x more. If you lead straight lives and keep your heart good towards all people, when you die you too will come to this country where I now live. My Children ! This is the last time I will come near you, and you will never again hear my voice. Farewell ! ' " Sa-koi-niski and Akaniki told these things through- out the camp of the Small Eobes, so that none of them mourned again for Ma-sto-peta. It happened that, at this very time, Long Teeth (Father de Smet) was living among our people. When Sa-koi-niski and Akaniki told these things to him, the Black Eobe said, ' What the spirit of your father has told you is true. There is a beautiful country, where those who have lived good lives will go when they die and will be happy. Your father is there now and you too will go there, if you lead good lives just as he did.' Akaniki, with her chil- dren, and many of the clan of Small Eobes were baptised by Long Teeth, the Black Eobe. They and their chil- dren have ever since attended his church and believed in the white man's heaven after death." CHAPTER XI SUN WOESHIP Religious beliefs. — Origin and meaning of " medicine " and "medicine- man." — The reasonableness of Sun Worship in the light of nature. — Religious significance of the Sun-dance. — Mad Wolf's letter inviting his white son to the Sun-dance. — Reason for the vow to give the Sun-dance by Mad Wolf's wife. — My return to attend Sun-dance.— First-night impressions in Mad Wolf's camp. The Blackfeet are firm believers in the Supernatural and in the control of human affairs by both G-ood and Evil Powers in the invisible world. The Great Spirit, or Great Mystery, or Good Power, is everywhere and in everything — mountains, plains, winds, waters, trees, birds, and animals. Whether animals have mind and the reasoning faculty admits of no doubt with the Blackfeet, for they believe that all animals receive their endowment of power from the Sun, differing in degree, but the same in kind as that received by man and all things animate and inanimate. Some birds and animals, such as the grizzly bear, buffalo, beaver, wolf, eagle, and raven, are worshipped, because they possess a larger amount of the Good Power than the others and so, when a Blackfoot is in trouble or peril, he naturally prays to them for assistance. His ideas of the Evil Power are vague and undefined. That problem of all time, the origin of evil, its con- tinuance, and the suffering in the world because of it. 168 THE OLD NORTH TRAIL chap. are mysteries to the Indian, as well as to the greatest minds of the Christian races. Without knowing why, he believes that bad luck or misfortune, such as accident and loss of property, sickness or death, is inflicted upon him as a punishment by the Evil Power because of his violations of the laws of the " medicines." A Blackfoot has no fear of the Good Power, because it is his friend ; but he is an abject slave to his constant dread of the Evil Power, or Evil Spirits, who are ever ready to pursue and punish him. Death, like the fabled " sword of Damocles," is always suspended over his head, ready to drop in punishment for any one of the multitude of offences against the sacred medicines, which he is liable to commit. It is impossible for the Christian races to understand, or estimate the powerful influence, which the " medicine " beliefs have for ages exerted upon the Indian character and tribal life. It being their universal belief that illness of the body signified possession by an evil spirit, their methods of healing, in common with those of all savage tribes, naturally took the form of incantation and occult ceremonies for exorcising it. No doubt the title of " medicine," by which their doctors were known in our early chronicles of the Indians, had its origin in this manner with the early French colonists. By a natural transition it passed into that of " medicine men," with English speaking people. A " medicine man " is believed to control the weather, to heal the sick and exorcise evil spirits by means of incantations and magic arts. He is really more of a magician than a medical doctor, although he constantly assumes the functions of the latter. His vocation is to instruct and guide in the avoidance of acts that are " bad medicine" and therefore unlucky, and in the use of the best means for propitiating the XI SUN WORSHIP 169 Evil Power, because of unlucky acts already committed. When an Indian is " making medicine," he is perform- ing mysterious ceremonies, or using other approved means for controlling the supernatural powers and averting the malevolence of the evil spirits. Some authorities have understood the word as meaning " mystery," and the medicine man as " mystery man." But this is not an adequate expression. While there is no corresponding word in the English language to express the equivalent of the Indian idea, the phrase " supernatural power " is probably the nearest equiva- lent to the word " medicine," in its common Indian use. Without the medium of a divine revelation, through which the Christian races received knowledo-e of the true God, and with only their senses and reason, and the light of nature to guide them, the Blackfeet evolved a very reasonable form of pagan religion in their Sun- worship. Unaided, so far as we know, and circumscribed by the horizon of their own experiences, they determined the phenomena of nature, and connected causes and effects into a system of natural religion, which did credit to their reasoning powers, their piety and their imagination. Whether they derived any of it from the South, through the Aztecs, or from Asia via the Behring Straits, or otherwise, is, as yet, one of the unsolved problems of ethnology. The Sun, as the great centre of power and the up- holder of all things, was the Blackfeet's supreme object of worship. He saw that every bud and leaf and blossom turned its face towards the Sun as the source of its life and growth ; that the berries he ate reddened and ripened under its warmth ; that men and animals thrived under its sustaining light, but all perished 170 THE OLD NORTH TRAIL chap. when it was withdrawn. He saw that in the darkness and cold of winter, nature retired into silence and sleep ; that when the sunlight and warmth of spring returned, all nature awakened and put on its robe of green ; the bears left their hibernating dens and the beavers their winter lodges. The Sun made the grass to grow and the trees to be covered with foliage for the subsistence of birds and animals, upon which he himself in turn depended for food. The devout Blackfoot therefore called upon men, women and children and everything that had breath to worship the all-glorious, all-powerful, Sun- God who fills the heavens with brightness and the earth with life and beauty. To them, he is the supreme source of light, of life, and of power. The Sun-dance was not, as has been commonly believed, " merely an occasion for the self torture of youths, who are candidates for admission to the full standing of warriors." It was, on the contrary, their great annual religious festival, their holy sacrament, the supreme expression of their religion. It must always have its beginning in a woman's vow, made to the Sun- God for the recovery of the sick. The entire tribe were accustomed to come together every summer for the Sun lodge, some to fulfil vows made for the recovery of the sick, some to fast and pray, others seeking diversion, while warriors came to inflict self torture in fulfilment of vows made to the Sun for deliverance from peril. It was my good fortune to witness several Sun-dances and to have had exceptional facilities for their study and observation, especially in the one given by Mad Wolf and his wife, my Indian parents by adoption. I have been surprised that so little has been known as to the remarkable symbolism of the ritual and the elevated religious ideas and teachings contained in the ceremonial XI SUN WORSHIP 171 of the Sun-dance. Much stress has been mistakenly laid upon its demoralising tendencies, chiefly because of the self torture, which was formerly practised under an intense religious fanaticism, but now entirely suppressed and overlooking entirely the high morality it inculcated. The silence of literature as to its true religious significance and its highly developed sym- bolism, is doubtless owing to the barriers with which all explorers have found it surrounded. These have been a difficult and unwritten language ; the Indian's natural reserve, especially concerning religion, and the impenetrable secretiveness of the medicine men, who were the custodians of the religious rites and mysteries. Their very livelihood depended upon a strict and j ealous maintenance of that secrecy. Early in the spring, I received the following letter from Mad Wolf, written through an interpreter : — " My dear Son : — " I am now feeling good in my heart because I received a letter from my white son and read in it so much that I wanted to know. We are glad to hear that Ka-ach-sino (great grandfather, President) is a good man, that he cares for his red children and will protect them. We all feel good in our hearts, when you write telling us so many things from the outside that we do not know. After you left us, at the time of the first snowfall, some white men tried to take away our lands, but my people refused to allow it. We want to move away from civilisation, but there is no longer a place to which we can go. We have been continually driven westward, until the Rocky Mountains now face us like a wall and we can go no farther. We have made many mistakes, but I consider the greatest was when we allowed white men to live with us upon our lands. We were not satisfied with one trading store. There are now two stores, but the prices are even higher. 172 THE OLD NORTH TRAIL chap. Why is it that the Great Father does not send us a good man for agent ? He is wise and should know what his red children need. We have never had one whole-agent, they have all been half-agents. I have come to feel now, as if there was no one to trust except you, my son. I ask that you continue writing to me, even if you should not hear in reply. I am experienc- ing great difficulty in getting my letters written because there are so few white men, upon whom I can depend. Last winter, my youngest sou was taken sick with a fever. When the Indian doctors said Little Crane must die, my heart was heavy. I went alone to the mountains and entering the forest, I fell asleep and had a dream. I saw you coming through the trees and walking towards me carrying two large birds. You came to my side, and said ' My father, you are in distress, but I have come to help you. These two birds I have killed are your troubles and they will no longer grieve you.' I awoke feeling relieved. You are far away towards the rising sun, but I know you have influence among the white men and can help us. When I returned from the mountain, my wife met me, saying, ' Little Ci'ane will now recover because I have made a vow to give the festival sacred to the Sun God. I know it will cost us many horses and I must fast and suffer, but it was necessary to make the vow to save the life of our son.' Little Crane is well again, and in the coming summer, when the grass is green, we will give the Sun ceremonial. I ask that you come again soon to visit your brothers and sisters and Lidian parents. Tell your white father that no harm will come to you in the Blackfeet camp, because you will be safe and at home with your Indian parents. I now feel good in my heart towards you, my son, and shake hands with you and with all your friends. Your Indian Father, SiYEH (Mad Wolf)." Early in the moon of flowers (June), I rode across the plains towards Mad Wolf's home on Cutbank River. XI SUN WORSHIP 173 The prairies were brilliant with wild roses in various shades of colour, and on all sides larks and Savanna sparrows were singing. I crossed a long and irregular procession of hills, sweeping northward to join their mighty leader the Hudson Bay Divide. Far to the north, as if rising from the plains, and separated from the main range of the Rockies, stood the sharp peak of Chief Mountain, a perpetual landmark of the Indians. I recognised the familiar scenes, the streams, the lakes, and the cut-banks, the piles of stones used for guidance and safety during storm and blizzard, and the lonely graves upon the ridges. I found Mad Wolf camped on the South Fork of Cutbank River. When I entered the lodge, he was seated at the back with Grives-to-the-Sun, his wife, their heads bowed in prayer. It was Gives-to- the-Sun who had made the vow, and around her, as the sacred woman, all the ceremonies would centre. Mad Wolf exclaimed, " It is my white son ! " He gave me a warm hand-shake, and bidding me be seated looked me over searchingly. I was deeply touched by the evidence of his warm friendship for me, when he took a package from an old medicine bag, and unrolling the outside cover, which was decorated with sacred red paint, produced a number of my letters, the envelopes soiled and worn. He first passed them around the circle for examination, and then, after gazing at them for a moment in silence, returned them to the bundle, saying he would always preserve them carefully and they would be buried with him when he died. Sweet grass was burning on a hot coal, and as Mad Wolf saw me watching the smoke, he explained that it was incense rising to the sky, and said: "Ever since you went away, I have been praying to the Sun that you might return in safety, and now you are here. We are 174 THE OLD NORTH TRAIL chap. glad to have you present, and I will reveal many things in order that you may know there is nothing harmful in our worship. You can then explain our religion to the white people, for we know you are straight and will speak the truth. " Last winter when Little Crane was sick and about to A Woman's Vow to the Spn. die, it was very cold. For many days the sun did not shine and the snow lay deep over the plains. The medicine men. White Grass, and Bull Child danced and beat upon their drums, but the evil spirits could not be driven out. In vain Ear Rings sang his strongest sono-s and administered root medicine by means of hot stones. Our son only became weaker. One evenino- at sunset XI SUN WORSHIP 175 the clouds broke, and my wife seeing the bright rays coming into the lodge went outside, and prayed to the Sun : " ' Pity me, Great Sun God ! for you know that I am a pure woman. Give back health and strength to my boy, and I promise to build a sacred Sun lodge for you before all the people.' " She then stood beside Little Crane and said, 'Else up, my son, for I am a pure woman and have vowed to give the Sun-dance that your health may be restored.' She then went to Bull Child, the medicine man and was painted by him. Next morning at daybreak they stood together facing the east. As the sun rose from the plains. Bull Child prayed, " ' Great Spirit in the Sun ! I know that this is a pure woman. If her sick boy recovers, I promise you that she will give a Sun- dance and will eat of the sacred food with you and with the Underground Spirits.' " Before the snow melted Little Crane was restored to health, and when the warm winds of spring began to blow and the grass was green, we began preparations for the Sun-dance in fulfilment of our vow. We are now waiting for Flat Tail to l)ring tongues from the south. When he arrives, we will hold a ceremonial, and will consecrate them as the sacred food." There is always so much uncertainty in the move- ments of Indians, that, in order to be present without fail and miss nothing, I determined to stay night and day beside Mad Wolfs lodge. He gave me every facility for accomplishing my purpose. He even stopped the ceremonies that I might photograph the dances, write down the words of the chants and prayers and secure graphophone records of their sacred songs. He also made a speech into the graphophone, asking that it be sent as his message to the Great Father at ■^iD"- 176 THE OLD NORTH TRAIL chap. Washington. My lodge was pitched by Strikes-on-both sides, my Indian sister. She was the Chiefs favourite child, and with good reason, for she was skilled in the Indian arts and always thoughtful and considerate of others. It was she who gathered my firewood, called me whenever my horses strayed from camp, and showed where a cool spring lay just over the ridge. When nieht fell,, and a cold breeze blew from the When Night Fell. snow-covered Eockies, it was delightful to lie once more upon my comfortable bed of robes and blankets, watching the flickering light of my small inside fire, and to hear again all the well known sounds of lodge life. The gentle flapping of the lodge ears, when the wind changed, causing the smoke to swirl and even the mournful singing of wet wood on the hot embers were familiar sounds. It was interesting to distinguish the difl'ereut odours of burning firewood, the sweet fragrance of birch and cottonwood, the resinous scent of pine, and XI SUN WORSHIP 177 the disagreeable odour of alder, called mic-cisa-misoi (stink-wood) by the Blackfeet, because of the offensive smell of its smoke. I went to sleep listening to the musical flow of the river upon its rocky bed, and it was the first sound to greet my ears when I wakened in the morning. N CHAPTER XII BEGINNING OF THE SUN-DANCE Preparations of Mad Wolf and Grives-to-the-Sun. — Rules and customs observed within the sacred lodge. — Ceremonial of consecrating the tongues. — Methods of Medicine Men for impressing their super- natural power upon the tribe. — Sudden death of Good Hunter, sacred woman at a former Sun-dance. In former days, when the Blackfeet were constantly hunting the buffalo, the man and his wife giving the Sun-dance would begin to collect tongues for the sacred food in the early spring, and continued gathering them until the sarvis berries were ripe (midsummer). They went on the buffalo hunts, but took no part in the killing. They sat upon a robe, watching from a distance the hunters run the buffalo, praying that there might be no accident. When Mad Wolf and his wife began their preparations for the Sun-dance, she became the " sacred woman." In her tipi the ceremonials would take place. The fire burned day and night. It must not be allowed to die out, nor the door to remain open. A sarvis berry stick or buffalo chip ^ must be used to light the pipes. No other fire was allowed within. Gives-to-the-Sun and Mad Wolf remained in fixed places, with heads bowed and blankets drawn closely around them, praying to the Sun by day and the Moon by night : ' Dried buffalo dung. 178 CH.xii BEGINNI:NG of sun-dance 179 " Great Spirit ! have pity on me and my people. Help me to he pure and to lead a straight life. Grant that I may be kind-hearted to all my people, and may our children and relatives live to be old." together to the They seldom spoke to each other, and did not go out- side, while the sun was above the horizon. Before sunrise and after sunset, a relative came in to assist them to rise. Before they left the tipi, they chanted a sacred song. Mad Wolf filled a pipe, and with Gives-to-the-Sun carrying many presents, they went home of 0-mis-tai-po-kah, the lodge maker of the year before, and presented the pipe to him. It was a custom of the Black- feet that the lodge maker and his wife be instructed by those who had given the cere- monial the year before. The sacred bonnet, to be worn by the woman, was purchased from them and they were paid for their assistance. 0-mis- tai-po-kah, Mad Wolf and their wives smoked together and prayed to the Sun. Hence- forth, during the Sun-dance, Mad Wolf and Gives-to-the- Sun addressed 0-mis-tai-po-kah and Natokema as father and mother, for, by smoking the pipe, they agreed to lead and instruct them. When the tongues were dried and ready for cutting. Mad Wolf invited to his tipi the Sun-dance priests, White Grass, Ear Rings, Curly Bear, Stock-stchi, Double Runner, Morning Plume and Blessed Weasel, with their wives ; the men to help in chanting and praying, the women to assist Gives-to-the-Sun in curing tongues and other necessary preparations. When N 2 The Saceed Woman. 180 THE OLD NORTH TRAIL CHAP. they were assembled, 0-mis-tai-po-kali (as father or instructor) produced two buffalo chips, a bag of red paint and dried sweet grass. Placing the sweet grass upon a hot coal he started a chant. As the smoke arose, Natokema (the mother) took Gives-to-the-Sun's hand and held it in the sacred smoke for purification. She then gave her the red j^aint, which Gives-to-the- Sun rubbed over the buffalo chips. Natokema took a "Thev Prayed continually with Heads bowed and Blankets DRAWN CLOSELY AROUND ThEM. " tongue, which, during the ceremony that followed, was called " chief of tongues." Holding the end towards her, she painted the north side red and the south black, and handed it with a knife to Gives-to-the-Sun, who arose and prayed, holding the tongue before her. After placing the knife in the smoke of the sweet grass, she cut the tongue into thin strips for boiling. Tono-ues were then distributed to the other women, who arose in turn, and, after making confession, also cut them into XII BEGINNING OF THE SUN-DANCE 181 thin strips. If a woman made a mistake, or cut herself, while preparing the tongues, the rest suspected that she was not pure. Two women were selected to go to the river for water. They carried a bucket painted with red and black bands, formino; a cross on either side. While dipping the water with small shells they avoided careless splashes, which might bring on a sudden storm, and on the way back to the tipi stopped four times to pray. If a storm came, the people believed it was caused by an error in some part of the ceremonial . The women sang in unison while they placed the tongues in the bucket and hung it over the fire. AVhen it boiled, Gives-to-the-Sun chanted " I want to go to a sacred place,'' and threw in sweet o-rass that the meat might have a pleasant fragrance. The ceremonial of preparing the tongues was finished, when Natokema held the bucket in the fragrant smoke. The priests and their wives again assembled to place the sacred meat in parfleches. At this ceremony a feast was given, but before eating, a blessing was asked upon the food, not so simple in form as our Christian custom of giving thanks, but very devout and expi-essive as a symbolic act. Each broke from his portion a small piece, holding it up as an offering to the sun, all praying in unison to the Spirit for long life ; then, after planting it in the ground, they supplicated Mother Earth for an abundance to eat. The sacred meat was then placed in parfleches in readiness for the Sun-dance, all the men and women chanting in unison "The buffalo will wait for us." The same ceremony was repeated for every lot of tongues secured, until a sufficient quantity had been 182 THE OLD NORTH TRAIL chap. prepared. Formerly about three hundred buffalo tongues were gathered for a Sun-dance. They now seldom secure more than thirty beef tongues. An occurrence at another Sun-dance, during the ceremony of preparing the tongues, illustrates the methods employed by medicine men to impress upon the people their super- natural powers and the importance of implicit compliance with their directions. An Indian from Canada named Big Swan, with his wife, Good Hunter, were giving the Sun-dance. Big Swan selected as his adviser for the ceremonies. Spotted Eagle, and invited, to assist him, Red Wing, Wolf Eagle and Big Moon, with their wives Strikes-on-top, Feather Woman and Calls Back. They camped together on Two Medicine River, and were pre- paring the tongues. Big Swan interrupted the services by going to Willow Creek. There he met Spotted Eagle, telling him that additional tongues had lieen secured and the ceremonial would be continued that eveuing. For a moment Spotted Eagle made no reply, but gazed intently at the distant Rocky Mountains where his trained powers of observation detected signs of a storm. He said to Big Swan : " When you return to your tipi, do nothing further with the tongues to-night, put them away." No more was said. Big Swan re- turned to Two Medicine River and told the waiting men and women of Spotted Eagle's warning. Thinking they had insufficient reason for delay, they continued the service. In the midst of the ceremonial, a violent storm from the Rockies moved eastwardly over their camp. A bolt of lightning struck the lodge, prostrating the three women, Good Hunter, Strikes-on-top and Feather Woman. The last two recovered, but Good Hunter, the sacred woman, was killed. Big Swan dis- continued the service, and, after placing the body of his XII BEGINNING OF THE SUN-DANCE 183 wife upon a high cliff, overlooking the river, returned to Canada. In telling me of the event Spotted Eagle said : " It cast a deep gloom over the entire Sun-dance. If Big Swan had followed my directions it would not have happened. I saw signs of a storm over the moun- tains at the head of Two Medicine Canyon. They were bad medicine, so I warned him." Some of the Indians, however, believed the Sun God had stricken clown Good Hunter because she had falsely declared in her prayer that she was a pure woman. CHAPTER XIII MARRIAGE CUSTOMS Immorality rare among Blackfeet women. —Sanctity of marriage religiously taught. — Severe penalty for marital infidelity. — Purity of family life contributed to a high moral and physical development. — Curious marriage customs. — Wedding gifts and preparations. — Considerations influencing the choice of a hu.sband. — Rules observed by the father-in-law and mother-in-law. — Strange mother-in-law customs. — Relations of a husband to his father-in-law. — Feast at the birth of a child. — Position of the first wife. — Polygamy a necessity of the social organisation. — Expedient to marry several sisters. — The use of love-charms to win the affection of others and of anti-love- charms to resist their effect. In former times immorality was rare among Blackfeet women. Chastity was held of supreme importance in their family life. It is remarkable how constantly the greatness of this sin was impressed upon women, both by the teaching of their religion and the severity of the punishment involved. Women's prayers uniformly began with the declaration of their purity. They believed that, without it, their prayers were in vain, and brought only a curse, if the declaration was false. Their most important ceremonial, the Sun-dance, beo-an with the vow of a virtuous woman, made for the recovery of the sick. If the patient died, or if disaster came during the ceremonial, as in the case of Good Hunter, the sacred woman killed by lightning, the woman who made the vow was suspected of unchastity. Consequently an unchaste woman would have a super- CH. XIII MARRIAGE CUSTOMS 185 stitious dread of making a vow, or of assuming tlie part of a sacred woman in a ceremonial. Sickness and death were believed to be the penalties for false vows, visited either upon the woman herself, or upon her relatives. If a married woman was unfaithful, her husband had the right to kill her, or cut off her nose himself, or he could call a council of the head men to pass judgment. Immediately following a verdict of guilty, a powerful law-and-order society inflicted the punishment, by cutting off her nose. The woman generally chose death in preference to carrying such a hideous life-brand of disgrace. As in civilised society, so among the Blackfeet, the woman suffered, but the man went free. There are, to-day, some women without noses among the Blackfeet. They, however, live secluded lives and are seldom seen by strangers. Besides the fear of punishment, there were other considerations for a Blackfoot mother's chastity. If her children were sick, she could then make the vow to give the Sun-dance and thus secure their recovery. She could become the sacred woman in that great ceremonial and be entitled to the respect and veneration of the tribe. Parents pointed to the sacred woman as a notable example for their daughters to imitate, that, like her, they might be esteemed as above reproach. The sacredness of marriage and the purity of family life among the Blackfeet, before contact with the white race, doubtless contributed largely to the high average of mental, moral, and physical development, which characterised so many of their former leaders. Marriage generally took place when a girl became about fourteen years of age, and sometimes as young as eight. When she attained a marriageable age, her 186 THE OLD NORTH TRAIL chap. parents selected a husband for her. If it happened that a young man fell in love with her, the proposal came from his parents. This, however, was unusual. It was not customary for unmarried girls to associate with men. When a girl's parents decided upon a son-in-law, the father made the proposal by saying that his daughter would carry food to the young man's lodge. If he was favourable she carried food to him daily for a moon. Everyone would know of the girl's actions and the engagement would be talked of throughout the camp. During this period it was customary for the father, realising that his daughter would soon leave his control, to admonish her as to how she should conduct herself after marriage. When she became engaged, her parents were expected to give a pair of moccasins, ornamented with porcupine quills, to each member of her intended husband's family. They also arranged for a feast to be given at the lodge of their future son- in-law, to which his relatives only were invited. When everything was in readiness, the mother and daughter carried the food and moccasins to his lodge. The girl then entered alone. Without a word being spoken she took her seat on his right and distributed the moccasins and food. During the feast her mother remained outside. It was not proper for her to enter the lodge of her prospective son-in-law. After the feast the man gave to his prospective wife many presents, bidding her to distribute them among her relatives, who had given presents to his family. The girl's mother made a new lodge for the young people, preparing the poles and furnishing it with blankets, buffalo robes, lodge backs, parfleches, mountain lion skins, a buckskin dress for the girl and a buckskin suit, trimmed with XIII MARRIAGE CUSTOMS 187 ermine, for the young man. The mother waited until the tribe moved to a new camping ground, when she pitched the new lodge for the first time, and, with her daughter's assistance, completed the necessary prepara- tions. When the first lodge was worn out, it was customary for the mother-in-law to make a new one for the young couple. If by this time they did not own a lodge decoration, the father-in-law, if able, might purchase one for them. When a girl married, she left the clan of her parents and lived among her husband's relatives, with whom she and her children became identified. It was not customary to marry within the same clan because of blood relationship. After their marriage, as long as their lodge remained beside her father's, he was expected to build their fire in the morning, and the mother-in-law to carry food to them. But, under no circumstances, could she enter the lodge of her son-in-law, or have any dealings with him. Even if he appeared unintentionally in her presence, it was a breach of etiquette and placed her in such an embarrassing position, that he must make amends by presenting her with a horse. It was proper for a mother to visit her married daughter, only during her son-in-law's absence. A man never spoke to his mother-in-law nor to her sisters. He must be careful of his conversation before his own sisters, not to offend their modesty, but he might talk as unreservedly before his cousins, or his sister-in-law as before his own wife. It was the custom for a man and his father-in-law to have many dealings with each other and to be on the best of terms. At the marriage of his daughter, a father gave from thirty to forty horses as a present, but they were promptly repaid by a like number from the 188 THE OLD NORTH TRAIL chap. son-in-law, together with his best buffalo-horse, saddle and war bonnet. Whenever a son-in-law went on a hunt, he was expected to share the proceeds with his father-in-law. If he brought in three horses laden with meat and hides it was proper for him to direct his wife to take one of them to her father. During the period of childbirth, when the young couple were usually camped beside her parents, the father-in-law recognised the event by inviting to a feast at his daughter's lodge his friends and relatives, whom he desired to make acquainted with his son-in- law. He furnished the food, also the pipe and tobacco. If the company remained long enough to smoke twice round, they were said to have enjoyed themselves. If, however, they were inclined to continue talking and joking, or became so interested in story-telling, that the pipe circulated three times, they were said to have had an exceptionally good time. When the host decided it was time for the feast to end, he rapped with the pipe saying, " It is burned out." The guests were then expected to depart. The first wife sat on her husbands' right — the j)osition of honour — and was called his " sits-beside-him-wife." She stood higher in his affection than his other wives and she was expected to direct them in their work. The practice of polygamy by the Blackfeet may seem to the reader inconsistent with the spirit, which maintained their strict regulations upholding the integrity of the family. But it should be remembered that polygamy was a natural and necessary expedient, growing out of their tribal organisation. The Indian division of occupations, between men and women, always made the men the providers and defenders against the enemy, and imposed upon the XIII MARRIAGE CUSTOMS 189 women a wide range of drudgery and manual labour, which included the rearing of children, the care and cooking of food, the tanning of skins, and the making of clothes and lodges. All were joint owners of the resources of the tribal domain. All stood on an equality as to personal rights and the acquisition of wealth by hunting and warfare. There was no such thing as hired servants, their free and independent life making them too proud to serve. Although a chief or successful warrior might secure orphan boys to look after their horses in return for their keeping, and could engage young men to hunt for them by furnishing their mounts, these were incidental and not a part of their system. Of necessity women took the place of servants in the capacity of wives. Their number in each family would naturally be regulated by the husband's means and the requirements of his station. All his wives were under the direction of his first, or " sits-beside-him " wife. A chief must be kind-hearted and open-handed, ever ready to share his food supply with the poorest of his tribe. His tipi must always welcome the stranger, and it devolved upon him to entertain generously the visiting chiefs and delegations from other tribes. One can readily see that such responsibilities required a family organisation that was not possible to the Black- feet, excepting through polygamy. Another condition, that operated strongly in favour of polygamy, was the preponderance of women over men, caused chiefly by the death losses sustained in the constant wars waged with surrounding tribes. It was considered desirable for a girl to marry a chief with several wives, because the work would be divided among them. If a girl married a poor man, 190 THE OLD NORTH TRAIL chap. who could afford but one wife, her life would probably be filled with drudgery and hard labour. Frequently an Indian would marry several sisters. In such an alliance, there was not likely to be much friction, because sisters were already accustomed to living together. Parents naturally preferred such an arrange- ment, if they were satisfied with a son-in-law, because they would thus avoid the many complications involved in having several sons-in-law. The Blackfeet had a Love medicine, which they called Ito-wa-mami-wa-natsi (Cree medicine), because it was generally obtained from the Crees, who were specialists in its manufacture. In talking with E-kum- makon about the Cree medicine, he said that he had used it to regain the affection of his young wife. When she left him and returned to her father's lodge, be made a long journey north, to visit a Cree medicine man, from whom he purchased some of the Love medicine. It consisted of a small beaded buckskin bag containing a sweet-smelling powder. As the Cree magician had directed, he secured one of his wife's hairs and, winding it with one of his own, placed them together in the medicine bag. He carried it with him everywhere, fastened around his neck by a buck- skin string and wore it beneath his shirt. He firmly believed in its power, because his wife had returned and became so much attached to him, that she was unwilling to leave his side and they went everywhere together. Soon after this E-kum-makon had a severe illness, lasting so long he thought he must be bewitched by Little Plume, who owned a Porcupine-Quill medicine. It consisted of a small stone, or wooden image of a person, a porcupine quill and some red paint, by which the owner was able to cast an evil spell over people. XIII MARRIAGE CUSTOMS 191 If he placed the red paint between the eyes of the image, the one whom he desired to injure became ill ; if over the lungs, he had a hemorrhage ; if on tlie top of the head, he became crazy ; if over the heart, it caused death. E-kum-makon became so worried over his health, that he again sought the advice of the Cree medicine man, who informed him that his sickness was caused by the improper use of the Love medicine. It should not have been carried around with him, but left inside his tipi, tied to one of the lodge poles, where it properly belonged. The medicine man also explained, that it was wrong to put the hairs into the bag without the burning of incense, which was necessary to ward off the Evil Power. There was also a medicine for counteracting the Love Power. This was employed, whenever it was discovered that the Love medicine was used by anyone who was unacceptable and therefore to be resisted. The Blackfeet have always been ready purchasers of Love medicine, for which they paid the Crees a horse, or even more. They have also secured it from the Flatheads and Pend d'Oreilles. The Blackfeet say that the Sioux and Assiniboines also made a love medicine, but that the Crows and Cheyennes bought theirs from other tribes. CHAPTER XIV FORMING THE SUN-DANCE CAMP Mad Wolf announces time for moving to the Sun-dance camp. — Care of the sacred woman and the loading of her travois. — My journey with Mad Wolf and his clan. — An interesting and impressive procession. — Mad Wolf selects a site for the Sun-dance cam[). — Formation of the camp according to clans. — Origin of clan names. — Pitching the Sacred Tipi. — Guests in my tipi. — Arrival of Running Crane with prominent chiefs from the south. — Visitors from many Indian tribes. — Mad Dog society as jjolice. In response to the summons to prepare for the Sun- dance, the Indians north of Willow Creek continued to gather around tlie lodge of Mad Wolf, until the camjj was widely s^^read upon the plain. For many days the sun had been hot, and the people waited impatiently for the signal to move to the fourth and last camp. Finally, when the evening sun was approaching the summits of the Rockies, Mad Wolf stepjDed from the sacred tipi. His strong voice rang far out over the quiet plain with the annouircement : " Hear, my children ! The grass is now green and long upon the prairies, and the time has come, when we should move together to the big flat near Willow Creek for the Sun-dance. Be prepared to start at the rising of the sun ! Let everyone go ! He sent a messenger to Badger Creek, where the southern division of the tribe had assembled, and were waiting under Seco-mo-muekon (I^unning Crane), to instruct them also to move at the appointed time to Willow Creek. On the following morning, the occu- 192 CH. XIV FORMING SUN-DANCE CAMP 193 pants of the sacred tipi were astir before daybreak. All the labour of moving was performed by the chosen assistants of Gives-to-the-Sun. She sat apart, behind the sacred travois,^ on a buffalo robe and a pillow stuffed with antelope hair. With head bowed in prayer, she faced towards the south, the direction in which they would move for the last camp. I heard Natokoma gj^jg-wtai^-g-ul^ - - > .^.i' A^gj ^i^^i^^S:x.fik"%i&^-im. 4 " GiVEa-TO-THE-SuN SAT Al'AKT, BEIIIMi THE SaCRED TkAVOIS, HeR HeAD BOWED iM Prayer." uttering a prayer, while placing the sacred travois before her, and then again while loading it with the ceremonial clothes of Gives-to-the-Sun. These were a buckskin dress, decorated with elk tusks, beaded leggings and moccasins, the medicine bonnet and robe of soft-tanned elk skin ; together with parfleches of sacred tongues, juniper branches and the medicine ' See Appendix. 194 THE OLD NORTH TRAH. CHAP. Ijundles to be used in tlie Sun-dance ceremonial. Gives- to-tlie-Sun's: own saddle horse was hitched to the sacred travois, which, as well as the harness, was painted red. She had become so weak and exhausted by fasting and close confinement that it was necessary for 0-mis-tai- pokah and his wife to lift her into the saddle. The fasting of those who took a prominent part in the GIVES-TO-THE-SUX MOL'NTED OX THE TrAVOIS HuKSE. ceremonial was believed to excite the pity of the Great Spirit and to be of the greatest importance for securing a favourable answer to prayer. All eyes were now fixed upon Mad Wolf's lodge, waiting for the signal to move. When it was taken down, the entire camp became a scene of confusion. Mad Wolf mounted his horse, singing a chant. He rode with 0-mis-tai-pokah to a ridge near by and was closely followed l:)y Natokoma and Gives-to-the-Sun witli the XIV FORMING THE SUN-DANCE CAMP 195 sacred travois. ready to start. There they waited till the rest were Then Mad Wolf slowly led the way, NaTOKEMA and GlVES-TU-THE-StJN WAITING WITH THE SaOBED TrAVOIS. following no trail, but directing his course southward across the open plains. He was followed by many well- known chiefs, among whom I recognised White Grass, Isso-koyi-kinni (Heavy Breast), Ear Eings, Bull Child, Double Eunner, Three Bears, Morning- Plume, Bear Child, Maka, Stock- stchi. Blessed Weasel, Cream An- telope and Medicine Weasel. I rode with the clan of Hard Top Knots, the relatives and friends of Mad Wolf. Near by were Kionama and Menake ; also Onesta and Nitana with their families. Directly in front rode Anatapsa, my pretty Indian niece (M.ad Wolf's granddaughter), with Dives-under- 2 "O-MIS-TAI-PO-KAH WITH LONC CiREY Hair falling OVER His iSuoulders." 196 THE OLD NORTH TRAIL chap. water, a grancldaugliter of the head chief. They were both astride the same horse and greatly interested nie, because of their vigorous conversation in the sign language. Anatapsa, gaily dressed, sat in front, her long black hair flying in the wind. Her blanket of brilliant scarlet fell loosely from her , shoulders. ,•»■:' M^i, f!lVES-T(J-TIlE-SlI.N s OWN HoKSE WAS IIITCHEU TO THE SaCRED TrAVOIS. confined at the waist by a belt heavily beaded. Her small feet, clad in dainty moccasins, were continually kicking the horse's sides to urge him forward. Dives- under-water, clothed in a robe of soft-tanned fawn skin with beaded stripes, was seated behind. She was deaf and dumlj but full of life and skilled in tlie sign language. Her Ijusy hands moved gracefully XIV FORMING THE SUN-DANCE CAMP 197 while talking with Anatapsa. From their mischievous looks and frequent peals of laughter, I knew their jokes were at the expense of those around them. I passed a travois bearing three aged squaws. They were berating their horse, a raw-boned, old cripple, Anatapsa and Dives-under-water rode astkidk the SAMic Horse. trying to urge him from a slow walk, so that they could keep pace with the procession. One was vigorously beating him with a stick, but it was in vain, for he hobbled placidly along, with eyes closed and head 198 THE OLD NORTH TRAH. CHAP. hansine down, unmindful both of the stick and their execrations. The way led across rich meadows brilliant with roses and wild flowers, winding in and out among the ridges and through deep ravines. Leaving the line, I rode ahead and climljed a high ridce, where I could have a better view of the interest- ing and impressive procession of Mad Wolf and his 'The two Noble Chiefs were in the lead and were followed rv THE Medicine Women with the Sacred Travois. ' trilje, moving slowly across the plains. When the line crossed the summit of the ridge, the dark forms outlined against the sky made a striking picture. The two noljle chiefs were in the lead, Mad AVolf gazing straight ahead, tall, erect, and with head thrown proudly back, and C)-mis-tai-po-kah at his side, much older, somewhat stooped, his long grey hair falling over his shoulders. They were closely followed Ijy che medicine women, with the sacred travois and its mysterious bundles, the XIV FORMING THE SUN-DANCE CAMP 199 poles crossing in front, high al)ove the horse's head and their butt ends dragging behind on the ground. There was a Jong line of warriors, with rifles and war bonnets of eagles' feathers, and bearing the sacred Spear and Shield and also the Medicine Pipe. Bells ftistened to the legs of the riders and around their horses' necks The Three Chiefs. jingled at every step. Then came a number of travois, laden with lodges and supplies in charge of squaws. In the rear were groups of old men, women, children and young girls. Each family had its pack of dogs, all as gaunt and hungry-looking as prairie wolves. To the south lay Willow Creek and the broad plain selected by Mad Wolf for the camp, resembling an enormous 200 THE OLD NORTH TRAIL chap. arena with hills rising ou all sides. It was covered with long prairie grass, still green from the many rains of spring. At one end was a small lake, and beyond, as far as the eye could reach, were green rounded ridges, closely following each other like great billows of the ocean. I overtook the procession while it was stopping ' There was a long Line of Warkioes with Rifles and Wak-Bunnlt;^ AND BEARING THE SaORED SpEAR AND ShiKLD." at Willow Creek for the fourth and last time, as required by the Sun ceremonial. Mad Wolf slowly advanced to the centre of the plain and all waited while he selected a site for the Sun lodge. There was no confusion. The site having been chosen, the camp circle was formed in an orderly manner, according to the different clans or blood relatives. Each family knew where they l)elonged, and look their accustomed pcjsitions. Mad Wolf as leader of the Nee-ah-kinna clan (Hard Top Knots), with his followers, occupied the north side of the plain. The XIV FORMING THE SUN-DANCE CAMP 201 Hard Top Knots were so named because of the peculiar arrangement of the hair of the chief, who founded the clan. There were also the Small Eobes, Worm People, and Grease Melters, the last so called because they covered their roasted meats with melted grease. The Lone Eaters were so named, because one of their chiefs had been ac- customed to rise early with his family and finish breakfast, before the rest of the tribe were astir, to avoid inviting guests. When his peculiarity was noticed, his clan became known as the Lone Eaters. The Don't Laughs name had its origin in the eccentricity of one of their women who shunned men and was never known to smile. But to the astonishment of the tribe she suddenly fell in love with a young man and eloped with him. After this incident, the clan took the name, Don't Laughs. The name of the Skunks had its rise in an oc- Bi(i Moon. currcncc which caused much WolTNTAIN ClJIEK. (A noted warrior.) 202 THE OLD NORTH TRAIL CHAP. amusement in the tribe. A young man wanted to marry an Indian maiden, but his suit was refused, l^ecause of his slovenly habits. She made a song and sang it publicly with the words, " Young men appear well at a distance, but when you are close to them, they smell like skunks." From that time his band PiTciiiNCi THE Sacred Tipi. was named Ah-pi-ki-yix = Bad Smelling Animals (or Skunks). Mad Wolf sat apart smoking, until everything was finished, but speaking to no one. Gives-to-the-Sun, too weak from fasting and the exertion of the iourney to sit upright, leaned with Iwwed head and covered face against Natokcma. The women assistants pitched her sacred ^tipi, before they attended to the wants of their. own families. They • scattered green branches XIV FORMING THE SUN-DANCE CAR] r 203 around the outside as a sign, that Gives-to-the-Sun, the sacred woman, must not l)e disturbed. The medicine Arrival of Running Crake leadinu the Southern Division or the Tribe. bundles were placed inside and the sacred travois, with Cottonwood branches, against the back of the lodge. Co'pyrifjkt in United StaUs] [by Walter McCiintorM. Teaks-in-her-eyes in Her Blackfoot Cradle. My ti2:)i was shared by Kionama and Menake, Indian friends, who later went with me on my expedition into 204 THE OLD NORTH TRAIL CHAP. the north, with their daughter Sinopa (Kit-fox), two sons, Emonissi (Otter) and Seeyea, and Isto-kopena (Tears-in-her-eyes), a baby six months old. Tears-in- lier-eyes was a niece of Mad Wolf's. When her mother died, soon after her birth, she was nursed by sympathetic squaws, but continued to waste Chief of the Mad Dogs. away, and would have died, had it not Ijeen for the motherly Mcnakc. Under her watchful care she changed into a happy, healthy child, so pretty and lovable, that everyone was delighted to show her attention. Her cradle was a little hammock made of Ijlankets, ingeniously folded over buckskin thongs and swung from the lodge poles. In the evening Menake rocked her to sleep, singing a Blackfoot cradle song. XIV FORMING THE SUN-DANCE CAMP 205 When buffaloes were numerous, the udders from dead buffalo cows have been taken for suckling babies, which had lost their mothers. There is a Blackfoot woman, now living, who was thus kept alive on buffalo milk. Seco-mo-muckon (Running Crane) appeared later in the morning, leading the Indians from the south. He Mad Doo Lodges (Blackfeet Police). took his position on the south side of the plain, opposite to Mad Wolf With him were Neno-kyio (Bear Chief), Morning Eagle, Little Plume, Nena-estoke (Mountain Chief), Little Dog, Spotted Eagle, 0-muck-ah-tose (Big Moon), Shoots-in-the-air, Brocky, Big Beaver, Flat Tail, Curly Bear, Stomick-onesta (Bull Calf), Elk Horn, Black Bear, Strangling Wolf, Kattana (No Chief), and 206 THE OLD NORTH TRAIL ch. xiv If* White Man. During the day, the Indians continued to come from all directions, until they numbered about two thousand. There were representatives from many leading tribes of the north-west, the Nez Perce, Sarcees, North Blackfeet, Bloods, Crees, Assinniboines, Gros Ventres, Flatheads, Bannocks, Kutenai, Pend d'Oreilles, Mandans and Sioux. The camp was formed in an enormous circle, with the site for the sacred Sun-lodge in the centre. Many tipis of the leading chiefs were strikingly decorated. They were pitched, for the most part, in the inner circle, the most conspicuous part of the encampment, while the small and inferior tipis were relegated to the outskirts of the great circle. The three lodges of the Mad Dog Society (Blackfeet police) were grouped near the centre of the great circle. To them the chiefs looked for the enforcement of their orders and the policing of the encampment. In moving camp, they saw that none lagged behind, and in making camp, that every lodge was in its proper place, and that the great circle was symmetrically formed. I have never seen an equally large gathering of wliite men where there was as little disturbance. Although I was continually present, I saw no fighting in the great encampment, and it was a rare occurrence to hear even angry words. In their largest lodge, the Mad Dogs kept their weapons and society clothes, and assembled to feast and to dress for their dances, which took place l)Otli day and night. o CHAPTER XV PAINTED TIPIS The tipi as a dwelling. — Impressive spectacle of tlie " White City " of the Blackfeet. — Protective designs of tipis. — Their sacred character and origin. — Strict secrecy of the owners. — I secure an Otter Tipi that was believed to have lost its protective power. — The ceremonial of transfer and its rules. — Special ceremonials and feast. — Transfer of the Cross Stripe Tipi to Wolf Tail. — Methods of painting tipis. — Kinds of paint used. — Manner of securing paints. — Medicine Weasel's superstitious fear of copying an Otter design. — Five different Otter Tipis in one camp. — While guest in an Otter Tipi, I learned the symbols of its decorations. — The War Tipi. — Des- cription of its picture writings. — I secure a War and Hunting Tipi. — Relation of Painted Tipis to Sun-Worship. Or all types of primitive dwellings, tlie tipi of the plains- tribes, with its conical shape, tapering poles and in- geniously devised " ears " for facilitating the upward draught for the inside fire, is one of the most pictur- esque and beautiful. It has been evolved in the distant past to meet the rec^uirements of a nomadic people for shelter. Like the snow igloo of the far distant Esquimaux, it displays much skill in tlie adaptation of available materials to the necessities of their environ- ment. It is a perfect habitation for comfort, con- venience and good ventilation in both summer and winter. Its design and interior arrangements are so complete, they never change. In recent years canvas has been substituted as a covering in place of buffalo skins, because of the practical extinction of the buffalo. No one who has seen the "White City" of the 207 208 THE OLD NORTH TRAIL CHAP. Blackfeet, during their annual Festival of the Sun, can ever forget the strange and fascinating Leauty of the scene. With the snow-capped Eocky Mountains for a background, hundreds of white tipis, uniform in shape. Crow Tipi in 1896 (made of Skins). Rbak View. and pitched in perfect order by clans, are spread upon the plain in a great circular encampment. The rapidity with which such a great camp can be either "pitched" or "struck" is almost incredible. Catlin, in describing the sudden striking of a similar camp by the Sioux, says: "At the time announced, the lodge of the chief is seen flapping in the wind, a XV PAINTED TIPIS 209 part of the poles having been taken out from under it. This is the signal, and in one minute 600 lodges (on a level and beautiful prairie), which before had been strained tight and fixed, were seen waving and flapping in the wind, and in one minute more all were flat upon the ground. Their horses and dogs, of which they had a vast number, had all been secured upon the spot in Co'pyrigkt in United States by Waiter McCiintock, Crow Tipi in 1906 (made of Cotton Duck). Front View. readiness, and each one was speedily loaded with the burden allotted to it, and made ready to fall into the grand procession." The tipi has received an added element of indivi- duality and picturesqueness, originating, no one knows when, by the use of painted decorations in colours, representing prominent events in the history of the tribe, or of the owner, or symbolical designs of religious significance. The symbolical designs, medicine bundles 210 THE OLD NORTH TRAIL chap. and ceremonials attached to them, which are believed to secure for their owners and their families protective power from sickness and misfortune, suggest a large and inter- esting field for investigation and study. These designs and the make-up of the medicine bundles were always Big Rock Tipi. secured through dreams, after long fasting and solitary communion with nature. They thus l)ccame, by right of discovery, the exclusive property of their owners, who might transfer them to others, but there could be no duplicates. When a painted tipi became worn out, a new (ine, with the same decorations, could take its XV PAINTED Tins 211 place, but the owner must destroy the original, sacri- ficing it to the Sun by spreading it upon a lake, and sinking it beneath the water. The Yellow Bufl:alo Tipi, also the Crow, Otter, Serpent, Cross Stripe, Black Bufl^alo, Big Rock and others, with their bundles and the legends of their origin have been handed down Serpent Tipi. through many generations, and are considered pre- eminent in their strong protective power. Their ownership is still jealously guarded by the head men of the Blackfeet, who, because of their sacred character and power, and consequent value to the tril)e, will not sanction their disposal to white men. Through several years of repeated failures, in trying to purchase a panited tipi. I was made to realise the force of the i-igid i' 2 •212 THE OLD NORTH TRAIL CHAP. customs governing their ownership, the religious barriers of ceremonial requirements and the strict secrecy of the owners. I finally secured an Otter Tipi from an Indian, r;)ut only because of the unusual circumstance, that he Ckuss Strii"].; oij. Beaver Tipi. believed it had lost its protective power, his wife and all his children having died. Painted Tipis may change ownership, in the fulfilment of vows, made by either men, or women in time of peril, or in behalf of the sick. Anyone, who is willino- XV PAINTED TIPIS 213 to observe the rules of the medicine and to keep the secrets of the ceremonial, can make the vow. There are, however, certain penalties, in the foi-m of sickness, or loss of property, which are believed will fall vipon their owner, if the ceremonial is not carefully followed. Each painted tipi has its medicine bundle composed of the skins of birds and animals, or other articles, that \ wf/ mt " \l Pt^ '*-- " ■ \\ \ i6i \\ ^ 1 i^^^^^^^^^^^^^^ '^J^^^^^^^^HI ^^^H TanNDER Tipi (on Left), Red Stripe Tipi (in Centre). (Thunder Tipi was painted blue, with Thunder-bird at the back.) are used in the ceremonial of transfer, and at other times. The man, receiving the tipi, makes payment to the owner with horses and other gifts. His relatives generally contribute, to show that they take a deep interest in the transaction, and to demonstrate to the tribe that they are willing to sacrifice their property to help their clansman. The ceremonial and feast are also given at a certain time of the year. The time for the Thunder Tipi is •214 THE OLD NORTH TRAIT. chap. when the first thunder is heard in the Spring, and for the Beaver Tipi when the first grass is seen, — the time •\\lien the Ijeavers are opening their Avinter lodges. During a Sun-dance camp, Wolf Tail, in fulfilment of a vow to buy the Cross Stripe or Beaver Tiin, called upon Wipes his-eyes, the owner, and gave him a horse and a pipe as a retainer. According to the rules of the medicine, Wipes-his-eyes could not refuse to part with the sacred tipi. The ceremonial, with full payment, took place at a later time. On the day following, when I was told of the occurrence, I visited the Cross Stripe Tipi and saw Wolf Tail's horse tied outside, while the wife and children of Wipesdiis-eyes were mourning because they must give up their home, to which they had become deeply attached, having lived in it for many years. Later in the day I saw the tipi taken down, to be pitched by Wolf Tail among the clan of the Skunks. Although the use of paints as a preservative was unknown among the Blackfeet, the decorative painting of tipis and the symbolic marking of sacred olijects, were in such general use, as to make the procuring and preparing of paints a Ijusiness in itself. Onesta and his wife Nitana, my companions while visit- ing the Bloods and North Piegans in Allierta, were known as " paint gatherers." They traded in them with their own people and also with other Indian tribes. Onesta told me of the best places for securing the different coloured paints and their methods of preparing them. There were formerly men who made a speciality of painting tipis. Their names were Marrow Bones, Calf Looking and Eagle Flag. Whenever anyone had a tipi to be painted, he gave a feast and invited his XV PAINTED TIPIS 215 friends. After songs and prayers, all present would assist the leader chosen to do the painting. The pencils used for painting were made from buffalo bones, which were porous and readily absorbed and held the paint. A difi'ereut pencil was used for each colour. Willow sticks were used for ruling the Hues, Avhich were first traced out with a white liquid scraped from a hide. Black Buffalo Tipi. The paints were dug from the ground. The yellow and black colours were found at certain places along the Marias River. The yellow clay was first worked into a dough-like mass, and then roasted on a hot fire of coals, when it became a red powder. This is called the sacred red paint and is used in the ceremonials. Black was made from charred wood. The green paint was formerly secured from a large lake north-east of the Katoysix, (Sweet Pine Hills). It was made from the scum taken from 216 THE OLD NORTH TRAIL chap. the surface of the water and dried. Most of the yellow came from a place on the Yellowstone River near some warm springs, but was also made out of the buflfalo's gall. " There was once a large camp of Blackfeet at these springs. Some of them had made a tunnel into a high cut-bank and were hard at work getting out yellow paint. One old woman, who made a speciality of paints, was digging, while about eighty women, with their paint bags, were waiting outside. Suddenly, the old woman called from the cave that her arms were caught. She was frightened and said that she wanted to come out. An Indian, seated on a liutte not far away, shouted to them that the bank was caving in. At first it came slowly, and then with such a rush, that the women could not escape. They were buried beneath great masses of earth. Almost all of the women were caught. The Indians worked night and day to uncover them, but many were taken out dead." Nitana then said, "just before we started on our northern expedition, I was digging paint on Birch Creek. When I had finished, I prayed for the old chief. Many-white-horses, and then examined my paint, only to find it had turned to worthless dirt. I was so frightened that I hurried back to the lodge. Soon after this, we heard that Many -white-horses had died." Onesta replied to his wife, " If you had prayed for Heavy Breast, as you should have done, because he was then giving the Sun-dance, your paint would not have been changed to dirt." It was the custom, when a woman was digging paint, to offer prayers in behalf of some prominent medicine man." No Blackfoot would venture to copy the design of a painted tipi, unless it had been regularly transferred to XV PAINTED TIPIS 217 him, or been received in a dream, believing that such an infringement would incur the penalty of sickness, or death. I first realised the strength of this sujjerstition when I attempted to have a tipi of my own painted. I went to Medicine Weasel — an old friend of Mad Wolfs — asking his assistance and promising to reward him for his trouble. He willingly agreed, not realising fully the character of my proposition. Next day, when I handed him the paints and suggested his making it into an Otter Tipi, he begged to be released, explaining that he had no right to copy the Otter design, and to do so might bring on a severe illness, or even cause his death. After several futile efforts 1 abandoned my purpose, because of the alarm it caused among my Blackfeet friends. In the Sun-dance camp, consisting of three hundred and fifty lodges, I counted thirty-five painted tipis — one-tenth of the entire number. They included a great variety of designs, but lack of space forbids my taking- more than a few descriptions from my notes. There were five Otter Tipis, each differing from the others, but all having a separate and distinct origin. In nearly all of these painted tipis, there is an appropriate and logical arrangement of the decorations. There is generally, at the bottom, an encircling band of dark colour representing the earth. Within this band is a row of discs called " dusty stars." The Blackfeet have given the name "dusty stars" to the puff-balls which grow in circular clusters upon the prairies, because they are supposed to be meteors, which have fallen from the night-sky and spring up into puff-balls in a single night. They call them " dusty stars " because they emit a puff of dust when pressed. Resting on this lowest band, we often find a row of 218 THE OLD NORTH TRAH. chap. rounded, or of pointed projections, representing rounded ridges or pointed mountain peaks. Upon the Inroad central space above these is portrayed the protective design of animal, bird, sacred rock, thunder-trails, or other emblems, which imparts to the lodge its protective Si-y^.'filt.' ■St'-"'- g/«B-"'»-'*t-' ^_ Ottek Ttpi. power and from which it receives its distinctive title. Surmounting all, and including the " ears," a broad encircling band of black represents the night sky, on which are portrayed the sun and crescent moon, the constellations of the Seven Brotliers and Lost Children (Great Bear and Pleiades), and a Maltese cross, the XV PAINTED TIPIS 219 emblem of the Morning Star. This cross is also said to represent the Butterfly (or Sleep Bringer), which is believed to have great power in bringing dreams to the owner. 1 was once a guest for a week in an Otter Tipi, and had the opportunity of learning the symbolic meaning of its decorations, the ceremonial belonging to it and AVar Tii'i of Runxing Rabdit. the pictures and signs which had been painted on the owner's body for the ceremonial of its transfer. A section of the top was painted black to represent the nio-ht-sky. On it the Morning Star was represented by a yellow cross, to the centre of which was attached a sacred buffalo tail. On opposite sides of the black band the two constellations were painted in yellow clusters. A procession of otters, painted on the middle space 220 THE OLD NORTH TRAIL chap. beneath, made it an Otter Tipi and gave it the protective power promised in the dream, which originally revealed the design. At the bottom of the canvas a broad band in dark colour represented the earth, and on it two parallel rows of discs were painted in yellow, to represent the " dusty stars " of the prairie. For the ceremonial of transferring the Otter Tipi, all the painting on the face and body of the purchaser was made symbolical of the Otter. Parallel lines on both sides of his face represented otter trails. Upon his arms were painted otter paws. Over his body were otter tracks and upon his breast a circle representing an otter lodge on the river bank. The painted War Tipi of Eunning Eabbit was of an entirely different character, being covered with picture records of tribal victories. It is an interesting fact that Indians never make records of their defeats. The War Tipi had a broad red band encircling the bottom. The top was painted black, with a red star at the back. The picture records in the central space, which were all in red, represented battles with the Crows, Sioux, Snakes, Cheyennes and Flatheads. There was depicted a daring horse-stealing expedition of a Blackfoot chief, who was in the act of cutting loose a horse, tied close to a lodge, in full view of the owner. A warrior was engaged in a fierce hand-to-hand conflict, while seizing his enemy's rifle. A number of successful scouting expeditions of a brave chief were marked, each expedition being portrayed by three sides of a square. A circle around a number of arrows pointing in all directions represented a small entrenchment where a Blackfoot warrior repelled the enemy after a desperate fight. On a long crooked line, representing the course XV PAINTED TIPIS 221 of a river, was marked the bend, where a famous fight with the Crows took place. The brave act of a warrior was^ recorded,^^who|saved the lives of two wounded comrades, by^carrying one with him on his own horse A 1 ' ft ^ ,???i- ^>''iv' ■: /* .■ 'A. "^^ :'•.:::■, 9 m: War Tipi (Rear View). (The crooked lines represent rivers where famous fights took place.) and leading a second horse carrying the other. The making of the first treaty with the whites, by a Blackfoot chief, was recorded as an event of great importance. A warrior stealing the first mule from the white soldiers was also regarded as an act of 222 THE OLD NORTH TRAIL chap, .special renown, Ijecause mules had never Ijeen seen before by the Blackfeet. My own tipi, which was made Ijy Ips-e-nikki (Kills- close-to-the-lake), wife of Big Eyes, was decorated vAdth symbols of the Blackfeet religion, and pictogi-ajDhs of My own Decorated Tin. interesting events, both of war and hunting, in her husband's life. The top was painted yellow and had the usual stellar constellations on both " ears." The Sun and Morning Star were at the back with sun dogs at tlie sides and a rainbow beneath. In two perpen- dicular rows, one on each side of the door, were representations of Rocky Mountain ppalss. At the XV PAINTED TIPIS 223 bottom was a yellow band, with a single row of discs for " dusty stars." Figures of men, animals and Indian camps were painted in yellow, black and red on the central space of the canvas. There was an attack by a band of Sioux upon Big Eyes, while travelling with his family, and also his hand-to-hand fight with the Sioux Chief He was represented as stealing by night a horse picketed close to a Crow lodge, also a mule from a white man ; also as suddenly descending at daybreak upon a white man milking a cow ; and also in a desperate fight on horse-back with a band of Cree Indians. On the north-side was depicted Big Eyes' thrilling fight in the Rocky Mountains with five grizzly bears (a mother bear with two large cubs and two other bears) in a berry patch, — his wounding the she-bear, — her charge and the desperate struggle, when he plunged his knife into her breast and she tore him with her teeth and claws, then, leaving him for dead, to attack and lacerate his horse. A white man looking upon the inside circle of Painted Tipis, in the great encampment of the Sun- dance festival, would be impressed with their imposing array and with the spectacular effect of their novel colourings and fantastic decorations. But, it probably would never occur to him that he was looking upon pictorial representations of the tipi-owner's religion. As the wearing of the crucifix is the outward sign to the world of the inward faith of many Christians, so these tipi rejDresentations of the Buffalo, Beaver, Elk, Otter, Eagle and Antelope proclaim the belief of the Blackfeet, that these sacred animals and birds have been endowed with power from the Sun, and, therefore, that the owner and his family may secure from them aid in danger and protection from sickness and misfortune. Just as patron 224 THE OLD NORTH TRAIL ch. xv saints are worshipped to-day, and the Lares and Penates of pagan Rome were worshipped two thousand years ago for household protection, in like manner the spirit of the otter, or buflalo, or beaver, is worshipped and its visible representation on the tipi is held sacred by the Black- foot family as their powerful protector. These symbolic decorations, having a religious significance are an ever present reminder to the family of their obligations to their tutelary medicine, and of the protection they may expect as a reward for their strict observance of its rules. Wherever the ascending smoke of their fires denotes their abode, there they piously display the symbols of their religious faith. CHAPTER XVI THE SUN-DANCE CAMP Camp scenes of the first day. — An Indian mother's happy disposition. — Manner of inviting guests to a feast. — Old Morning Eagle exhibits his war horse. — His medicine songs at sunrise.- -Natosin, a visiting chief from the North Blackfeet. — A Blackfoot cradle. — Varied industries of the women. — Their antipathy to the camera. — Their manufacture of tipis. — Training of girls by their mothers. — Curing of meat and making of pemmican by the women. — Diet of the Blackfeet. — A dog feast by visiting Assinniboines. The first day iu the Sun-dance camp was warm and pleasant. The Indians remained outside their tipis greeting their friends and watching for late arrivals. All were lio-ht-hearted and glad to be assembled in the great tribal camp. On all sides were scenes of activity, boys galloping bareback over the hills while rounding up the horses, men j^icketing their horses and driving- large herds of them to the lake for water. Women were arranging the lodges, caring for the medicine bundles and bringing in wood and water in preparation for the evening meal. An inseparable feature of an Indian camp is the large numbers of dogs of all kinds. They mostly run in packs, continually brawling, or, for the sake of excitement, racing after horsemen and riderless horses on the hills, or even worrying a single dog that had incautiously ventured out alone. Little Owl's large family were seated about an outside 226 THE OLD NORTH TRAIL chap. fire in front of bis lodge, while Poi-o-pa-ta-macli-ka (Coming Running) prepared their supper. She was young and very pretty, although the mother of a numerous flock of children. As my lodge was close by, I had an opportunity of observing lier overburdened life. She was entertaining visitors from the Flathead tribe in her single-roomed home. A crowd of small children were hanging about her, demanding attention, one of them a young baliy, and another, a little daughter, suffering from a dangerous ab- scess. But, in spite of her cares and la- bours, she was always smilino- and in a Q-ood humour. I did not once hear her com- plain, or speak an angry, or impatient word. Her In-ight and cheerful disposition radiated sunshine to all around her. Wolf Chief came from his lodo'e to announce that he was giving a feast. He invited his guests by shouting each of their names several times in succession. The simplicity of this Blackfoot custom of issuing social invitations contrasts with the complicated forms observed in civibsed society. Morning Eagle, a noted old warrior and the hero of many battles, led through the camp his old white war-horse, decorated with medicine emblems and picture writings, representing his achievements in early days, while, in a loud voice he called the people's CoMINC KUNNINC. xvr THE SUN-DANCE CAMP 227 attention to liis " advertisiug horse," and proclaimed his deeds of valour. Although a very old man, he was still alive during the Sun-dance camp of 1909, when his lodge was close to mine. He was then nearly blind and had completely lost the use of his legs, but he still Little Owl's Family around an Outside Fire. (Coming Running is surrounded by children. ) retained his old-time enthusiasm and love of excitement. He had the young men lift him upon his war horse, that he might ride through camp as of old and take part in the sham l:)attles. He awakened me every morning at sunrise (4.30), when he began to chant his medicine songs, repeating the performance at precisely the same time each day. The songs seemed very similar, the Q 2 228 THE OLD NORTH TRAIL CHAP. principal variations consisting in changes of rhythm and in the different bird, or animal calls at the end of each. During a heavy storm, and in spite of his age Morning Eagle am. His iua) White War Horse. and feeljleness, he crawled from the lodge on his hands and knees and seated himself in the pouring rain, with only a blanket thrown over his head, to pray and to chant medicine songs, for the purpose of driving away the storm. XVI THE SUN-DANCE CAMP 229 Standing before his small tipi among the North Blackfeet, was an elderly chief named Natosin (Sun Chief). His two travois, one with a wicker frame con- structed over the seat as a protection from the weather, were ingeniously raised together for a sun shade over the door. He was over six feet in heio;ht and of dignified bearing. His long hair was tinged with grey and his Natosin's Tipi and Two Tkavois. face manly and earnest. He seemed pleased, when 1 stopped to tell him that I had once visited his people. At that moment his wife came from the lodge and joined in welcoming me. Natosin said, " We have come here in fulfilment of a vow. During the past winter, when very sick, I vowed that if my health was restored, I would attend the next Sun-dance. When we heard the ceremonial was to be given here, we came 230 THE OLD NORTH TRAIL C'HAl', from the far north, that I might fulfil my vow and that we might partake of the sacred food." In another tipi I heard a woman singing softly. Looking within I saw a little hammock, ingeniously made by folding a blanket over two buckskin thongs, swinging from the poles. The baby slept, while its old grandmother gently rocked the hammock, singing a lullaby, just as our affectionate grandmothers do. Two Women Tanning a Green Hide. Two women were tanning a green hide, which was pegged to the ground, hair-side down. They first fleshed it with large sharpened elk-bones, and then scraped it with an adze-shaped tool to make it of uniform thickness. An old woman was patiently softening a hide, which is the last step in tanning. She pulled and worked it against a raw-hide rope, fastened at both ends to an upright pole. When the hide became sufficiently soft and pliable, she whitened it by rubbing with a piece of fungus. XVI THE SUN-DANCE CAMP 231 Running Fisher's wife, was making partieches (raw- hide cases) near the Otter Tipi. They were used by the Blackfeet as receptacles, and for packs on horses while travelling. I found greater difficulty in photographing women than men. I was at a loss to understand the cause of my trouble, until I discovered that they were unwilling Old Woman (Soft Tanning. to have their pictures taken dressed in their ordinary clothes, as I usually found them while pursuing their daily avocations. But they took an entirely different view of the matter when dressed in their finery. I was told, however, that some women believed that the machine had magical power, and were afraid of it. This belief was started by a medicine man who was jealous of his wife's frequent visits to a photographer's place. But he effectually stopped them when he 232 THE OLD NORTH TRAIL CHAP. explained to her that, by means of the camera, the white man was able to see through her clothes. A group of women were seated on the ground, sewing a large tipi covering which was spread out before them. They seemed to be thoroughly enjoying themselves, Women Sewing a Tipi Covering. gossiping, smoking, and eating while at their work, much after the fiishion of the neighbourly quilting bees of our grandmothers. The tipi coverings were so large and heavy that it would have been impossible for one woman to do the work alone. Joint labour was a necessity, at the same time furnishing a means of social enjoyment. When the group had finished one tipi they XVI THE SUN-DANCE CAMP 233 moved on to help another woman, who was waiting for their assistance on her tipi covering. Not only the manufacture, but also the keep — the " pitching " and " striking " of the tipi, was the office of women. They became so expert in both, that either was the work of only a few minutes. In former days, when buffaloes were numerous, the Blackfeet made Women Pitching a Tipi. (Lifting the covering into place. ) their tipis of buffalo skins. They now use canvas, or duck. The skins were tanned white but, in use, became smoke-coloui'ed in the upper part of the tipi. When a lodge covering was discarded, it was cut up for moccasins, because they would not harden or shrink. It required eight buffalo skins to make a small lodge, and from twenty to thirty to make a very large one. The average size was about sixteen feet in diameter 234 THE OLD NORTH TRAIL chap. at the Ijase, while large ones measured twenty-five feet. From fourteen to twenty-six poles were used for the supporting framework, and two others as " ear-poles " for facilitating the escape of smoke. The best poles are made of the slim and straight mountain pines, which the women cut and peel and season slowly, to keep them straight. Their length varies from fifteen to thirty feet according to the size of the tipi. A good set of poles having been secured, it is carried everywhere in their wanderings. The following method of pitching a tipi was taught me by the Blackfeet. Four poles of equal length were selected. Lashing them together near their tops with a strong cord, we stood them up like a tripod and spread out their butts on the ground, very much on the same principle as the stacking of arms, with fixed bayonets, by infantry. This made a firm basis or skeleton for the completed framework. The other poles were then placed around, equi-distant from each other, their tops falling into the forked seat, made by the crossed tops of the four poles first put into place. Then, spreading the canvas covering upon the ground, we tied a pole to its middle and raised it to its proper position against the standing poles. The covering was then drawn around the framework of poles and the two ends were pinned together aljove the door opening in front, with seven slender sticks, or keys. By spreailing out the poles uniformly at the base, the tipi was made symmetrical and by pegging the canvas down tightly all around, it was made to fit snugly. Last of all the two "ear-poles" were put in position, suited to the direction of the wind, and regulating the draught of the smoke-hole at the top. Inside, the fire-place occupied the centre, being made of stones, to confine XVI THE SUN-DANCE CAMP 235 the fire in a small circle. Around it were placed the beds, provisions and cooking utensils. There was keen rivalry among the women in the matter of pitching the first new tipi in the spring, also as to who would excel in having the neatest tipi and the best tanned robes and skins. Although it was customary for Indian women to Making Parfleches. perform the menial work, while men filled the more exalted vocation of providing and defending, yet it is a mistake to conclude that Blackfeet women rebelled against their lot. A Blackfoot mother conscientiously trained her daughter from childhood in the tanning of hides and converting them into clothes and shelter, the making of lodges and travois, and in the knowledge of for eating and herbs and wild vegetables used healing. 236 THE OLD NORTH TRAH. CHAP. Women considered that this work was tlieir rightful vocation and allowed no interference from the men of the family. In fact as the men lacked the necessary training they naturally were unfitted for these tasks. The superiority of women in all household arts, which was developed by careful training from childhood, was WuMAx Carving a Pole. (Used inside as part of a lodge-back. ) a marked feature of their social life. The same idea is suggested in a very primitive and curious Blackfeet legend, which tells of a period before the institution of the family, when men and women lived in separate camps. It describes the clothes and lodges of the men as poor compared with those used by the women, and XVI THE SUN-DANCE CAMP 237 alludes to the great benefits resulting to the men, after the women chose them as mates. In front of the war-tipi several women were engaged in drying and smoking meat upon poles erected for the purpose. From the time, when the men killed the game, the cutting of the meat, packing it on horses into camp, curing it, and finally cooking it, all was the work ■ ■ ■ DBS^^!^^^l!^g99B| H 1 ■ ^ ' V 3 MKSiSKtJrt V/. ^L Wm^ < 1 M /■ W »"; #r tVwv^y V /^^ jj^yj 1 1 1 wjm ■ Women Drying and Smoking Meat upon Poles. of women. The preparing of pemmican, the Blackfeet's " staff of life," a palatable form of condeased food, which was used for long journeys and for winter supplies, was also their duty. Their method of preparing it consisted, first, of cutting the meat into strips and dry- ing it in the sun. It was then well pounded in a mixture together with wild cherries. To this was added 238 THE OLD NORTH TRAH. chap. shredded meat, forming a kind of mince-meat, which was again dried and stored in parfleches for future use. The Blackfeet subsisted mainly ujjon buffalo meat, when it could be secured. They also used sarvis berries, wild cherries, buffalo berries and vegetables such as camass, wild turnij)s, wild onions, wild potatoes, bitter root and wild rhubarb. They secured wild ducks and geese by striking them over the head with long sticks. Beaver tails were considered a great delicacy. They My Pdppy Neighuoubs Asi^eei- in Tukir Small Tipi. snared rabbits with willow sticks and fish with horse- hairs, but did not often eat them, because they pre- ferred meat, which was abundant. They ridiculed the custom of eating dogs practised by the Crees, Gros Ventres and Assinnil)oines. The Cree Indians were not particular as to their diet for they are jaid to have eaten skunks, badgers, prairie dogs and even wolves and coyotes. I once had an opportunity to witness the preparation of a dog feast by a band of Assinniboines, who were visiting in a Blackfeet camp. It happened that my XVI THE SUN-DANCE CAMP 239 lodge was next to Eagle Child's, who was the owner of a litter of fat puppies. He had erected close hy, a small tipi where they slept, and they played daily before my door. One night the puppies suddenly disappeared, Eagle Child himself could not explain what had become of them. The mystery, however, was solved when I went to call upon the Assinniboines. I saw that someiof AssiNNiuuixis Woman Making iSuuf uut of My Puppy Feiends. my puppy neighbours had already been cut up and were boiling in a large pot, while others lay in the hot ashes to have the hair singed off. Nothing was wasted. Near by was a collection of small legs and feet which were to be used for soup and was afterwards described in jest by my Blackfeet friends as " the pujjpy paw soup of the Assinniboines." CHAPTER XVIl EVENING SCENES IN THE CAMP A wonderful prairie sunset. — Distant view of the big camp at night. — Young men and women singing Riding songs. — A Love song and the rendezvous of the lovers at the river. — Ceremonial chants and Dance songs. — Wolf song and an ancient war custom. — The Kissing dance. — Visit to the lodge of a sick friend. — Scenes by the lodge fire. — A pet coyote. — Gossip of the women. — I assist a medicine man and his wife in doctoring their patient and have permission to photograph the performance. — Indian methods of doctoring. When the sun was setting, I walked tlirougli the camps of the Lone Eaters and Don't Laup-h bands alons; the shore of the lake. The picturesque lodges, with their painted decorations and blue smoke rising from their tops, were perfectly reflected on the surface of the quiet lake. I crossed a rich meadow, very beautiful in the soft evening light, with its long waving grass and brilliant wild flowers, and climbed to the summit of a neighbour- ing butte, where I had an excellent view of the entire encampment. On all sides larks, thrushes, and Savannah sparrows were singing. In the surrounding meadows, large herds of horses were quietly feeding, while upon the summit of a ridge was a solitary horseman, who had left the noisy camp for cj[uiet and meditation. He stood gazing out over the vast expanse of country towards the mountains. The sun, sinking behind the Rockies, lighted up the sombre cloud masses with a splendid colouring, while its pencilled rays, streaming to 242 either magnificent THE OLD NORTH TRAIL CHAP. side and extending to the zenith, formed a " ,sun-l)urst," with Mount Rising Wolf for its centre. Later in the deejiening twilight the great cluster of Indian lodges showed a ghostly white against the darkening blue of the eastern sky. When the tipis were lighted by bright inside fires, the circular encamp- ment looked like an enormous group of coloured Copiirii/M ill Vdited Stales hi/ Walter McCtiiitock. Upon the JSummit of a Ridce was a Solitaky Horseman. Japanese lanterns, and the flickering lights of the many outside fires resemljled fireflies in the summer's dusk. Young men, with their wives, or sweethearts, were making the rounds of camp on horseback singing Riding songs in unison. I heard the plaintive voice of a young brave singing a Love ^ song near the lodge of his sweetheart, begging her to come forth and meet him. ' Song 1. See page 28.3. ,>*il^r" » 5' *f y.<»' . ^ ""^^ ill Cf4 (» >,'. , 1 XVII EVENING SCENES IN THE CAMP 248 It was probable the girl alone knew for whom the song was intended. He stood waiting in the meadow and she soon joined him, both going together to the river for water, the common rendezvous of Indian lovers. The sound of beating drums came simul- taneously from six different lodges, where dances and ceremonials were taking place. In Mad Wolf's sacred tipi a solemn chant, accompanied by heavy and regular beat- ing of rattles on the ground, was being given as a preparatory ceremonial of the Sun-dance. In the clan of the Grease Melters a group of young men and women were singing and dancing round an outside fire. The Brave Dogs were assembled in their big lodge drumming and singing a society song. A group of Crazy Dogs were dancing in front of the lodge of a chief, who was under obligations to their society and from whom they expected a feast. Beside 0-mis-tai-po-kah's tipi, a band of young men were singing a Wolf ^ song together, reviving the custom of former days, when an expedition was starting upon the war path. They stood in a circle, holding a raw hide between them, upon which they beat time with sticks. They sang no words, but gave the wolf howl at regular intervals, the young women, who stood near, joining in the wolf howl. They said this song was very ancient, having been handed down through many generations. It was sung in time of danger when hunting, or upon the war path, in the belief that the wolf would inspire the singer with his cunning. In another part of the camp a large throng was gathered about Sepenama's tipi to see the Sina-paskan (Sioux dance). ^ The men and women dancers stood in opposite lines, the women advancing towards the men. 1 Song 2. See page 513. ^ Song 3. See page .514. R 2 244 THE OLD TsJORTH TRAIL chap. Each woman singled out the man of her choice and, dancing towards him, kissed him on the face. For this favour he was expected to give her a handsome jjresent. The people always attended the Sioux dance in great numbers, because of their curiosity to see who would be chosen. The story was told of a woman who became so infatuated with the Sina-paskan that she danced every afternoon and evening. Her husband becoming tired of her neglect of their tipi, and jealous of her favours to an old rival, appeared unexpectedly one night at the door of the dance-lodge and killed her before the assembled people. After this tragedy, the Sina-paskan was discontinued for several years. When I descended from the butte, and again entered the camp circle, twilight had faded into darkness. The bright inside fires revealed upon the canvas of the tipis their weird decorations and the moving shadows of O those within. But I soon became confused in my wanderings and lost my way. In the darkness, the tipis all looked alike. There were no streets nor paths, nor any landmarks on the plains, by which I could identify my lodge. Fortunately I met Awunna, the medicine man, with Ekitowaki, his wife. He was carry- ing his drum, while she bore her medicine sacks of herl)s and paints. I joined them, for they were on their way to doctor Stuyimi, whose tipi was close to mine. He was the father of Menake, who, with her family and Kionama, her husband, shared my lodge. Stuyimi had been sick for many months. He had grown steadily worse, and his robes and horses were rapidly dwindling to pay the Indian doctors. We found him looking very weak and sick, with sunken eyes and emaciated body. He was an old friend and, when I entered, looked up with a smile of welcome. Awunna XVII EVENING SCENES IN THE CAMP 245 the medicine man seated himself at the back. He was a large man with a pleasing personality, and yet with an air of self-confidence and importance. He held his head erect, and his long thick hair fell loosely upon his shoulders, like the mane of a lion. Fresh wood was thrown upon the fire, the brightening flame showing many women present — Stuyimi's mother, his wife, At Twilight the Tipis weee Lighted up by Bright Inside Fip.es. Akoan, and their two daughters ; also Menake and her daughter Sinopa. A beautiful little coyote puppy, with long sharp nose and bright sparkling eyes, suddenly emerged from the blankets, where I had taken my seat. I put out my hand to feel its soft, fluffy coat, but drew back quickly, when it turned and snapped at me, opening and closing its jaws like a steel trap. It resented my intrusion, snarling and threatening me with its shining fangs. 240 J'HE OLD NORTH TRAIL chap. until one of the little girls called to it by name (Apis), when it hopped across to her on three legs, dragging its tail, after the manner of coyotes, and went to sleep in her arms. They also had a dog named Sa-sak-si (Freckle Face), which seemed to understand the Black- feet tongue, for, when Stuyimi, his master, called " ha- im-mit" (laugh), he lifted his upper lip, as if smiling, and, at the same time, wagged his tail. When he said " iks-skat-sit " (watch the door), the dog took his seat by the entrance, to defend it against any comer. The Blackfeet make pets of all kinds of birds and wild animals. In former days they tamed and kept in their tipis cranes, hawks, eagles, beavers, wolves, antelopes, and even grizzly bears. The women were earnestly discussing the runaway match of young Mountain Chief and the sixteen-year- old daughter of a visiting chief from the north. She had been last seen with a party of children gathering berries. Her mother and father opposed the match, because they did not consider the young man able to provide for their daughter. But, as is often the case in civilised society the world over, the young people decided the question for themselves by a runaway match, and went to live in a remote spot in the moun- tains. Awunna sat in silence, taking no interest in the gossip about the elopement. The pose of his head and the expression of his countenance indicated unmis- takably his impatience for the women to finish, yet he was too dignified to interrupt their conversation. Mean- while Ekitowaki had placed four round stones in the fire to be used in the doctoring. While waiting for them to become heated, Akoan passed around a small par- fieche containing sarvis berries for refreshment. When Ekitowaki pronounced the stones sulHciently hot, XVII EVENING SCENES IN THE CAMP 247 Awunna removed the cover from his medicine drum and warmed it over the fire. Its liead was painted yellow to represent a clear sky, with a red ball in the centre for the sun. Beating the drum was believed to bring him power in doctoring the sick. The Blackfeet have a superstition that a doctor should not relate his dreams (sources of inspiration), UuGTUIUNU THE fcilCK. Ekitowaki taking herbs from medicine sack. nor reveal his methods, nor hand them down to others. On the other hand, leaders of religious ceremonials were expected to teach their rituals to anyone who made a vow to purchase them. Sometimes a doctor was a specialist, his power being confined, by the command received in his dream, to a certain form of sickness. Because the jDresence of spectators is believed to weaken the doctor's power, even the patient's family 248 THE OLD NORTH TRAIL chap. are ordinarily excluded from the ceremony. As I liad never been permitted to witness a medicine man's methods of doctoring, I fully expected to be asked to withdraw. To my surprise, Awunna called upon me to assist in the incantations, saying that if I would join in the chants it would give him greater power in his doctoring. I consented, but asked for permission to photograph the ceremonial during his visit on the following morning. Awunna hesitated and Ekitowaki, his wife, at once raised objections, but it was decided in my favour by the patient himself, who requested that the pictures be taken, so that I could explain to the white j)eople the Blackfeet methods of doctoring. Stuyimi's shirt and blanket being removed, he lay upon the bed stripped to the waist. Awunna then signed to his wife to begin. She took some herbs from her medicine sack and threw them into a pot, which she jjlaced on the fire to brew into a hot drink. Removing a coal from the fire, she placed dried SAveet pine upon it, and holding her hands in the smoke, prayed to the Spirit of the buffalo that she might be endowed with power to discover the place where the disease lay. Kneeling by his side, she placed her hands upon his body, feeling gently with the tips of her fingers until she announced that the trouble lay in the breast and was worse on the left side. She took a hot stone from the fire and placed it in a kettle of water. As the steam arose, she dropped roots into it, one by one, and prayed : "Hear us. Great Spirit in the Sun! Pity us and help us! Listen and grant us life ! Look down in pity on this sick man I Grant us power to drive out the Evil Spirit and give him health ! " At this point, Awunna raised his drum and signed to me that we should begin the chant. With eyes closed XVII EVENING SCENES IN THE CAMP 249 and head thrown back, he started the chant (in which I joined), accompanying it with his drum. Ekitowaki brought from her sack a small disc of buffalo raw hide. She held it towards Stuyimi, with many mysterious motions in imitation of the buffalo, breathing upon it, swaying her body, keeping time with the drum and also joining in the chant. She laid the disc upon the hot DOCTOKING THE SiCK. Avvunna drumming. stone and placed it quickly upon his breast on the left side. She wet both hands in the root medicine and laying the tips of her fingers upon a stone, so hot that I heard them sizzle, she then placed them, with a quick movement, upon the body of the patient. In this way, she used three hot stones, one after the other, and then, turning Stuyimi over, proceeded to make hot applica- tions to his back in the same manner. When Ekitowaki 250 THE OLD NORTH TRAIL ch. xvii retired, Awunna knelt beside the patient, beating rhythmically upon his medicine drum, while I united with him in his chant, praying for power from the eagle. Taking yellow paint from a small sack, he sprayed it through his medicine whistle over Stuyimi's breast, arms and back. Grasping a large eagle wing, he imitated the motions of an eagle flying, and beat the Copiinrjht i;i Uaittd itiit,g i,,i ll',!/(,r UrClialock. Doctoring the Sick. Awunna spraying patient with yellow paint. wing against the patient's bodj. When the doctoring was finished, and I was taking leave of Stuyimi, he suggested that I should accompany his clan on the third day of the Sun-dance, when they went to the river valley to secure their share of the branches and poles for the building of the Sun lodge, explaining that, as he was sick, he desired me to go as his substitute. CHAPTER XVIII AN INITIATION INTO THE MEDICINE PIPE SOCIETY Mysterious methods used in securing a new member. —Medicine Pipe given to the Blackfeet ages ago by the Thunder Chief. — Disturbing sounds in tlie big camp at night. — Excitement at daybreak caused by herald announcing an election to the Medicine Pipe Society. — Initiation of the new member. — Initiation ceremonial in Tearing Lodge's tipi because of a superstition. — Large fee for member- ship. As I walked through the camp of the Grea.se Melters, bright inside fires lighted up the Otter, Elk and Antelope Tipis, revealing the characteristic animal paintings in soft Indian colours on the canvas. A fresh breeze blew from the mountains, gently moving the lodge ears, and tinkling the small bells attached to their decorations of buffalo tails. Hearing strange noises from a tipi, I went near to listen. The fire had burned so low that I could see nothing, but from the grunting and blowing sounds I knew that a medicine man was doctoring within, by invoking the power of the grizzly bear. While standing in the dark shadow I noticed two men, with blankets drawn closely over their heads, moving stealthily towards Big Spring's lodge. A bright fire was burning inside. When they drew near, they stopped, as if listening. One of them approached cautiously to peer inside, and then both hurried away. When I told Mad Wolf, he explained that they were 252 THE OLD NORTH TRAIL CHAP. two members of the Medicine Pipe society, choosing a new member in place of Lone Gliief, who had kept his Pipe for four years and was ready to give it up. He Medicine Pipe Bundle over Lodge Dock. (Position when in a permanent camp. ) said, " It is a difficult matter to secure an acceptable member, because the society can only take in prominent men, who can afford to pay well for the Pipe, and xvm MEDICINE PIPE SOCIETY 253 to give the customary feasts and ceremonials. It is always known when a member is to be taken in, so that those who are unwilling to be chosen can sleep away from their lodges. Big Spring is sleeping to-night on a ridge to the west of camp, because he is unwilling to stand the expense and trouble of keeping a Medicine Pipe. The society is now assembled in Lone Chief's lodge, singing Owl songs and drumming. They will keep representatives out all night, with Lone Chief as leader, carrying the Pipe hidden beneath his blanket and endeavouring to find a prominent chief inside his lodge. If they catch a man unawares and offer the Pipe to him, he dare not refuse, lest sickness or even death come to him, or to some member of his family. The Medicine Pipe was given to the Blackfeet long ago, when the Thunder struck down a man. While he lay on the ground, the Thunder Chief appeared in a vision, showing him a pipe, and saying, ' I have chosen you that I might give you this Pipe. Make another just like it. Gather together also a medicine bundle, con- taining the skins of the many animals and birds, which go with it. Whenever any of your people are sick, or dying, a vow must be made and a ceremonial given with a feast. The sick will then be restored to health.' The Grizzly Bear afterwards appeared to this same man, and said to him, ' I give you my skin to wrap around the sacred bundle, because it is larger than the skins of other animals. Whenever you transfer the Pipe to anyone, steal quietly upon him just before daybreak, the time I am on the move, and take him by surprise, just as I do, chanting my song, and making the sound of a bear charging. When you catch a man and offer him the Pipe, he will not dare to refuse, but must accept it and smoke. It is sure death to refuse. 254 THE OLD NORTH TRAIL chap. because no one may dare to turn away from a grizzly bear.' " The Owl is also a prominent figure in the Pipe ceremonial, because he is a bird of the night. When the society are after a new member, they chant Owl songs and pray to the Owl for power to enable them to catch him in a deep sleep. In this way a spell is cast over him and he cannot escape. In order to propitiate the Owl they also, in the ceremonial, make use of the Siksocasim-root, which is his favourite food. The Indian made the Medicine Pipe, just as the Thunder and the Bear had instructed him. It is wrapped with raw hide and decorated with feathers and the winter skins of weasels. He also gathered together many animal and bird skins for the sacred bundle, wrapping them in a large grizzly bear skin. In the spring, when the first Thunder was heard, the Pipe was brought forth and held up. The Blackfeet had never before seen a Medicine Pipe, but they have ever since continued the ceremony." When I finally lay down upon my blanket-bed, it was not to sleep. All in our lodge were disturbed by the many different sounds and even little Tears-in-her- eyes was restless in her hammock cradle. There were numberless dogs throughout the camp, fighting and barking. Some were on foraging expeditions, sneaking silently into the lodges in search of food. Menake saw a thieving dog in the act of making away with a side of bacon from our lodge. She made such an outcry, that he fled through the doorway with frightened yelps. Although it was late at night, two small boys, the sons of Running Fisher and Long-time-sleeping, came to our lodge and sang a Night song as a serenade. xvm MEDICINE PIPE SOCIETY 255 According to the Blackfeet custom, it was expected from me to go outside and give tliem food. In Morning Plume's lodge near by, a small boy was very restless. The night air was cold and, when the fire burned low, he kept begging his old grandmother to cover him more warmly. She finally went to him, but had no sooner returned to her own bed than he began to whimper that the robes were not tucked underneath. The Day Herder. As he was the old woman's pet, she went to him again, but said very sharply, that the night was not cold and she would do nothing more for him. Then his baby brother cried violently and I heard his mother softly crooning as she rocked him to sleep. Beyond Morning Plume's was the small tipi of a poor young Indian named Okio. His only child, a young baby, was very sick. During the night a medicine man was sent for. The monotonous drumming, so different in sound from the dance drum, began after 256 THE OLD NORTH TRAIL CHAP. midnight. It was not loud but rapid and regular, like the beating of a human heart. With the first grey signs of dawn the drum suddenly ceased, and I knew the little life was gone. For a brief moment there was a deep stillness. The mother sobbed violently, as she took the lifeless body to her breast ; then, suddenly realising that it was dead, she broke into a mournful Co'pijiUjIa in United stales The Nicht Hjordeu. bu Waiter McCn.Uock. wail, the universal utterance, the world over, for a mother's grief over a dead child. Such incidents in the daily life of an Indian camp are like the human experiences we constantly find in the compact cities of civilisation. Though the striking extremes of wealth and poverty are absent, the lights and shadows of domestic joy and sorrow, of health and sickness, of pathos and humour, of the grave and the gay, of love and hate, of the old man's wisdom XVIII MEDICINE PIPE SOCIETY 257 and thoughtfuluess and the young man's folly and recklessness — all of these are present in an Indian camp, with even sharper and more impressive contrasts, because of the close association of the people. With the dawn, a light breeze came from the Rockies, making a low humming sound in the tightly stretched canvas and causing the lodge ears to flap gently like a loose sail. The quick movement of horses' hoofs, passing in the direction of the meadow, where the herd of horses was feeding, meant that the day-man was going to the relief of the night-herder. A sudden beating of many drums, accompanied by shouting and singing, came from the clan of Grease Melters. When I opened my door, the morning star had risen above the plains. In the uncertain light, I could distinguish a crowd marching through the camp. People in the surrounding lodges were talking excitedly and I knew something unusual had happened. Then the powerful voice of Elk Horn, the herald and a leader of the Grease Melters was heard, as he rode around the camp circle beating upon a drum. He called upon all members of the clan to build their fires and prepare the morning meal, announcing : " The Medicine Pipe men have caught Mu-koi-sa-po, one of the leaders of our band. He has smoked the Pipe and will now become a member of their society. I call upon all of you to do your share towards the expense, for it is a great honour and will cost many horses and blankets. Do not delay for day is breaking, and the sun will soon rise. Let each one of you carry what you can give to Mu-koi-sa-po's lodge, whether it is a horse, robe, blanket, or provisions. Let everyone come." The drums began again and Mad Wolf called to me that the society had clothed Mu-koi-sa-po in his ceremonial dress. It was the signal for them to appear and, if I did not hasten, I would be too late 258 THE OLD NORTH TRAIL chap. march through the camp bearing the to see them Medicine Pipe. I hurried forth with my camera and was just in time to see them emerging from Lone Chiefs lodge. I was fortunate in securing several photographs of this unusual and interesting ceremony. The light, however, was very weak. It was between three and four in the morning and the sun had not Elk Horn, the Hekald, Arousing the Camp. yet risen. Lone Chief and Mu-koi-sa-po were in the lead, the latter bearing the sacred Pipe covered with weasel tails and feathers. Etomo-waki, his wife, ac- companied the wife of Lone Chief, bearing together the medicine bundles and the tripod. Then came the drummers with the rest of the society and their wives. Before entering the lodge, prepared for their recep- tion, they paused to perform certain rites. I noticed I I XVIII MEDICINE PIPE SOCIETY 259 Mu-koi-sa-po's old mother standing near the door, waiting to receive them. She was bent with age and leaned heavily upon her staff. As they marched up with Mu-koi-sa-po bearing the sacred Pipe, singing in unison and with the beating of drums, the old woman was so overwhelmed with delight that she waved her staff in the air, calling loudly to her son, and joining in the chant. Then the society slowly entered and took Women Carkying Medicine Pife Bundles. their accustomed seats. The ceremony was performed in the tipi of Tearing Lodge, Mu-koi-sa-po's father-in- law, because Mu-koi-sa-po owned a Beaver Bundle, which did not permit of drums. The beating of rattles on a buffalo hide was required in the Beaver ceremonial, because it was supposed to resemble the striking of the water by the beaver's tail. The Medicine Pipe, on the other hand, required drums, because they imitated the drumming of the grouse, which had given its power to the Pipe. The drums were decorated with symbols S 2 260 THE OLD NORTH TRAIL chap. representing the sun, moon, and stars. The figures also of birds and animals were used as decorations, in accordance with the requirements of the dream, which originated the ceremonial. The women deposited the sacred bundles against the back of the lodge. Mu-koi-sa-po and his wife, with the wife of Lone Chief and other women, sat on the right, while Lone Chief, who was giving up the Pipe, and the members -of the society, were on the left of the medi- cines. Mu-koi-sa-po was dressed in the ceremonial clothes by Lone Chief, and Etomo-waki (his wife) by the women. Mu-koi-sa-po wore around his head a decorated band of buffalo hide and a feather in his hair, a beaded buckskin shirt, fringed with scalps and ermine ; also beaded leggings with ermine tails and moccasins to correspond. His blanket was decorated with red marks to represent the stars. In addition to the clothes. Lone Chief gave him the horse, saddle, bridle, whip and lariat which belong to the sacred Pipe. Etomo-waki, his wife, received from Lone Chiefs wife the buckskin dress, beaded moccasins and legcjino-s, and the soft tanned elk-skin rol^e decorated with red paint, which were to Ije worn by her, only during the Pipe cere- monials. Spectators from all sections of the camp thronged about the lodge. The clan of the Grease Melters came, leaving their presents with Tearing Lodge, who announced them and the names of the givers in a loud voice. Menake brought my gift of a blanket in bright colours, which was announced with the rest. Because of the high honour conferred on one of their clansmen, the Grease Melters gave to Mu-koi- sa-po forty horses and an enormous pile of clothing, blankets, and provisions. These, with many additional presents were all turned over by Mu-koi-sa-po to XVIII MEDICINE PIPE SOCIETY 261 Lone Chief as his fee for transferring the Medicine Pipe. The Blackfoot esprit de corps and large-hearted generosity were strikingly displayed on this occasion. But, it was not unusual, for bhey were characteristic of the tribe. The support of their Sun-worship by offerings, always of their best ; their generous gifts to their chiefs, medicine men, and leaders of their societies, and their open-handed hospitality to visiting tribes, were always conspicuous when the opportunity offered. The aged, the fatherless and widow, the sick and help- less, and those who had no one to hunt for them, were not allowed to suffer for want of clothing, or meat, or a place by a lodge-fire. The strong and successful hunters were always ready to give of their abundance to those who lacked. CHAPTEE XIX CEREMONIAL TRANSFERRING THE MEDICINE PIPE Bird and Animal dances. — The Grizzly Bear dance. — Many varieties of songs. — The Woman's Pipe. — Four chants towards the cardinal points. — Rules governing ownership of the Pipe. — Care of the Pipe a heavy burden. — The Indian firmly held in mental slavery by his medicine superstitions. The ceremonial transferring the Medicine Pipe from Lone Chief to Mu-koi-sa-po began just as the sun rose from the plains. Its bright rays streaming into the open lodge, fell upon the priests chanting the seven Thunder songs, beating on their medicine drums, and burning sweet pine as incense. After the Thunder songs. Lone Chief, as the giver up of the Pipe held it in his arms singing : "I am now moving around." The Pipe was laid down during the tenth song, all chanting in unison : " I will sit down." In the eleventh, or buffalo song, all chanted : "I will take away the Chief's (Pipe's) robe," and made the sign of the buffalo with their curved forefingers, while Mu-koi-sa-po and his wife opened the outside cover of the medicine bundle. They chanted the Antelope song and imitated with their hands the motions of an antelope walking, while the strings 'J.&2 CH. XIX TRANSFERRING MEDICINE PIPE 263 of antelope raw-hide were being loosened. It was explained that the antelope is supposed to be opening the bundle with his hoofs. While loosening an inner wrapper, bound by strings of elk-hide, they chanted an Elk song and made the Elk sign, holding their hands open on either side of the head with fingers extended to represent antlers. They imitated the actions of an elk as if loosening the wrapper with his hoofs. The time had now come for the dances to be held over the Medicine Pipe Priests with Drums. skins representing the spirits of the birds and animals included in the medicine bundle. Only members of the society danced with the Pipe, although it was customary for anyone, who made a vow, to fulfil that vow by dancing with a skin provided for that purpose. Whenever a prominent chief arose to take part, or an Indian who had performed some unusual feat, he was applauded by the spectators. Mu-koi-sa-po, as the recipient of the Pipe, did not rise to dance, but remained seated beside the medicine bundle, receiving 264 THE OLD NORTH TRAIL chap. the skins as they were turned over to him by those taking part in the ceremonial. For the Grizzly Bear dance, the drummers chanted "I begin to grow restless in the spring," representing a bear making ready to come from his winter den. Lone Chief drew his robe around him and arose to dance, imitating the bear going from his den and chanting, " I take my robe. My robe is sacred. I wander in the summer.'' Placing both hands upon the Pipe, he chanted, " Sacred Chief, (Pipe) ! Every one, men, women, and children will now behold you." Slowly raising the Pipe, he sang, " The Great Mystery beholds our Chief arise. The Chief is sacred." He shook the Pipe in imitation of a bear, but was careful not to handle it roughly, lest a storm should come, nor to make a miss-step in his dance, nor allow a skin, or feather to fall, lest some misfortune would befall him. He again laid the Pipe down, with the chant, " This lodge is sacred ; the ground, also, where the Chief lies is sacred." While Lone Chief danced with the Pipe, the drummers beat time and chanted Bear songs. He imitated with his hands a bear holding up its paws, and, placing his feet together, moved backward and forward, with short jumps, making the lumbering movements of a bear run- ning, breathing heavily and imitating his digging and turning over stones for insects. Then he blew shrilly upon his medicine whistle, representing the sounds made by XIX TRANSFERRING MEDICINE PIPE 265 the wings of the Thunder Bird, which comes forth in the spring at the same time that the bear leaves his winter den. He held the Pipe in hia right hand, spreading out the fingers of his left in imitation of the wings of the flying Thunder Bird. During the Swan song. Bear Child danced alone, representing the chief Swan, the leader of the flock. He made the Swan sign, with both hands held before him, palms out and fingers spread in imitation of a swan sailing through the air with extended wings. In the Antelope dance, Red Fox made motions with his hands, in imitation of an antelope walking, moving the Pipe in the same manner and looking keenly alert, as if watching for an enemy. During the singing of the Crane song, the dancers imitated the motions of flying Cranes and gave the crane call. There were no dances for water birds, but the people remained seated, while songs were sung for the ducks and geese. Mu-koi-sa-po and his wife were painted, during the four Horse songs, sometimes called Resting songs. It was necessary to sing all the words and notes of these four songs accurately, because, if anyone made a mistake, misfortune would surely come to his horses. After a short rest, during which a pipe was passed around for a smoke, seven Owl songs were sung. They were followed by seven Buflfalo songs, in honour of the power that went with the band of sacred white buffalo skin, which was to be worn around the head of the Pipe owner. Seven songs were also sung to a water bird called Good Rusher, because it runs so fast along the surface of the water and is believed to possess great power. It is said to drown people by dragging them beneath the water. The rauskrat skin was used o 266 THE OLD NORTH TRAIL chap. by its owner to wipe the paint from his face accompanied with the song, "All the water birds and little water animals are my friends." The Bee songs are sung by the owner of the Pipe as a warning, when he is angered, because anyone that angers a bee will be stung. The Bee songs are also believed to possess, not only power for making the owner proof against any spell, or evil charm, but also to cause the evil power to react upon the enemy that is trying to injure him. The woman's pipe, which goes with the Medicine Pipe, has a plain fiat stem and is not decorated. During the ceremonial, it was unrolled by Etomo-waki and was smoked only by the women. The Medicine Pipe is decorated with feathers and weasel tails. The owner begins smoking it by blowing a whiff first towards the sky and another towards the ground. The closing song of the ceremonial was the Good Luck song, which should bring good fortune to Mu-koi-sa-po. AVhenever he might wish for anything, as owner of the Medicine Pipe, it would only be necessary for him to sing this song to have his desire fulfilled. At sunset, Lone Chief led Mu-koi-sa-po and his wife, Etomo-waki, from the lodge and, facing in turn the four directions, chanted first towards the West, " Over there are the mountains. May you see them as long as you live, for from them you must receive your sweet pine as incense " ; then towards the North, " Strength will come from the North. May you look for many years upon ' the star that never moves ' " (North Star) ; then towards the East, " Old age will come from below (East) where lies the light of the sun " ; XIX TRANSFERRING MEDICINE PIPE 267 then towards the South, " May the warm winds of the South bring you success in securing food." There were many rules in which Lone Chief and his wife — the former owners, must instruct Mu-koi-sa-po and his wife, when transferring the Pipe. The long category of musts and rmist nots taxed both their memories and consciences to carry the burden of their observance. If not obeyed to the smallest detail, mis- fortune would come upon them and their family. They were as follows : " You must not lie down until we chant the Bear song and place you in certain positions, to be retained until morning, when we will assist you to rise. You must not paint your clothes with the sacred red paint, until we first perform certain rites and chant the Buffalo song. You must not smoke a pipe, or remove your moccasins before we have given you proper instruc- tions. You may not enter the river to wash, without having sprinkled yourself and chanted the Water Bird song. You and all your family should wear necklaces of small shells because they will bring you long life. When you enter a lodge, always take seats at the back, no matter how crowded it may be, and under no cir- cumstances take seats near the door. No one should be allowed to sleep in your bed Firewood and burning embers must not be taken away from your lodge, because they belong to the Pipe. The firewood must lie in the same direction that the Pipe hangs. Ashes must not be removed, until the Pipe is first taken outside of the tipi. You must not be present while the ashes are being taken out, lest yoii become blind. When you return, do not fail to burn sweet pine as incense. Permit no one to curse, or talk loud, or aim a gun inside the tipi, where the sacred pipe is kept. Allow no one to strike the tipi, or throw anything towards the owner. The word ' bear ' must never be 268 THE OLD NORTH TRAIL chap. named before the Pipe, lest it cause bad dreams and bring sickness upon your family — the word ' badger ' should always be used instead. The Evil Power in such a violation may be averted by burning sweet pine as incense. You must not reply to anyone, who stands on the outside of your lodge. Insist that everyone, who wishes to speak to you, must enter. Every morning, when you arise, burn sweet pine as incense before starting the fire. When you are in a permanent camp, the Pipe may be tied over the door, but, if you are soon to move, from the tripod behind the tipi, one leg of the tripod must point in the direction you intend to go. Never allow the Pipe to hang outside in bad weather. Carry it out every morning after sunrise and hang it from the tripod behind the tipi. Always take it out on the right hand side and bring it back on the left side. Allow no one to ride, or place meat upon your Medicine Horse, or borrow its bridle and saddle. It once happened that our people captured a herd of horses from the Crows and loaded them with meat. Some of the herd suddenly sickened and died. We could not understand it, until the Crows told us, a long time afterward, that they were Medicine Horses. People should not dare to pass in front of a sacred horse. An accident is sure to befall anyone who follows its trail. Never strike a dog or horse. I once whipped my favourite horse and as a result he was afterward fatally injured. Do not cut a horse's tail. This act once caused a Pipe owner to lose five horses. You must not drink from a blackened bucket. Dangerous storms will arise if you do not drink properly, or if you throw water upon children. Never allow a dog to leap against you, for it will cause your body to ache. You must not scratch yourself with your fingers, lest it bring on a skin disease— use the sharpened stick provided in the medicine bundle. Never curse, nor swear, nor say anything injurious against the character of anyone. Never touch a dead person. Never point toward anyone witli your fingers, always use the thumb. Never move anything burning with a knife XIX TRANSFERRING MEDICINE PIPE 269 lest it start your teeth to ache. Never pick up a lost article, without first taking care to chant, "The earth where I walk is sacred: this article lying on the ground is sacred : I therefore take it. " If you neglect to do this you will be sure to lose something. If you invite anyone to smoke, you must always furnish tobacco for four pipes. If you are not satisfied then, you must smoke four more. If you have not time for four, explain this to your guest and let him smoke alone. Never light your pipe with willow — always use cottonwood, or sarvis berry. As a member of the Society, the Pipe must be handed to you bowl first. You must always take hold of it with both hands, just as the bear does. Never smoke with a woman, nor with anyone who presses the tobacco into the pipe bowl with his fingers. A special stick must always be used for this purpose. If anyone seeks to borrow tobacco, or asks you four times for a pipe, he runs the risk of your turning the Medicine Pipe over to him. It must then be transferred with the ceremonial and paid for by him, just as if it had been taken because of a vow. The Medicine Pipe must not be opened in winter, while the snows are deep. But, in the spring, at the time of the first thunder, the Pipe should be opened and held before the people, and the tobacco changed in the Bundle." tD^ The ceremonial and instruction by Lone Chief con- tinued through four days. During this period Mu-koi- sa-po and Etomo-waki learned the ceremonial prayers, chants and dances. They also fasted, that they might have dreams by night. The Pipe ceremonial is generally given in fulfil- ment of a vow. If a child is sick and the father makes a vow to the Pipe, he makes his vow known and fulfils it, after the child is restored to health, by giving a feast with the ceremonials. Payment 270 THE OLD NORTH TRAIL ch. xix must also be made to the owner of the Medicine Pipe. If the vow maker is not a member of the Society, he cannot dance with the Pipe itself, but he may dance with the Eagle Feathers, which are provided in the Bundle for such a case. Much of the knowledge of the Pipe is unknown to members of the Society, because they are unwilling to pay for the instruction. This knowledge is of great advantage to him who cares for his Pipe, for he, who carefully follows its laws, will have aljundance, while he may lose everything, if he is negligent of its rules. In the case of Lone Chief, the knowledge he had gained about the Pipe proved to be a good investment, because his property meanwhile increased and Mu-koi-sa-po also paid him well for his instruction. Mu-koi-sa-po was not gratified, but rather depressed, with the honour conferred upon him by the Medicine Pipe Society. Of all the Blackfeet medicines, the Pipe is believed to have the greatest power, but it also brings the greatest burden. Mu-koi-sa-po was already the owner of the Yellow Buffalo Tipi and a Beaver Bundle. It depressed him to think of the additional burden his wife would have, in caring for the Medicine Pipe, and observing its rules, during the four years it must be retained. The heavy burden, involved in Mu- koi-sa-po's acceptance of the Medicine Pipe, illustrates the mental slavery with which the Indian is bound, hand and foot, to the superstitions, exactions and penalties of his medicines. A proper consideration of these conditions should not only mitigate our race prejudice, but also convince us of the injustice of judging the Indian by our own standards of right and wrong, without allowing for the influence of his mental environment. ■■' ".- f ^ 4 f '-, » <^ -.r " CHAPTER XX DANCE OP THE KISAPA SOCIETY Striking costume of Elk Horn the herald.— Pine dress of the Kisapa (Hair Parters). — Figures of the dance. — Black Weasel, an efficient dance leader. — Dance of little Nokoa. — Speech of Running Crane to the dancers. — Mountain Chief urges generous gifts to the Sioux. — Return of a victorious war expedition. — Warriors re-enacting former battles. — An exciting horse race. — Parade of the Sioux warriors. — They dance at Ahkiona's lodge. — The great camp at night. —Riding songs. — Travelling song of the Sioux. — Celebration songs. — Sepe- naraa and his wife mounted on the same horse sing a Night song of remarkable beauty. — Originality of Blackfeet music. — Importance of its preservation. On the morning of the second day of the Sun-dance, Elk Horn, the herald, rode through camp, announcing with his powerful voice that the Kisapa (Hair Parter.s, a social organisation composed of young men) were preparing for a dance and invited everyone to be present. In his left hand he carried a long spear. At regular intervals along its staff, eagle feathers were attached, falling free and fluttering in the wind. Coyote tails, representing his medicine animal, were fastened to his stirrups. He wore a buckskin shirt and a blue beaded necklace of many strands. About his waist was draped a red blanket decorated with a band of white beads. His leggings and moccasins were ornamented with porcupine quills, and large pieces of cottonwood punk were fastened to his blanket for their sweet per- fume. When the young men, coming from different 272 THE OLD NORTH TRAIL CHAP. parts of the camp, assembled for the dance, they were dressed in their gayest and finest clothes. They wore war-bonnets of eagle feathers tipped with coloured horse- hair, and ornamented with beads and porcupine quills, and caps made by winding otter and mink skins around their heads, the tails hanging down behind. Some were stripped and their faces and bodies were painted ; others had war-shirts and leggings of soft-tanned deer skin heavily beaded, or decorated with coloured porcupine quills and trimmed with ermine along the shoulders and leggings. They wore necklaces variously made of beads, small bones, elk-teeth, shells and grizzly bear claws. They also had dog-skin ankle-bands with bells attached and arm- bands of deer skin and brass, with pendants of grouse and woodpecker feathers. They carried shields, spears, bows and arrows, tomahawks and rattles made of deer and elk-hoofs tied together in bunches. All sat down in a semi-circle, and when forty or fifty had arrived, the singers began, accompanied by the drums. First came the dance of the warriors, in which every- one who took part had been in battle. A prominent chief had eight parallel black lines on his leoo-iiio-s representmg the number of chiefs, or medicine men he Two Beaks with War Bonnet or Eagle Feathers titi'Eu with Hoese Hair. XX DANCE OF THE KISAPA SOCIETY 273 energy, single had killed ; another had a war-shirt covered with marks representing picket pins with short lariats attached. These signified the number of horses, picketed close to the lodge of the enemy, he had cut loose, with great risk of being captured. This was followed by the dance of those who had been wounded. Wolf Eagle, a fine looking fellow, whose arm had been shot off by the enemy, entered into the dance with great carrying in his hand the feather-decor- ated bone of his missing arm. One dancer, named " Behind-the-ear," con- tinually aimed his rifle, as if in the act of shooting. He had re- ceived his name from shooting an enemy be- hind the ear, and was now going through the motions which recalled the deed. Another war- rior, who had been a noted stealer of horses from the enemy, carried a horse carved out of wood. Others had tomahawks, spears, arrows, feathered shields and war-bonnets. Every movement of the dance and the distinguishing- marks of the dancers had a significance, which it is impossible for an outsider to understand. When an eagle feather fell from Sepe-nama's war- bonnet, he selected Bear Chief, a noted warrior, to pick T J ^^^^^^'* ^ WM J ^M m Mmi fe.a^ Wm; '^ Maka with Buffalo Hide Shield DECORATED WITH EaOLE FeaTHEES 2^4 THE OLD NORTH TRAIL chap. it up, because it would bring him bad luck to do it himself. With Bear Chief as their leader, they danced in single file three times around the feather. When passing it the fourth time, Bear Chief picked it up and they returned to their seats. The leader was Black Weasel, a tall and handsome Indian, whose seat in the surrounding circle was J^ marked by a feathered ^^■fe- wand driven into the ^^H^ cfround. He wore a vV^' '^r^^^^HcT' large war - bonnet of f^w selected eagles' feathers, and a soft-tanned buck- t;^H skin suit trimmed with ermine tails. It was ' Jw decorated across the shoulders and along the arms and legs with col- ,/ ^miJtMfvj^ oured porcupine C[uills, WtmSKLM beautifully laid. When it was time to commence ^^pM! a figure, he moved about . the circle, wand in hand. B^P^^^ • '^^v\':^ri^-5L£i hustling the dancers out Wolf Eacile Dancjng. and giving sharp raps to those who lagged behind. He was as considerate, however, as he was energetic, in enforcing discipline, for he devoted part of his efforts to seeing that visiting :-Indians were comfort- ably seated, and that the women and children were supplied with drinking water. The most interested of the large circle of spectators seemed to be Nokoa, the small son of Wolverine. He XX DANCE OF THE KISAPA SOCIETY 275 was seated beside his mother, watching with filial admiration every movement of his father, who was taking part in the dance. Nokoa wore a beaded neck- lace of many strands and a fringed buckskin suit. His Lbadek of Kisapa Dance. bright eyes fairly danced with excitement, when his father led him out before the company. He stepped forward fearlessly, swaying his small body to and fro, aiming his stick as if it were a gun, while his little moccasined feet kept perfect time with the beating of the drums. T 2 276 THE OLD NORTH TRAIL chap. While tliey were feasting, Running Crane addressed the people : "I am now glad in my heart to see you gathered together. The young men are dressed in their beautiful clothes, and they dance well. It is not often that we have such a good time, — only once a year. Lawless shooting has all been stopped, and we have ceased to count coups, yet we are all happy. I hope that the Great Father (the President) will not stop our coming together, for it Running Ck.^ne addkesstng the People. does not last long. Let the old people restrain the young men, so that we may break camp and return to our homes without having any disturbance. I have now finished. My name is Seco-mo- muckon (Running Crane)." Nena-es-toko (Mountain Chief) then arose to tell of the old days and how he used to dance. He urged the people to be generous and give many horses to the Sioux, because they were visitors, and had come on a long journey from the far east. He held a small stick, XX DANCE OF THE KISAPA SOCIETY 277 which represented a horse, and, when he had finished speaking, stepped across the circle and handed the stick to a Sioux Indian. From the crowd of spectators there came tlie voice of anotlier okl chief singing, " Good man, giving away your liorse so generously." A band of Indians, under Chief Little Plume, ap- peared on a high ridge to the north, representing a victorious war party returning to the tribal camp with spoils. Their faces and horses were decorated with paint, and they were dressed in beaded buckskin clothes 'BTT~**^''gE:'-''i Copyright in the United States by Waiter lUeCtintocL: Sham Battle ey Horsemen. and war-bonnets. They rode rapidly across the plain in single file, and entered camp at a gallop with war whoops and piercing yells. Then, forming into line, with Little Plume in the lead, they marched slowly around the camp circle, with rifles in the position of firing, holding aloft the sacred Spear and singing their song of victory.^ The warriors then gathered together in the large open space in the centre of the camp, where they gave exhibitions, before the tribe, of sham battles, ' Song 4. See page 514. 278 THE OLD NORTH TRAIL chap. both on horseback and on foot, re-enacting their vic- tories of former days. I also witnessed some exciting horse races. The course lay over a level stretch and along a low ridge, where crowds of Indian spectators were seated. On one side was the tribal camp of picturesque lodges. The surrounding prairies were dressed in the living green of spring, embroidered with wild flowers. The distant snow-covered peaks of the Eocky Mountains furnished a magnificent background, at the head of the course. The young riders were completely stripped. They were excellent horsemen, riding fearlessly the wildest bronchos, using no saddle, and, for a bridle, only a rope passed through the horse's mouth. I secured an excellent view of the most exciting race of the day, by standing near the finish, where a large crowd of Indians had gathered, wagering, instead of money, horses, cattle, robes, blankets, and even provisions upon the result. At the start, the horses could be seen rearing and plunging, until a loud shout was heard, and we realised that they were off. As they passed us in a cloud of dust, the riders, excited by the shrill war whoops of the spectators, shouted in turn to their horses for greater speed, lying low upon their backs and beating them with raw-hide quirts. They finished amid intense excitement and rejoicing by the Indians, who bet on Bull Shoe, their horse, which won by a narrow maro-in. While eating our evening meal. Strikes -on-both-sides suddenly opened the door, exclaiming, " Come quickly A-pe-ech-eken,and see the Pena-pes-ena Warriors (Below People or Sioux)." I was just in time to photograph them passing in a long line. They were led by Lone Dog as chief, and riding beside him were Red Boy, Bear Paw, and White Eagle. They were dressed in beaded XX DANCE OF THE KISAPA SOCIETY 279 280 THE OLD NORTH TRAH. CHAP. clothes of bright colours, with horned head-dresses and feathered shields on their backs. Many tinkling bells were attached to their horses, which were also painted and otherwise decorated. They marched slowly through camp, holding their spears and feathered ensigns aloft I'aeade of Siuux Wakriuks. and singing in unison a striking Celebration song ^ with the words : " Oh, Blackfeet ! we have heard you boast in the past that you were becoming like white men. We now behold you taking part in these ceremonials, poorly dressed, and with few of your Indian clothes left." In accordance with a time-honoured Indian custom, it was expected that those before whose lodges they stopped and sang would give them presents. If the Blackfeet were not generous, they could not expect many gifts, when the return visit to the Sioux would be ' Song 5. See page 514. XX DANCE OF THE KISAPA SOCIETY 281 made. After completing the circle they dismounted at the lodge of Ahkiona, where they gave a ceremonial. When Ahkiona had visited the Sioux they presented him with a Medicine Pipe. On this occasion the Pipe was to be returned to its former owners. Exhausted by the excitement and heat of the day, I returned to my lodge and was soon asleep in spite of the singing and drumming of the dancing Sioux. But it was not long before 1 was rudely awakened by the fierce snarling and yelping of a vicious dog-fight near by. The fight of this single pair quickly roused other dogs and they rushed together to engage in a mass fight. Soon hundreds of dogs in all parts of the camp, excited by the uproar, united in a great deep-throated mournful howl, such as is only heard in a large Indian village, and resembles the howling of an enormous pack of wolves. When their dismal chorus had finally died away, 1 stepped outside the lodge. The full moon was rising from the plains, flooding the camp with its light. The lodges with their crowns of tapering poles stood out in sharp relief against the burnished eastern sky. To the west were the dim outlines of the rugged Eockies, behind which a large planet was slowly sinking. The constellation of the Northern Crown (called " The Camp," by the Blackfeet, because of the suggestiveness of its outlines) had passed over into the west, while, in the east, the sparkling Pleiades (Lost Children) were rising above the plains. Although it was late, the camp was still so throbbing with life that sleep was made impossible. Many young men were on horse- back, singing Riding songs ^ as they rode around the circle of the encampment. The dance at Ahkiona's ' Song 6. See page 514. 282 THE OLD NORTH TRAIL chap. lodge was finished, and the Sioux were returning to their quarters, singing a Travelling song in their own tongue. When they had finished, the answering notes of a Nieht song " were heard from a small band of Blackfeet, sitting on the shore of the lake. A large company of men and women on horseback, having learned a Celebration song ^ from the visiting Sioux, rode slowly through the camp singing it at intervals. Red Fox and his young wife, riding the same horse, made circuits of the camp, singing a Night song of remarkable beauty. I saw them very distinctly, when they passed, their strongly coloured Indian clothes showing in the bright moonlight. The woman rode in front, wearing a magnificent bonnet of eagle feathers, belonging to her husband, and a buckskin dress heavily beaded across the shoulders. Red Fox wore a band of weasel skin around his head, with an eagle feather erect in his back hair. A beautifully tanned elk-skin robe, decorated with red stripes of porcupine quills, extended in graceful folds from his shoulders backward over the horse's tail. He carried a string of bells, which he used in marking; time for their sineins. Their song had a very pronounced rhythm, which was in perfect time with the slow trot of their horse. They continued their striking duet at intervals through the night, not stopping until day began to dawn. When I first heard the Blackfeet sinking together in unison, with untrained voices, the women's an octave higher than the men's, my impressions were not pleasing. But, having learned severrd of their airs, and mastered the peculiar intervals and difiicult voice vibrations, so that I could join in their singing, the wild beauty of their music dawned upon me. Their music seemed so 1 Song 7. See page 515. 2 See page 514, footnote. XX DANCE OF THE KISAPA SOCIETY 283 thoroughly original in its conception, and so unique in the method of expression, that I became filled with the desire to do something for its preservation. It strongly appealed to me, that its development through past ages had been independent of all sources of inspiration or colouring, other than those of their natural environment of mountains, forests and plains, their wild life of hunting and warfare, their Sun-worship, and those emotions and passions which are common to the human heart the world over. I also felt that the beautiful motives of their sacred hymns, war-songs, love and night songs, springing from these aboriginal sources, like pure water from a moun- tain spring, were so entirely original and thoroughly American, that they ought to be rescued from oblivion and permanently preserved.-^ ' See Appendix, pp. 513-15. Andante LOVE SONG ii 3 Copyright in United States by Walter McCtiiUock. CHAPTER XXI CEREMONIAL OF THE SUN-DANCE The Mad Dogs build the sweat lodge. — Ceremonial of the sweat lodge. — Tribal parade of men and women on horseback. — Elaborate and interesting costumes. — Impressive evening ceremonial in Mad Wolf's tipi. — Prayer of the head chief. — Indian humour. — Practical jokes. — Dance of the Brave Dogs. — Bringing in the poles and branches for constructing the Sun lodge. — Ceremonial of felling a tree for the Centre Pole. Ten of the Mad Dogs rode to the river to cut one hundred long willow branches for the large sweat lodge. On their return, they entered from the side that faced the setting sun. Forming in line, they marched slowly round the camp circle, holding the green branches high in the air, and singing their society song in unison. When they returned to the j^lace where they had entered, they built the framework of the lodge there, by firmly setting the willow branches in the ground, and bending them into the form of an ellipse, about four feet high, facing the entrance toward the rising sun. The north side was painted red and the south black. When the sweat lodge was finished, other Mad Dogs were called upon to gather one hundred stones of the size of a man's hand. If a stone were to fall, it foreboded misfortune, and if, during the day the men building the lodge either drank, or washed, it was believed to bring rain, which would interfere with the ceremonies. A fire was built for heating the stones. CH. XXI SUN-DANCE CEREMONIAL 285 Blankets and robes were thrown over the framework of the sweat lodge and, when all was in readiness, the occupants of the sacred tipi came forth. Mad Wolf led, followed by 0-mis-tai-po-kah, Bull Child, Spotted Eagle and Natosin. Then came Natokema and Gives- Framewoek of the Sweat Lodge. to-the-Sun. They walked once around the sweat lodge and Grives-to-the-Sun took her seat on the west side. She sat smoking and praying, while the priests, with their helpers the Mad Dogs, stood on the south side. A hole was dug inside the sweat lodge to receive the heated stones. The earth was carefully placed on one side, because it symbolised the earth thrown up by the 286 THE OLD NORTH TRAIL chap. underground animals (beaver, otter, badger, and coyote). Mad Wolf then arose and, taking off his blanket and moccasins, placed them beside Gives-to-the- Sun. He entered the sweat lodge followed by 0-mis- tai-po-kah, Bull Child and Spotted Eagle, for inward purification and to pray to the Sun, Moon and Morning Star in behalf of their people. The paint was blessed :'- J >J 1 .,. y ^M m2J if ^ *v. W^^jL-A ^ WmMkki^ 'i^m i^^^'^^'- »lif^fil'''' .' $§"-:'■ ^HBfl|||^^^HBi|H^'^%fP Mad Dogs Riding with Willows. by Gives-to-the-Sun and along with a buffalo skull was handed to Mad Wolf He placed the skull beside the hole, the nose pointing toward the west. It was laid upon the Soyotoiyis, a luxuriant meadow grass gathered from beside springs. Spotted Eagle worked the paint in his hands and, using the tips of his fingers, marked black spots on the north side of the skull to represent stars, and red for the sun on the south side. While all were chanting in unison, "I now put you into the sacred place," XXI SUN-DANCE CEREMONIAL 287 Spotted Eagle stuffed the grass into the nose and ears of the buffalo skull and tied it around the horns, symbolising the feeding of the buffalo. The Soyotoiyis (Carex Nebraskensis praevia) was the favourite food of the buffalo. Those inside the sweat lodge waited until they saw smoke rising from the sweet grass burning -irv-n^. -mm Priests Walking Around Sweat Lodge. outside, a sign that the stones were fully heated. They then sang four songs, the fourth being, " This spot is a holy place," and handed out the buffalo skull to the Brave Dogs, who reversed the head, pointing the nose towards the east, and laid it upon the pile of earth, which represented the underground animals. One by one the heated stones were passed into the sweat-lodge and dried sweet grass laid upon the stones. Mad Wolf placed his hands in 288 THE OLD NORTH TRAIL chap. the rising smoke and, rubbing tliem over his body, chanted and prayed to the Sun : " May our lives become as strong as the stones we have placed here." Water was thrown upon the hot stones, and, as the vapour arose, lie prayed again : " May our lives be as pure as the water, that we may live to be oldand always have water to drink." Spotted Kagle Prei'aeinu Buffalo Skull foe Sweat Lodge Ceremonial. The Mad Dogs uncovered the sweat lodge four times, that those inside, dripping with perspiration, might cool off. Each time it was closed, water w^as thrown upon the hot stones. While the priests inhaled the vapour, they chanted and prayed to the Sun, Moon and Morning Star, that their children might live to be old, and always have plenty of food. When the Mad Doo-s XXI SUN-DANCE CEREMONIAL 289 uncovered the sweat lodge the fourth time, the priests came out. They were given meat, but before eating, a blessing was asked upon the food, each breaking off a small piece and, with a prayer, planting it in the ground. The ceremonial was finished, when the Mad Little Plume. Dogs tied the buffalo skull, with strips of bark, to the framework of the sweat lodge, the nose pointing towards the rising sun. Mad Wolf then arose, and, followed by the priests and medicine women, led the way back to his tipi. They walked slowly and in single file, with heads reverently bowed, carefully avoiding the crossing of the trail, by which they had left the tipi. u 290 THE OLD NORTH TRAIL CHAP. A sweat lodge had been built in each of the four camps, made previous to the large encampment, in which the Sun-lodge was constructed. In the first camp, it was built on the east side ; in the second, south ; in the third, west and 'in the fourth, on the north side, following the course of the sun through the sky in summer. Preceding the Eaising of the Pole," it was Copurbjld ill Viiite.d States by Walter McCtintoctc. Blackfjset Assemelixg foe Tribal Parade. customary for the tribe, both men and women, to dress in their finest clothes and to paint and decorate their horses with feathers for a parade through the camp. On this occasion the women, who were to take part in the Scalp-dance that followed the parade, were permitted to wear their husbands' eagle feathers in their hair. There were many elaborate and hand- some costumes. Little Plume, a leading chief, wore a XXI SUN-DANCE CEREMONIAL 291 hat made of a beautiful red fox-skin wound round his head, the tail of the fox hanging down behind. The crown of the hat was decorated with pieces of white weasel-skin, and two large eagle feathers stood erect at the back. His shirt and leggings were of soft- tanned buck-skin, heavily beaded and ornamented with many black-tipped ermine tails. The wife of Mikosta 1-, 7'i •it" A A "ft ^^ /^SSH f ■H ^^H^^hH^ l^At. ft? ■ ' " ili- '''^M ft^^Bt MmBM^ ttmm^ i§n .1 PpHMr ' HUufliKK .Iff •^ % lOjl ^P^^^-^t^"' ^, 7'', ■^^ 4 HBJilTipyrTt'^' 1 1 1 ^^111 ilwy^^Wlif ." sO^s^Si" *^ -''^^^l pi;Z§^^^a'gil^3irt^/*i™fflB;-.-.. .ixL. '^vM-m^^MiL^KL The War Chiefs, Little Plume and Little Dog, Le^Cders of the Parade. wore an otter-skin hat, with many shells as ornaments ; a buck-skin dress with two hundred and fifty elk tusks attached and an otter-skin across her shoulders. Her saddle had deer-antler pommels with beaded pendants and a beaded buck-skin crupper. Brightly coloured feathers were fastened to her horse's tail and a large cluster of eagle feathers hung from his neck. One young man was dressed as a clown, or jester. He u 2 292 THE OLD NORTH TRAIL chap. XXI SUN-DANCE CEREMONIAL 293 rode a black horse, his face and hands painted black, and he wore a long black robe, which extended from his shoulders over his horse's tail and flowed out behind when he galloped. All marched slowly around the great circle of the encampment, singing in unison, some holding aloft scalps tied to long willow sticks. Sacred Tipi with Green Branches Outside. others long streamers of eagle feathers and feathered shields fastened to poles. On the evening of the third day, the Sun-dance priests came, one by one, to Mad Wolf's tipi. In this service 0-mis-tai-po-kah and his wife gave final instructions to Mad Wolf and Gives-to-the-Sun, concerning the important ceremonial of " Raising the Centre Pole," which would take place on the following day. Green branches had been 294 THE OLD NORTH TRAIL chap. placed around the lodge on the outside, as the sign that only those bidden should enter. I stood near the door listening to a weird chant led by Mad Wolf. At intervals the low monotone of the priests was joined by the shriller voices of the women. Gradually the chant died away and there was silence, finally broken by Mad Wolf's voice directing that the fire be replenished. When a brighter flame lighted up the lodge, I decided that this was the opportune moment for entering, and so opened the door. In the uncertain firelight I was not recognised and two priests motioned me away. When I gave my Indian name, they bade me enter. On Mad Wolf's left were 0-mis-tai-po-kah, Natosin, the chief from the north, and the Sun-dance priests ; on his right, Gives-to-the- Sun, the sacred woman, Natokema and their assistants. All the women wore gray blankets coloured with dull red paint. Apisaki, daughter of Natosin, alone wore a blanket of brilliant colours. She was unmarried and had accompanied her father, that she might witness the medicine-lodge and become familiar with its ceremonials. Over the head of Mad Wolf hung the Medicine Pipe, and near by were the sacred bundles of the Beaver Medicine and Medicine Bonnet, the latter to be worn by Gives-to-the-Sun, during the ceremonial of " Raising the Pole," on the following day. In front of Mad Wolf was an altar, or holy place, made by cutting out the grass and smoothing the soft earth. It was lined with juniper (red cedar). At the foot, and bending towards the west, was a single stalk of wild rhubarb (cow parsnip), with an eagle plume fastened to the top. The wild rhubarb and plume were used by the Indians in the Sun-dance ceremonial as symbols of lightness, and were believed to favour the safe raisino- XXI SUN-DANCE CEREMONIAL 295 of the Centre Pole. A young warrior was chosen to secure a rhubarb plant in bloom. Carrying it to the sacred tipi, he stood outside and announced, "Here is the wild rhubarb." When Mad Wolf bade him enter, he passed on the south side of the fire, laying the plant across the altar. Copyright m United States hij Walter McClintock. Interior of Sacked Tipi with Son-dance Priests and Medicine Women (Altar is in foreground.) Mad Wolf rubbed it with black paint, and, tying an eagle plume to one of the stalks, placed it upon the altar. Soft tanned buffalo and elk-skins were spread out, and rattles for beating time were distributed. Mad Wolf directing that two be given to his white son. Two redstone pipes were passed around, one for the men and the other for the women. It was Morning Plume's duty to see that the pipes were filled, and by 296 THE OLD NORTH TRAIL chap. his side lay a large beaded tobacco bag, extra stems, and a tobacco board for cutting. 0-mis-tai-po-kah, as the father or instructor, gave directions for conducting the ceremonies, the way the medicine bonnet should be worn, and the songs that should be sung, while placing it upon the head of Gives-to-the-Sun. He warned Mad Sacred Woman Husband with Rhubarb Stalk. Wolf that if the ceremonials were not accurately performed, misfortune would follow. He advised him to refrain from the use of sweet pine (balsam fir), as incense during the Sun-dance. He made this injunc- tion because in the tradition the Sun instructed Scarface to use sweet grass as incense. He also cautioned all to use great care in " Raising the Centre ; XXI SUN-DANCE CEREMONIAL 297 Pole," and in building the Sun-lodge, reminding them of the well-known chief, who had died soon after the Pole had been carelessly allowed to lean towards him, and warning them that, if any part of the sacred lodge should fall, sickness and death would result. O-mis- tai-po-kah then prayed : " Great Sun Power ! I am praying for my people that they may be happy in the summer and that they may live through the cold of winter. Many are sick and in want. Pity them and let them survive. Grant that they may live long and have abundance. May we go through these ceremonies correctly, as you taught our forefathers to do in the days that are past. If we make mistakes pity us. Help us, Mother Earth ! for we depend upon your good- ness. Let there be rain to water the prairies, that the grass may grow long and the berries be abundant. O Morning Star ! when you look down upon us, give us peace and refreshing sleep. Great Spirit ! bless our children, friends, and visitors through a happy life. May our trails lie straight and level before us. Let us live to be old. We are all your children and ask these things with good hearts.'' During the prayer of the head chief, all heads were reverently bowed, and at the close they joined earnestly in an Amen. While inside the sacred tipi, I took part in the ceremony, beating time with my rattles and joining with the priests in the solemn chants. Sounds from the outside attracted my attention and led me to leave Mad Wolf and his company. They were so deeply engrossed in their solemn service that they did not seem to notice my withdrawal. Going out from the dimly lighted sacred tipi, I met a group of young men dressed in their gay trappings on their way to a dance. They were singing a Society song in unison, the bells fastened about their legs jingling at every step. A horse passed, ridden by two young fellows, singing together the " Black Tail Deer " song, while making the rounds of the camp. Suddenly a band of Indians rushed out from behind a lodge. 298 THE OLD NORTH TRAIL chap. With piercing war whoops they closed around the two singers and beat their horse, causing it to buck and plunge, but the riders pluckily held their seats. Finally, amid laughter and shouting, they distanced their pursuers, galloping oft" over the prairie. Gaiety and humour are unexpected qualities to find concealed behind the habitually stoical and solemn exterior of the Indians. But, when one has been intimately associated with them in their camp life, he will find many indications of their playfulness and. keen sense of humour, and that, when free from care and enjoying plenty, they are as light-hearted and as happy as children. While passing a lodge, I heard a man's voice calling loudly, " What has become of the fellow that went after my horse ? " When he repeated it, those in the near lodges took up the cry, as a joke. One clan after another quickly joined in the clamour, until the entire encampment was in an uproar, to the great amusement of everyone. Awunna told me of one of his pranks when a youth. With some companions they captured a wild yearling colt, and pushed it into the lodge of one of the older chiefs, who was unpopular, tying down the door flap. The thoroughly frightened colt bucked and squealed, scattering the inside fire, upsetting everything and kicking at the occupants, who almost overturned the lodge in their mad scramble to escape. It was considered a practical joke for young men to lasso and overturn the tipis of old women at night, especially those of elderly single women, who lived alone near their relatives. One of them passing on horseback, would skilfully throw his lariat over the tops of the poles and, with the other end securely XXI SUN-DANCE CEREMONIAL 299 fastened to the horn of his saddle, would start off at a gallop. The tipi would be jerked from its fastenings, the old woman would be startled from her slumber by the disappearance of her home, as if struck by a hurricane, and she would be left sitting up among her 4. ..M -i^il'' ^ ^ \j^.^:. M^jm^ 'vBmHk ^gSi '' —7; ;5.;.-; .'.' ' \ -. , ' '""''''" '"r . ,> ?;f', v'^ j-i.i* 1^^^ :■,■■■■•".■■'■- ;'-;/'''''-V:.v'""^i-: -. ■■ -'rMS^ mmm v;-:^ V^vS^-:"'.'^' V^'-'" :;{Pi8i I^W%S _'■' . ■''■'■ ;'".; ■■;.,,;, ■ -. •.,;,'■ ■■■ ■.■ ,, . :,■'" ": Old Woman's Small Tipi. belongings, frightened and embarrassed by her sudden exposure to the public view. The sounds of drums came from the large lodge of the Mutsaix (Brave Dog Society), where a crowd was gathered to watch their dance around an inside fire. Crawling beneath the side of the tipi, I found myself among the squaw spectators, who were so completely absorbed in the dance, that they took no -notice of my sudden appearance in their midst. The dancers laid 300 THE OLD NORTH TRAIL chap. aside their blankets and their naked painted bodies looked as savage and frightful in the firelight, as they could make them. All had eagle-bone whistles in their mouths, which they blew while dancing. They wore belts, made of grizzly bear skins, with the tails hanging behind. Mikasto, as the chief of the band, had other distinctive marks. He alone carried a rattle. On his head was the scalp of a large gray wolf, the skin of which was split and hung down his back with the tail almost touching the ground. Four of the dancers were painted black. Four others, as gray wolves, were covered with white clay, and had black streaks painted under their eyes, also a black circle on the back. They carried long spears painted white, with four eagle feathers attached to them at regular intervals. They circled around the other dancers imitating wolves driv- ing together a herd of buffalo. Two other dancers satin a hole, near the door, representing grizzly bears in their den. Their bodies were painted red and they had black streaks downward across the eyes. Whenever the wolves herded their band together, the grizzly bears jumped from their den, and pushing to the centre of the throng, drove the dancers out and scattered them. The bears returned to their den, while the wolves again began herding. After the dance was finished, the Mutsaix marched through the camp, singing their society song and calling out, " Let everyone be quiet to-night, because the sacred woman is going through her ceremonial and should not be disturbed. Let all rest well, for to-morrow we will build the Sun lodo-e " After completing the circle of the camp they separated. The labour of securing poles and branches for the Sun-lodge had been evenly distributed among the tribe. Each clan was required to furnish and put XXI SUN-DANCE CEREMONIAL 301 its share in place. Women mounted on horseback carried the poles to camp, riding on either side of them and holding them up from the ground with lariats fastened to their saddles. The men also walked beside the poles, as an extra precaution to prevent their touch- ing the ground, which was considered unlucky. Followed by a large crowd, singing war songs and with the Mad Dogs shooting their rifles, they entered camp from the north, south, east and west, carrying the poles to the place chosen for the Sun-lodge. Mad AVolf selected the tree to be cut for the Centre Pole. He struck the tree four times, and then handed the axe, which was painted red, to Gives-to-the-Sun. While she chopped, she prayed, " Oh tree ! I ask that you will fall easily. I promise to plant you in a new place and to give you many presents. May you stand firmly in your new home.'' A large crowd watched the cutting of the tree, praying to the Sun that it might fall with its prongs flatwise, and not be broken. The crowd cheered, when it swayed, and, while it was falling, many of the warriors fired guns into the branches. When it struck the ground, they jumped from their horses, and with shrill war- whoops broke the branches, " counting coups," as if it were an enemy. After they had trimmed the tree, its forked top was lifted upon a double travois. It was then borne to camp and laid beside the open hole made to receive it. CHAPTEE XXII RAISING THE CENTRE POLE Ceremonial of painting Mad Wolf and clothing the sacred woman. — The priests and sacred women appear before the tribe. — The Feast of Tongues. — Making vows in behalf of the sick. — Awasaki's prayer for her grandchildren. — Ceremonial of " Cutting the hide." — Warriors assemble according to clans. — They march holding long poles aloft. — The tribe sing the Hymn to the Pole in unison. — An impressive scene. — The priests and sacred women bless the Centre Pole. — The warriors raise the pole and comjjlete the Sun-lodge. — Points of resemblance in the Feast of Tongues to feasts of the Jewish and Christian Churches. On the morning of tlie fourth clay many assembled to witness the ceremonial of decoratino- Mad Wolf with the black paint and clothing the sacred woman. • As Gives-to-the-Sun put on the ceremonial dress, made from the skins of antelope and black-tail deer, the women assistants sang and made signs in imitation of deer and antelope. While putting on her medicine bonnet they sang : " I want the weasel tails.'' When the elk-skin medicine robe was thrown about her they sang the Elk song, making signs with their hands, imitating the movements of elk, swaying their bodies like trotting elk and giving the elk call. Food was carried to the side of the Sun lodge, where the entire tribe assembled for a feast, seating themselves in long rows upon the ground. When the waiting people heard the Elk song, they knew the ceremonial in CH. xxri RAISING THE CENTRE POLE 303 Mad Wolfs tipi was nearly finished, and some eagerly exclaimed, "It is now time for the sacred woman to come forth." Gives-to-the-Sun, her face completely hidden by the medicine bonnet, was lifted to her feet by Natokema. She waited, leaning upon her cane for support. A line was formed, led by 0-mis-tai-po-kah. Then came White Grass, Natosin, and Mad Wolf, ■ ■^'^-^ d^ A| k!2 1 1 ! 1 1 Pkocession of Priests and Sacred Women. carrying the wild rhubarb stalk with eagle feathers attached. He was followed by Natokema, Gives-to-the- Sun and their assistants. The jarocession moved slowly to a temporary shelter, or " lean-to " of canvas, near the site selected for the Sun-lodge, where they seated themselves. The parfleches of sacred tongues were opened. At this time, if there were any sick among the people their female relatives or friends came forward to pray to the Sun for their recovery. They 304 THE OLD NORTH TRAIL chap. took pieces of the consecrated meat and came before the tribe, the priests, and the givers of the Sun-dance. On all sides women were standing and facing the setting sun, each with right hand upraised, holding aloft portions of the sacred food, making vows, Priests and iSaceed Women Beneath the Sun Shelter. confessing aloud and praying for their relatives standing beside them. Awasaki, an old woman, the wife of Painted Wine, came forward with the children of Wakes-up-last,^ her SOD. When the small line was properly formed, Awasaki, raising her voice, called upon all to hear. The silence and respectful attention of the spectators, the grandmother, and the children by lier side, standing before the venerable chiefs and medicine women, made ' See Appendix. XXII RAISING THE CENTRE POLE 305 give an impressive scene. Awasaki said, " I now Spotted Eagle a good horse, and ask him to pray for my sick grandchild." Spotted Eagle arose and prayed, " O, Sun ! I am praying for this woman because she is pure. She will take some of the holy food and will eat with you and with the Underground Spirits that her sick one may recover. Listen, Sun, and hear us ! Grant us all life and health ! " Awasaki having taken a piece of tongue, broke off and %'' '-'^■^^K ' *'^^^^^^^^^^^^^^^H t: AwAs.iKi Praying for Her Grandchildren. ate a morsel of it, facing the sun. Holding up another piece, she prayed, " Great Sun Power ! I give you my life to-day, because I have always been a pure and honest woman. I promise now to eat with you and with the Underground Spirits, that my grandchild may recover. I am praying also for these children standing before you, that they may grow and be strong, that they may have long life and may never suffer from hunger. Hear us and pity us ! " She planted another piece of tongue in the ground, and divided the remainder among her friends, to help them lead good lives. X 306 THE OLD NORTH TRAIL chap. A green hide was stretched and pegged upon the ground, to be cut into strips for binding the framing poles together. P'or tliis ceremony, Three Bears, a noted warrior, was chosen, because lie had once killed an enemy with his knife. He was selected by Eagle Head, the cutter of the hide of the year before. It Women Making Vows Holding up Pieces or Sacked Ton sometimes happened that men cut the hide because of a vow. Three Bears sat beside a fire, in which sweet grass burned as incense, and was pamted by Eao-le Head— red over his body, and a black circle around his face. Eagle Head also prayed to the Sun that he might cut the hide properly. Three Bears stood before the assembled people with a painted knife, half red for the Sun and half black for the Moon. He first prayed XXII RAISING THE CENTRE POLE 307 to tlie Sun for power, and then, holding the knife high in the air, he called out, " Hear ! men and women, for what I speak is true. Once I made an expedition against our enemy, the Snakes ; 1 captured a band of horses and killed two men." He then cut several strips from the hide. Again he said, " I was on the war- path in the north, and fouo'ht with a O chief of the Crees. I killed him and brought his scalp back with me." In this manner Three Bears cut as many strijps as were need- ed, "counting a coup " ^ before each cutting. Each time his wife was heard singing, and after he had finished, his relatives arose and danced, because their brother had gone through many dangers and had returned safely to his people. For conferring upon him the honour of cutting the hide, Three Bears gave to Eagle Head the customary gift of several horses. Many presents of moccasins, blankets, and old clothing were fastened to the Centre Pole, as sacrifices to the Sun and Moon. It was explained that articles, which ' See Appendix. X 2 Three Bears "Counting Coups" while Cutting Hide. 308 THE OLD NORTH TRAIL CHAP. had been worn, were used as gifts, because the Sun and Moon expected offerings, but never made use of them. When the Sun was setting, 0-mis-tai-po-kah, the head chief, arose and in a loud voice directed the people to prepare for the ceremony of " Raising the Centre Pole." The men dispersed to their lodges, but soon reappeared, dressed in paint and war clothes. They Warriors with Pules Sixging Tribal Hymn. formed in four lines towards the north, south, east and west according to the clan, or camp to which they belonged. They held aloft long poles lashed together near the top, for lifting into place the heavy timbers of the Sun-lodge. The camp of Chiefs-all-over was first in line. They led off in singing the grand old hymn, " Raising the Pole," ' given to the Blackfeet by the Sun through Scarface, and sung by them, in order that ' Song 8. 8ee p. 311. XXII RAISING THE CENTRE POLE 309 the Centre Pole might rest firmly in the ground. The singing was taken up by the different camps as they formed in line, the Bloods, Big Top Knots, Buffalo Chips, Don't Laughs, Skunks, Lone Eaters, Grease Melters and Small Eobes. The lines moved forward from the four points of the compass towards the centre. Mad Wolf, with the priests and medicine women, passed slowly and in single file into the Sun-lodge. Gives-to- ^^^^^-^IK ^^-.'^^ ^B^Bt^wsy^^^^^^^Ki^friy^^y^T'' tL 1 ^^^^^^H^^^^^^^^HT^ -\4 . M ■B 1 Thbong of Women and Children Surrounding Warriors while Raising "Centre Pole." the-Sun took her position with Natokema beside the forks of the Centre Pole. Four times the lines of warriors advanced and stopped. On the fourth advance, they stood in a large circle around the unfinished Sun-lodge, singing in unison. The solemn and inspiring notes of their great " Hymn to the Pole" floating out over the quiet plain, the light of the evening sun, now sinking behind the Rocky Mountains, falling upon the strong and earnest faces of the chiefs and medicine women and 310 THE OLD NORTH TRAIL chap. the religious dignity of the occasion, combined to make the scene most impressive, one never to be forgotten. M^hen all was ready, 0-mis-tai-po-kah called in a loud voice, " Hurry ! raise the Centre Pole quickly, that the sacred woman may eat and drink, for she is famished." A bundle of willow branches was tied in the forks of the Centre Pole, representing the nest of an eagle. Mad Wolf stood upon the branches waving his robe in imitation of an eagle about to fly. When the priests shook the branches as if driving the eagle from its nest, Mad Wolf blew shrilly upon his medicine whistle, in imitation of an eagle screaming, and jumped from the Pole. The eager throng of women surrounding the lines of warriors closed in, shouting, " Hurry ! " and praying, " Great Sun Power ! May our part of the sacred lodge go up safely, for we do not want to lose any of our relatives.'' The lines broke and the warriors rushed towards the Sun-lodge, with shrill war-whoops. The Centre Pole was quickly raised by means of lariats. The young men with poles lifted the girders into place and branches with foliage were placed against the sides. A small opening towards the west was left free from branches. These were secured and put in place by Mad Wolf and Gives-to-the-Sun, at dawn on the followine day, that they might do their share in the labour of building the sacred lodge. The Sun-lodge was thus completed and ready for occupancy. In it the entire tribe assembled, during the remaining days of the festival, to witness the ceremonies and dances under the leadership of Spotted Eagle, Bull Child, and other medicine men. Gives-to-the-Sun's fast was now ended. She returned xxii RAISING THE CENTRE POLE 311 to her tipi and was given a small quantity of nourishing soup, while Mad Wolf again entered the sweat-lodge to remove the black paint, and to pray for his people. The preparatory services, the consecration and setting apart of the food before its distribution, the religious assembling of the people, the symbolic act of eating a small portion of the consecrated food by each, the giving of thanks and prayer before partaking and the purification beforehand of those conducting the ceremonies, — all these impressed me by their religious significance, and the many respects in which this Blackfoot Feast of Tongues resembled the Jewish feast of the Passover and the Lord's Supper of the Christian Church. TRIBAL HYMN, "RAISING THE POLE" IVith spirit - ^«« A A 3 3 A p^^-1^ - r— '-*--^>-t:-l:grzg=:m7.-jz=«z*-^3ztigz=!'-±=Ziifc[ Copyright in United States hy Walter McClintock. CHAPTER XXIII INSIDE THE SUN-LODGE. Three medicine men have charge of ceremonies. — Bull Child's famous medicine robe. — Sacred booth of the medicine men. — Great crowd of people at Sun-lodge. — People are painted by medicine men. — Society dances and "counting of coups." — Big Beaver tells of his vow. — Kit-sta-ka's song to her dead lover and suicide from a high cliif. — Self-torture by warriors at the Sun-dance in former days. — Story of the fulfilment of a vow by Two Bears. — An approaching storm. — Interesting contest between two medicine men as weather- makers. — Mad Wolf's farewell speech. — The tribe breaks camp. — Death of Mad Wolf. Spotted Eagle, Mas-te-pe-ne and Bull Cliild, prominent medicine men, were chosen by the chiefs to take charge of the ceremonies to be f^iven inside the Sun-lodfje. On the morning of the fifth day they walked slowly through camp, dancing and blowing their medicine whistles as a signal to the tribe that they were proceeding to the Sun- lodge. Bull Child wore a robe,-' famous among the Blackfeet, and purchased by him from " Brings-down-the-Sun," a celebrated medicine inau of the north. Many bird and animal tails were attached, including those of the eagle, owl, weasel, mink and gopher. It had also a small bell, two shields and several pieces of fragrant punk from the Cottonwood tree. There were paint marks on the back of the robe to represent stars. One group of seven, across the shoulders, to represent the ' See Appendix. 812 CH.xxiii INSIDE THE SUN-LODGE 313 Great Bear, and, under the right shoulder, a cluster of six to represent the Pleiades. In the centre of the back, the Sun was represented by a double circle in black and red, and there was also a small Maltese cross for the Morning Star. Before entering the Sun-lodge, Bull Child gave a long dance outside. In one hand he held owd and crow tails, which belonged to the medicine of his robe ; and, in the other, an eagle wing that went with his medicine bag. The symbolic de- signs painted upon his face and body had been revealed to him by the Sun in a dream, while sleeping in the medicine booth of a former Sun-dance. The marks upon his arms represented the rainbow, those upon his cheeks stars. Across his mouth was a rprl prn«« fLp airrn Bvhi. Child with His Celebkated a lea cross, tne sign medioine Rode. of fasting. Upon the centre of his forehead was a red disc for the Sun and upon either temple two yellow streaks for sun dogs. Upon the front of his otter-medicine-hat was fastened a white shell representing the sun, and above it was painted a crescent for the Moon. At the back of the hat were two spotted eagle feathers, and in his hair a single red eagle plume. When he danced, he faced first towards the rising sun, blowing his medicine whistle and making mysterious 314 THE OLD NORTH TRAIL chap. motions with both arms extended towards the sky. Then he danced facing the west and waving the eagle wing in the direction of the setting sun. The door of the Sun-lodge faced towards the east. Opposite the entrance upon the inside, was a small booth for the exclusive use of the medicine men. It was closely interwoven at the sides and back with ground- pine to bar inquisitive eyes from the outside. The The Sun-lodge, floor was made of earth taken from the foot of the Centre Pole. It was hardened by wetting and then covered with white clay. Pine boughs were spread within upon which they slept. When the medicine men entered the booth they announced that they would fast four days, which meant to the tribe that the Sun-dance would continue four days longer. During this time the medicine men ate but four bites of dried meat before sunrise and four more after sunset, with an xxiii INSIDE THE SUN-LODGE 315 allowance of but one small shell of water. They might eat gooseberries and sweet cottonwood pulp, provided they were brought to them. They could not gather them, nor leave the booth during their fast. The Indians surrounded and crowded into the Sun- lodge in such numbers that it was almost impossible for more to enter, or for those that were within to withdraw. Seats were reserved for the lodge-giver with The Three Medicine Men in Their Booth. his wife and their assistants. Gives-to-the-Sun was indeed highly exalted among Indian women, when she entered the Sun-lodge with Mad Wolf, 0-mis-tai-po-kah and Natokema, for she was the object of honour and veneration from the entire tribe. Robes were spread, and they took their seats near the Centre Pole, on the north side of the medicine booth. The people brought offerings, which they presented with a filled pipe to one of the medicine men. After smoking he painted the faces of the givers and blessed them with " long life and 316 THE OLD NORTH TRAIL chap good luck." Many women carried young children to Bull Child to receive his blessing. He took them in his arms, and, holding a bunch of eagle feathers in one hand and a buffalo tail in the other, gazed intently at the bright sun and prayed, that " they might be endowed with power, and have an abundance to eat throughout their lives." The space in the centre was kept open for the different societies. They were recognised, as they entered, by their characteristic dress and the painting of their bodies. Hanging their shields and weapons upon the Centre Pole, they sat down in rows to the north and south of the fire and later gave their diflferent dances. Warriors also " counted coups," narrating their deeds of bravery and illustrating them by their sham battles. The Blackfeet believe that men, who have been brave in battle, have acquired extra merit and, by recounting their deeds publicly in the Sun-lodge will thereby help their sick relatives and friends. One of these was Mukoi-sa-po who arose and prayed, "0 Sun take pity on my sick mother and restore her to health." He built a miniature lodge of branches to make more realistic his description of his attacking alone a Sioux lodge, and securing two scalps. Big Beaver, dressed in a buckskin suit, decorated with weasel skins and holding a piece of the sacred food, stood before the people saying : "Hear me! my brothers and sisters. During the moon, when snows are deep (February), I went with Esto-ko-atto to visit the Crows. On our way home, at the time of the big Chinook (Warm Wind), we were crossing the Yellowstone River. The water was high and carried us against an ice-jam. Esto-ko-atto went under and was drowned, but I crawled out upon the ice, which floated down the river. I then vowed to the Sun that, if I escaped alive, my sister would partake of a tongue for me at the time of the XXIII INSIDE THE SUN-LODGE 317 next Sun-dance. I jumped from one ice-cake to another and escaped to shore, reaching my home in safety.'' He handed the tongue to his sister, who held it up, praying to the Sun Power for all of the people. Break- ing a small piece from the tongue, she buried it in the Medicine Man Praying for Big Beaver and 'His Family. earth, praying to the Underground Spirits that all might have plenty to eat. Big Beaver then said to his sister, " Here is my horse and the clothing I wear. Give them to the medicine man. Spotted Eagle, and ask him to pray for us." The entire assembly became hushed, when Kit-sta-ka 318 THE OLD NORTH TRATL chap. arose from a group of squaws and, with trembling voice, sang to her dead lover, " This is the sacred place where I was last with my lover. Now I am left alone, for he has gone to the Spirit World where I hope to join him soon." After the Sun-dance, Kit-sta-ka was camped with the clan of Lone Eaters on Two Medicine River. One evening she was seen standing on the edge of a high cliff in full view of the camp. The Indians heard her singing this same song to her dead lover, and then saw her jump to her death. Many years ago, when the Indian tribes were at war, it was customary for warriors, who had made vows, to fulfil tliem at the time of the Sun-dance. These acts were not performed, as is sometimes asserted, for the making of warriors, nor were they regarded as deeds of bravado, but as religious expiations to the Sun, in return for favours grauted. The vows were made under various conditions. For instance, a man, starting upon an important war expedition, would pray to the Sun, promising self-torture, if he could be successful and return home safely. Sometimes a warrior, hard pressed in battle, or a hunter in a desperate conflict with a wdld animal, vowed that, if his life were saved, he would cut himself at the next Sun-dance. The devotee, in fulfilling such a vow, would choose a friend to do the cutting and have charge of him during the ordeal. Having made the incisions and thrust wooden skewers under the muscles, on both sides of his breast, he made them fast to the loose ends of one of the half dozen raw-hide ropes suspended from the top of the Centre Pole. He then danced around the pole until the skewers were torn loose. The spectators spurred him on by loud and continual singing, shouts of encouragement and admira- xxiii INSIDE THE SUN-LODGE 319 tion, and violent beating of the tom-toms. Weakened by previous fasting, lie would often fall senseless to the ground, to be revived and started again, until his flesh was torn loose, when he would withdraw within the tipi of a relative for healinsf treatment and a feast. In their frenzy greater tortures were often voluntarily under- taken. Extra incisions would be made in their shoulders and back, from which buffalo skulls, guns, saddles and other heavy articles were suspended. The dancers would run about, dragging these heavy objects after them, until torn off by the violent strain. Once, Two Bears, a young chief in a desperate l^attle with the Sioux, was surrounded and cut off from his comrades. When death seemed certain, he made a vow to the Sun and escaped. The next summer, he rode through the Sun-dance camp, telling the story of his deliverance and announcing that he was ready to fulfil his vow. He presented himself before a medicine man, who covered his body with white clay, painted black streaks on his cheeks, representing tears, and a black shield on his back, — the emblem of war. A wreath of juniper was placed upon his head and sage leaves tied around his wrists and ankles. He chose a noted warrior, who had done great deeds in battle, to cut the incisions in his back and breast. In these slits skewers were inserted, to which lariats were attached. During the ordeal Two Bears displayed no sign of pain. He directed that a herd of his own horses be sent for ; that the lariats be fastened to them, and that they be stampeded by the waving of blankets. He announced also, that he gave these horses as an offering to the Sun. The young chief was dragged a long distance before the last skewer was pulled through his flesh and he lay as if dead upon the plain. He was carried on a litter to his 320 THE OLD NORTH TRAIL chap. tipi, and root medicine was applied to his wounds. Next day he returned to the Sun-lodge, bringing a present and a filled pipe for the medicine man, who smoked and prayed for him. It is said that those who underwent self-torture generally seemed to recover, but not many of them lived long afterwards, because of the severe nervous shock sustained. The medicine men were believed to have power over the weather, and at the time of the Sun-dance were expected to drive away all storms. The following incident illustrates the extraordinary skill with which they acquire and maintain a reputation with the tribe for supernatural power. A dark cloud, with its eastern side extending far out over the plains, was seen slowly advancing along the main range of the Rockies towards the encam|)ment. The people anxiously watched the medicine men, who were quick to realise that the occasion had great possi- bilities of success, or failure for their office. Spotted Eagle and Mastepene standing in front of their people, entered into a sort of competition as weather-makers, but with much better success than the competing prophets of Baal. Mastepene, blowing his whistle and facing the black cloud, called in a loud voice, " Behold ! A. storm comes from the mountains, and you people would get wet, but I am powerful and my medicine is strong. I will now dance to keep the weather clear." He left the booth, and stepping forth into the circle danced alone. He was short, but sinewy, and as he danced, circling around with agile step, he held an otter skin towards the north, south, east and west which, with a final gesture, as if driving back the clouds, he waved over his head. A sudden change in XXIII INSIDE THE SUN-LODGE 321 the wind averted its course and it divided, as Mastepeue predicted. Spotted Eagle, jealous of the success of his rival, then left the booth. He wore the powerful medicine handed down to him by Four Bears. On his head was an otter-skin cap to make him strong and active ; in his hair an eagle feather to preserve him in battle ; while around his waist was a medicine belt to keep his body free from sickness. In one hand he A Medicine Man Making Incantations to Dkive Away a Stoem. carried a magpie and in the other a mink skin. Standing before the waiting people, he said, " Mastepene, you are wrong, for my supernatural power over the weather comes from the Sun, and is therefore stronger than yours. The storm has indeed separated, but it will again unite and return to wet the people." Again the eyes of the Indians eagerly watched the divided clouds, which actually came together and Y 322 THE OLD NORTH TRAIL chap. continued to spread until they passed over the encamp- ment with a heavy rain. The Sun had set on the last day of his Sun-dance, when Mad Wolf, the greatest orator of the Blackfeet, arose to make a farewell talk. A deep stillness fell over the assembled people as the venerable chief, with hand upraised to command attention, stood before tliera. He spoke with a strong full voice, saying : " Hear ! my children, for I speak to you with a good heart. It does us all good to assemble every summer around the Sun-lodge. We have smoked the Medicine Pipe, and the rising smoke has carried away all of our bad feelings. Many have given presents to the Sun, and some have fulfilled their vows. The old people have fasted and prayed, and now feel better in their hearts. The young men have listened to the wise counsels of the chiefs, and the young girls have seen the medicine women, chosen to fast and pray, because their lives are pure and their hearts are kindly disposed towards everyone. The Great Sun God is our father. He is kind, for he makes the trees to bud and the grass to become green in the spring-time. He gave the people good hearts, that they also might be kind and help each other. The grass is now long, and the sun is bright and warm upon the prairies, but the cold and frost of winter, with its deep snows and biting winds, will soon come, and I know not where our women and children will get their food. We are not moving ; we are just standing still. The buffalo are all gone, the antelope and the rest of the game also. The white men have continued driving us westward, until novv the Rocky Mountains face us like a wall and we can go no farther. I care not for myself, for I will soon go to the Great Spirit. I am anxious for the little children, for I know not what will become of them. "You have all heard of our Ka-ach-sino (Great Grandfather, President), who calls us his red children. He is the only one upon whom we can depend, and we must now look to him, as in the past we have prayed to the Sun God. All of you my children should obey his laws and give heed to his advice. He lives far away towards the rising sun, but I shake hands with him now, for our hearts feel good toward him. Prepare to return to your ranches and look well after your cattle, for, with diligence and perseverance, you can make a good living. Let everyone keep away from fire water, and send your children to school. If they can learn the talk of the white men, they will be a great help to us, for the white man's way is now on top. I shake hands with all of you, my xxm INSIDE THE SUN-LODGE 32^ children. I wish that you may feel the sunshine of joy in your hearts and that you may have no trouble. What I speak with my mouth I feel in my heart. Farewell ! " Early on the following morning, Eunning Crane, followed by his band, departed for the south, and on the next day Mad Wolf also departed, followed by the rest of the tribe. I remained alone in the midst of the recent encampment, watching them as they slowly Mad Wolf with His Band Departing foe the Nokth. made their way northward. When they disappeared over a distant ridge, I turned for a last look at the Sun-lodge, which was now the one conspicuous and solitary object in the midst of a broad and desolate plain, surrounded on all sides by the smoking embers of the deserted lodge fires. Mad Wolf died. May 28, 1902, during the moon, when the grass is green. Just before his death, four large crosses of light appeared about the moon, the sign a great chief is about to die. He was ill but three days. Ear Rings and White Grass, skilled Y 2 324 THE OLD NORTH TRAIL ch. xxiii doctors of the Blackfeet, were called without avail. Mad Wolf grew steadily worse. It was the second night of his illness, when Ear Eings said, " Mad Wolf, you should make your farewell talk, for your sickness is hard to cure and it is doubtful if you will recover." The chief would not think of death. He directed that Snake Woman, a celebrated herb doctor and medicine woman, be consulted, but her remedies brought no relief. At early dawn of the fourth day. Mad Wolf suddenly raised himself. He said, " I want to go alone into the open, that I may see the blue sky and breathe again the fresh air." He walked slowly to the door, and when outside, the watchers heard him speaking. Gives-to-the-Sun, hastening to him, found him kneeling, his face towards the rising sun, with arms outstretched and praying to the Morning Star, which had already risen and was shining upon the face of the dying chief She heard him exclaim, " Wait ! " and when she hurried to his side, he said, "Do you not see, standing there, the ghost of my old friend Doul)le Runner ? He says he is waiting for me, and it is now time for me to go with him." Morning Plume ran out and caught the dying chief in his arms. Mad Wolf sank back as if tired. Reach- ing out, he took the hands of his wife in his own, and looking up tried to speak. She leaned close to his face and heard him whisper, " I love you and I love Morning Plume also." With these last words, Mad Wolf passed to the Spirit World over the " Wolf Trail " (Milky Way), the path worn across the heavens by the travelling spirits of many generations of the Blackfeet dead. CHAPTER XXIV ALONG THE OLD NORTH TRAIL Our camp on Two Medicine River. — Sudden plans to start for Canada. — Members composing our expedition and its object. — First camp at foot of Hudson's Bay Divide. — Evening visit to tipi of the widow of Screaming Owl, a former head chief. — She talks about former days and of her dead son. — His ghost makes a night visit to our camp. — Crossing the Hudson's Bay Divide. — Descent of its northern slope into the beautiful valley of the North Fork. — Arrival at Spotted Eagle's camp on St. Mary's River. In tlie early summer of 1905, I was in camp with Kionama and Onesta on Two Medicine Lake in northern Montana. The sun had set behind Mount Rising Wolf. The rugged summits of the Rockies were silhouetted in sharp outlines against the golden light, which still lingered in the western sky. The distant snow-capped peaks, the intervening forest-covered ridges and the silver crescent of the new moon hanging over all, were reflected in the quiet lake. Menake and Nitana, their wives, were busily engaged preparing our evening meal, over an outside fire. They were, at the same time, taking a prominent part in discussing with their husbands a proposed trip across the border into Canada, to visit relatives and friends among the northern divisions of the Blackfeet. Menake was in favour of starting at once, urging that the weather was undoubtedly settled, and that it was the best time of year for travel. But Kionama doubted 325 326 THE OLD NORTH TRAIL CHAP. XXIV ALONG THE OLD NORTH TRAH. 327 if permission to leave the reservation could be secured from the Kino (father or agent), and besides, we would not be able to get through the " Red Coats " (the Canadian North-western Mounted Police). Pie knew^ permits to go north had been refused to Ne-sots-kena, Ketamoken and many others. I reassured them by saying that I was a friend of their agent, and as I had Lodges of Katoya and Her Son. come into their country wdth the permission of Ka-ach- sino (the Great Grandfather, or President), I could secure the permit, and we would go together. All were greatly pleased, and Onesta said, " We will not only visit our relatives and friends among the Blood Indians, but we will also see my uncle, Natosiu Nepee (Brings- down-the-Sun). He is a noted authority upon our ancient customs and religion. He lives in a camp with 328 THE OLD NORTH TRAIL chap. his children and grand-children near the Porcupine Mountains, on the Crow Lodge River. If you will go with us on the north trip, we will make you chief of our expedition. We will take you to Brings-down-the- Sun as our friend, and will persuade him to tell you about the old days." When I agreed to their plan, all doubts as to our ability of making the expedition were removed, and they decided, in characteristic Indian fashion, to start at once. Next morning the horses were driven in at daybreak, and soon after sunrise we were on our way towards the north, over the Old North Trail, which has been trodden by unnumbered generations of Indians, and used long before the white race came to divide the country and to fix a border line. We had two teams, Kionama driving the first wagon with Menake, his wife, Onesta following with Nitana, their little daughter, 0-tak-kai, (Yellow Mink), and Moiyami (Woolly One), the dog. I rode on horse-back in company with Sinopa (Kit Fox), daughter of Kionama, and her two brothers, Emonissi (Otter) and Seeyea. We camped, for the first night, in a meadow of tall bunch grass, at the foot of the Hudson's Bay Divide, and near a stream of cold and sparkling water, fresh from the snow peaks of the Rockies. Not far distant, were the black timbered slopes of the mountains from which came a gentle breeze laden with the fragrance of the pine forest. The Indians were delighted to be upon the trail again. They were as light-hearted and happy as children. When we gathered around the fire, Menake and Nitana busied themselves preparing the meat for our long journey, cutting it into broad strips and hanging it to dry upon poles near the fire. Thin strips XXVI ALONG THE OLD NORTH TRAIL 329 were roasted on the hot embers for supper, and the " boss ribs " boiled in a large kettle for the morning meal. Not far distant, up the river, were two lodges, where lived Katoya, v/idow of See-pis-tok-komi (Screaming Owl), former head chief of the Blackfeet, and her married son Ekum-makon. In the evening Kionama and I went to pay our OuE Camp Near the Hudson's Bay Divide. respects to the old woman. There was no apparent sign of life about her tipi, save the blue smoke, slowly curling from the top, and carrying the sweet scent of burning cottonwoocl. Katoya was at home and bade us be seated. I leaned against the comfortable lodge backs, made of small pine branches skilfully woven together, and sat gazing at the medicines and the other objects of interest in the lodge, revealed by the cheerful 330 THE OLD NORTH TRAIL chap. fireliglit. I broke the long silence, by asking her to relate the circumstances that brought her husband into prominence before the tribe. She lapsed into a reverie, but finally, after filling her pipe, began : "Many years ago, when we were at war with the whites, and in great dread of them, our tribe was camped near the Cypress Mountains. It was then that my husband. Screaming Owl, made a treaty with the white men. Early one morning he awoke me, saying, ' Catch our best horses and dress in your finest clothes, for 1 intend to start to-day for the camp of the Long Knives' (United States Cavalry). When this news had s^^read throughout the camp, there was great excite- ment. The people thought we were going to certain death and, crowding round our lodge, urged us not to go. But Screaming Owl said to them, ' Are you all women, that you should so fear the Long Knives ? I know the whites will do me no harm, for I go to make friends with them. Many times in the jiast I have advised you not to fight. It does no good to kill them, for they are as many as the grass on the prairies. Whenever we have taken their scalps they have brought bad luck and caused us much trouble.' We started off on our long journey and travelled towards the south for many days. When we drew near the white settle- ment, my husband rode to the summit of a high butte. He made signals with a mirror, flashing it into the fort, and then walked four times along the butte, backwards and forwards. The white chief rode towards us with some other men, making signs of peace. My husband also made signs to them that his heart was good, and we rode together down the hill. They shook hands with us, and, having entered their camp, we smoked a pipe with them. We remained there ten days, and XXIV ALONG THE OLD NORTH TRAH. 331 then returned again to our people. We found the Blackfeet camped on Milk River. 'I'hey were anxious for our safety and had followed our trail, but turned back, when it approached the white settlement. Screaming Owl told them of our journey, and how kindly the white men had received us. He finally per- suaded the whole tribe to return with him to Fort Benton, where they camped many days. The great treaty was then made. My husband was given a medal by the Great Father, and he was also made head chief of the Blackfeet." It was late when we returned to camp. The night air was cold, and we sat closely around the fire, built at the edge of the willows. Menake was relating the story of a ghost, which took the form of a large owl, and harassed a camp of Blackfeet. In the midst of her story, she abruptly stopped, and, turning, gazed intently towards the meadow. For a moment there was a deep stillness. Then a rustling was distinctly heard in the long grass, just beyond the circle of firelight. We all rose to our feet, while Kionama reached for his rifle. The strange object continued to move stealthily through the grass of the meadow and glided into the thick willows. Onesta said, " It must be a cougar, or a lynx." But Menake thought it was an Indian watchii^g our camp. Before retiring to my blanket-bed, I stood, for a moment, looking up at the bright moon, and again closely scrutinised the dark line of the willows where the mysterious visitor had entered. As the sequel proved, it was my first meeting, face to face, with a real ghost, which has always remained a mysterious and inex- plicable experience. The following morning, when we went back to Katoya's tipi, she unconsciously furnished us 332 THE OLD NORTH TRAIL chap. with a startling explanation of the a^sj^arition . She said : " Our talk yesterday brought back to me many things, and, since you left, I have been going over in my mind the happy days of the past. Last night I did not sleep, but lay thinking until the darkness became pale, and I watched the dawn as it came into the tipi. The spirit of my dead son, Pakapse, came here. He is my protector, and often visits me. Whenever he comes he is hungry ; and last night, while eating, he said : ' My mother, there are strangers near you, but you need not be afraid, for they are good jjeople and will do you no harm. I have been watching their camp and recognised Kionama, A-pe-ech-eken (referring to myself), and Menake. They were seated by the fire, talking together. J went too close, for they heard me, and Kionama picked up his rifle. I feared lest he might shoot and alarm you, so I went away. I then met the ghost of my dead father. Screaming Owl, coming down from the ridge, where his body lies. He said he was coming to watch over you, my mother. I advised him to go back and rest quietly, because I would see that no harm came to you.' " Katoya continued in a reminiscent mood, " 1 was seven years old when I became the wife of Screaming Owl. I lived with him until death separated us. During our married life I gave the Sun ceremonial three times ; the first, when I was fourteen years of age. The vow for our last Sun-dance was made by my son, Pakapse, when he was living on Badger Creek. I had been very sick, and some one l^rought to him word that I was dying. It was night when he received the message, and the moon was in the sky. He had always before prayed to the Sun, but, that night, XXIV ALONG THE OLD NORTH TRAH. 333 he stood before his lodge, and looking up to the sky, prayed, " ' Great Spirit in the Moon and in the Stars ! Have mercy on my mother that she may live. Pity her, for she is a pure woman, and I vow that if she recovers from the sickness of this night she will give the festival sacred to the Sun.' " When Pakapse came in the morning he kissed me, saying, ' Rise up now and get well, because I have made the vow and have prayed for you.' I became strong again, and in midsummer, we gave the Sun- dance, as our son had promised. Since my husband died, I have been very poor. The agent has taken away my ration ticket, and 1 know not where I will get food. I would not have clothes, if my son Ekum- makon, did not provide for me. He is also poor and has a wife and family to care for. The agent now says he must take me from my home and send me, with other old Indians, to the ' Country of the Dead ' (referring to the ' Old Agency,' which was so named by the Blackfeet because of its dreary surroundings, the many graves on the hills and the quantity of bones lying around, bleaching in the sun). If this is done there will soon be no old people, for we shall all die of loneliness. We need our children around us. They provide for us, when we are in want, and care for us, when we are sick. I wish to live always on the banks of this river, where I lived with my husband, where his body now lies, and my children and sister are buried. When I die, I want my body to be placed beside theirs, on the summit of yonder ridge." When Katoya ended her talk, she bowed her head in silence, allowing her long hair to cover her face in order to hide her tears. We quietly left her to the companionship of 334 THE OLD NORTH TRAIL ch. xxiv her ghostly dead and returned to our camp, for we had a long drive ahead of us. Heavy clouds settled down so low over the divide, that our camp was enveloped in a thick fog. Fearing that a heavy storm was gathering, we hurriedly finished breakfast, packed our outfit, and started in the face of a cold north wind. I lagged behind to get out my thick gloves and heavily lined leather coat. Closely mufiled in their blankets the Indians made an interesting pro- cession, moving forward through the heavy mists, and slowly climbing towards the summit of the divide. While we were descending its northern slope, a mag- nificent view was spread before us. The clouds were lifting from the Rocky Mountains, and the higher peaks stood out sharply in the clear sunlight. When we at last rode down into the broad valley of the North Fork of Milk River it was a lovely summer day, with balmy air and sky of deepest blue. At the head of the grassy valley, the sharjD peak of Chief Mountain rose like a great pyramid. On either side of the stream the luxuriant meadows were radiant with masses of sweet- briar roses, and its course was marked by green groves of balsam poplars and willow thickets. Arriving at the Green Banks (St. Mary's River), we camped beside the lodges of Sj)otted Eagle and Big Smoke at the edge of a grassy plateau overlooking the river. Spotted Eagle, a medicine man of the South Piegans, was recrossing the border with his wife and family bound south, having made a long stay among the northern divisions of the Blackfeet in Alberta. Big Smoke was a Blood Indian. He and his wife were on their way to visit their daughter who had married among the South Piegans. CHAPTER XXV SPOTTED eagle's MYTHICAL STORIES OF OLD MAN The camp of Spotted Eagle, a noted medicine man. — His jovial dis- position and reputation for wit and humour. — He relates mythical adventures of Old Man. — Old Man plays with the ground squirrels. — Punishes the lynx and the birch tree. — Takes part in an elk dance. — Joins in the mouse dance and gets into trouble. — Travels with a fox and punishes a rock. — His adventures with coyotes. — He flies with the cranes and falls to the earth. — He is tricked by a small bird. — He dives after berries reflected in the water. — Starts the custom of scalping dead enemies. — Induces men and women to mate. — Steals the magical fire leggings. — Spotted Eagle's morning bath. — His remarkable weather prediction followed by a violent electrical storm. We found Spotted Eagle reclining on his bed of robes and blankets, fanning himself with a large eagle wing. He was a noted medicine man, who made a speciality of the Sun-dance ceremonial. He was generally chosen to sit in the sacred booth of the Sun-lodge, to pray for those who came before him. If the man and his wife, who gave the Sun-dance, were not competent to lead in the ceremonial, Spotted Eagle was their paid adviser, to guide them through the long and intricate rites. Commanding in person, and with a face indicating much force and strength of character, he had an imposing presence — a most valuable qualification for a medicine man. His hair, now streaked with grey over his temples, was separated into braids by bands of otter skin. Because of its supernatural power, the use of otter- 336 THE OLD NORTH TRAIL CHAP. Spotted Eagle skin for all sorts of ornamentation of their tijois, war dresses and articles used in the ceremonials was very general among the plains-tribes. It was also prized as a handsome article of personal adornment, especially in wrapping their hair braids, and twisting it into their hair and scalp locks. " Otter-skin twists " were fashionable among the young men and were generally admired. was accustomed to give special attention to making his toilet. We found him pulling out straggling hairs from his face with a small pair of tweezers (the Blackfoot substitute for shaving), and dressing his hair with a comb ■ made of a porcupine's tail, orna- mented with bead work, and a hair brush made of the skin of a buffalo tongue. Its pointed papillae, when carefully dried, made a good substitute for bristles. These toilet articles were not modern, Ijut they served the purpose equally as well. The making use, or wearing as an ornament, of any part of an animal, was often the Indian's way of honouring that animal. Spotted Eagle's comb and brush (especially the latter) had a superior value for a medicine man's toilet over the best comb and hair brush to be had from the Indian trader's stock. He complained to Big Smoke of the extortion of white traders, when he tried to barter some of his horses for provisions. But he had such a jovial disposition that he soon forgot the white traders and began telling Spotted Eagle. XXV MYTHICAL STORIES 337 stories. Spotted Eagle had quite a reputation as a wit, and was widely known as a joker. When startled by a sudden noise, such as the barking of a dog, or the whinney of a horse, he had a comical way of giving an odd cry, made more ridiculous by the peculiar intonation of his voice and the expression of his face. After each of his jokes, he would turn towards me, winking vigorously, and was greatly pleased if I laughed at them, which I did at every opportunity. He was specially fond of telling stories about the marvellous adventures of Old Man (Napi), a mythical character of the Blackfeet, whose contradictory qualities are difficult to understand, or reconcile. Old Man was also known to other plains-tribes and by different names. Some of these myths are fragmentary and in- complete, but all bear an unmistakable stamp of the primitive and childhood period of Blackfeet history. Others are samples of Indian humour, told as we tell fairy tales and using Old Man for their central figure. Many of them were vulgar and even obscene, which have an ethnological value, but cannot appear in a book for general circulation. Spotted Eagle had a fondness for them because they had been handed down from the ancients, and he also had that common trait, which finds enjoyment in hearing and telling such stories, because of a keen sense of the humour in them. The character of Old Man as revealed, even in the more serious of these myths, is a strange composite of opposing attributes, of power and weakness, of wisdom and passion, of benevolence and malevolence. He associated intimately with the birds and animals. He z 338 THE OLD NORTH TRAIL chap. conversed with them and understood their thoughts and language, and they understood him. Although believed to be the creator of all things, and as having omnipotent power, he was often helpless and in trouble, and compelled to seek the aid of his animal friends. He was, in fact, like an animal in his instincts and desires, which, strange to say, were exercised in conjunction with his supernatural power. Old Man, like Hercules of Greek and Roman legend, and Thor of the ancient Scandinavians, was the personification, in human form, of strength and super- natural power. But it was a power uncontrolled by reason, and wanton in its exercise. He was a deceiver and a trickster and his name was a synonym among the Blackfeet, at least in later years, for mischievous and immoral adventure. Spotted Eagle said of him : " Old Man first came to the Blackfeet from the south. The last we heard of him, he was among the Crees, and disappeared towards the east, whence he is not likely to ever return." In the following myths about Old Man, related by Spotted Eagle, the reader will observe the strikino- contrast between their crude character, and the beauty of conception, dignity of imagery and vividness of description, characterising the star-legends as told l)y Brings-down-the-Sun.' Old Man Plays with the. Ground Squirrels and Punishes the Lynx and the Birch Tree. " Old Man came to a place, where many ground sc|uirrels were seated around a fire, playing a o-ame. 1 The ancient Indian traditions of Old Man have left their impress in many geographical names of this region, as Old Man's River, Old Man JVIountauis, Old Man's Slide, and Old-Man-on-His-Back Plateau XXV MYTHICAL STORIES 339 They would bury one of their number in the ashes, until he squealed, when they pulled him out. Old Man said that he would like to learn the game. The squirrels explained that it was very easy, and invited him to take part. He asked them to bury him first, but, as soon as he was covered over, he yelled, and they quickly pulled him out. Old Man then said that it was the squirrels' turn, but since there were so many of them, it would save time to bury them all at once. They agreed, so he covered them all over with hot ashes, excepting one mother squirrel, who was afraid. He warned her to run away, so that there might be other squirrels, but left the others in the ashes, until they were well roasted. He ate so many of the roasted squirrels that he fell asleep, when a lynx came along and ate up the others. Old Man followed the lynx, until he came upon him fast asleep. He was so angry, that he seized him by the ears and shortened his head by hammering it against a stone. He pulled out his long tail and, breaking it in two, stuck the brush part on his rump, making a bob-taiL He stretched his legs and body, making them long and slender, and then cast him upon the ground saying, ' You bob-cats will always look like this, and you will always be so short-winded, that you will never be able to run far.' " Old Man having been burned by the fire called upon the wind to blow. The cool air made him feel better, so he continued calling upon it to blow harder and harder, until there came such a fierce wind that he was blown away. Every tree that he caught hold of was torn up by the roots, and he could not stop himself, until he lay hold of a birch tree. When the wind went down and he was rested, he denounced the birch saying, ' Why have you z 2 340 THE OLD NORTH TRAIL chap. such strong roots, that you cannot be pulled up like other trees ? I was having a good time being blown around hy the wind, until you spoiled my fun.' He was so angry that he drew his stone knife and gashed the birch all over. " This is the reason why the bark of a birch tree always has such a nicked appearance." Old Man Takes Part in an Elk Dance. " Old Man come to a herd of elk having a dance. They were following their leader in single file. Old Man persuaded the chief elk to allow him to be the leader. When they became tired, and it was so dark that they could not see where they were going. Old Man led them to a precipice, and throwing his rattle over, to make it sound as if he himself had jumped, he hastened to the bottom. The elk were at first suspicious but when Old Man called to them to follow him, they jumped over one after the other and were all killed, excepting one, which was a cow. Old Man told her to go away, in order that there might be more elk. Old Man then ate his fill of elk meat, keeping the tongues to the last by placing them upon poles to l^e safe from the animals. When a lame coyote came along and whined for some meat, Old Man refused, but finally promised to give him some, if he would beat him in a long foot race. The coyote, at first, said he was too lame. When Old Man insisted he agreed, but first went to the top of a neighbouring butte, and barked to the north, south, east and west, summoning all of the animals to come together to witness the race. At the start the coyote pretended to ])e so lame, that he could scarcely walk, but when they were far out on the XXV MYTHICAL STORIES 341 plains, he let down his lame leg and quickly passed Old Man. Old Man seeing- that he was beaten, called after the coyote to leave some of the meat for him. When the coyote arrived at the finish, he found the animals waiting. They had a great feast together and finished eating all the elk meat, excepting the tongues, which they could not reach. But the mice crawled up the poles, and ate the insides out of the tongues. "When Old Man arrived there was nothing left." Old Man joins in the Mouse Dance and gets into Trouble. " Old Man found large a elk-skull lying upon the ground. He looked inside and saw some mice having a dance. The Chief Mouse always started the dance by singing Ka-wa-skiau ap-a-nok-se = ' Mice-winking- their-eyes.' Then all stood up and joined in the sing- ing, taking hold of each other's paws and dancing in a circle. Old Man asked if he could join them. The Chief Mouse replied, that his body was too large to get inside the skull, but he might stick his head in and keep shaking it up and down, which would be almost the same thing as dancing. He told him however, that the dance would last all night, and advised him not to fall asleep. In spite of the warning Old Man soon fell asleep, and the mice ate off all his hair. When he awoke in the morning, the mice had gone, and he was unable to pull his head from the skull. He could not see, because the slmll covered his eyes. Losing his way, he walked over a steep bank into a river. He swam down stream with the elk- antlers sticking out of the water, until he drew near an Indian camp, where his appearance caused great excite- 342 THE OLD NORTH TRAIL chap. ment. When Old Man heard the people shouting, ' Here comes an elk,' he made a noise like an elk, and kept on swimming. The Indians roped him with lariats, and pulled him ashore, but they did not dis- cover that it was Old Man, until an old woman broke open the skull with a stone-hammer." Old Man Travels ivith a Fox and Punishes a, RocJz. " While Old Man was travelling with a Fox. they came to a large rock, where they stopped to rest. It was a very hot day and Old Man was very tired of carrying his robe. As they were leavrag, he said, ' Poor Rock ! You have been living here uncovered so many years, that you are turning black. I am so sorry for you that I will give you my robe for a cover.' He and the Fox then continued their journey. A big black cloud soon came up, and he decided to send the Fox back for the robe. But the Eock refused to give it up saying, ' Whenever anything is given to me, I never part with it.' Old Man asked the Fox to try to borrow the robe, but it was in vain. Old Man then ran back himself and said, ' Rock you have stood here many years without a cover and now you have become too particular.' He angrily pulled the robe from the Rock, and continued his journey with the Fox. They had not gone far, when they heard a mighty roar, and saw the Rock comino- after them. Although they ran their fastest, the Rock gained on them so rapidly that Old Man called upon the night hawks for help To , rescue him they kept swooping down upon the Rock and each time a piece fell, until finally it broke into pieces. " The remains of the Rock can l)e seen to-day scattered over the plains." XXV MYTHICAL STORIES 343 Old Mmis Adventures ivith the Coyotes. " After leaving the camp, he saw a coyote on the shore of a hxke, eating a piece of fat. When Old Man inquired where he got it, the coyote explained that he made it from the lake foam. He said that Old Man could easily make it, if he would first cover his hands with mud and, after skimming the foam from the lake, put it in his mouth, when it would turn into delicious fat. Old Man did as the coyote said, but, when he put the mixture in his mouth, it made him very sick. " Farther on, he saw two coyotes on a frozen lake jumping up and down on the ice, and at the same time, singing, ' Pokoto kima ho ! hoi ! ' Whenever the ice crackled, they barked and yelped with excitement. Old Man came near, and asked what they were doing. They explained that, where the ice broke, juicy meat and rich fat came through. Old Man said he would like to try, but, when he jumped on the thin ice, he broke through into the cold water and had a hard time getting out." Old Man Flies with the Cranes. " During Old Man's travels, he came to a lake, where he saw many ducks, geese and cranes gathered into flocks and ready to fly south. He begged them to allow him to go along. The Chief Crane said, that he might join them, if he would wear feathers just as they did. When Old Man agreed, the Chief Crane directed each one of his flock to give him a feather until he was covered with a complete outfit of feathers. Before starting, the Chief Crane warned Old Man saying, 344 THE OLD NORTH TRAIL chap. ' When we fly over the Indian camps, you must not look down, no matter how much you may want to see what is going on.' The cranes then mounted high into the air and started towards the south, Old Man flying along with them. When they passed over an Indian camp, Old Man remembered the advice of the Chief Crane and looked straight ahead. When they came to a camp, where there was much noise and shouting, he could not help looking down to see what was happening. He quickly lost his balance and fell headlong into the Blackfeet camp, striking the ground so hard that he was stunned. " When he came to himself there was a large crowd of people gathered around and they recognised him." Old Man Tricked hy a SmrM Bird. " While travelling through the forest, Old Man saw a small yellow bird sitting on a long elk horn. When he stopped to ask what the horn was used for, the bird said that it was his bow. There was a long log lying near by and Old Man asked if it also belonged to him. The bird replied that it was his arrow. Old Man said, ' You cannot shoot me with it.' The bird answered, 'Yes, I can shoot you with it." Old Man then tried to lift the log, but it was too heavy, so he sat down on one end and laughed loudly, because the bird was so very small. The bird asked Old Man to move to the other end of the log saying, ' I will then shoot you with it.' The bird kept urging him to move over and he obeyed until the bird suddenly cried, ' Look out brother, I am going to shoot ! ' " The other end, being overbalanced, flew into the air. Old Man was thrown off', but was not badly hurt." XXV MYTHICAL STORIES 345 Old Man dives after Berries reflected in the Water, " Old Man came to a river, where he saw in the water, the reflection of a bush covered with ripe berries. He jumped into the river but could not get them. He tried again several times, but in vain. He then tied stones around his neck, arms and waist with willow bark, to make him sink deeper. This time he reached the bottom, but was unable to rise again to the surface. While tearing the stones loose, he became so filled with water, that he was almost drowned. He crawled out upon the shore and lay upon his back, feeling very weak. He then looked up and saw the berries hanging from a bush above him, and, for the first time, realised that he had been diving after the reflection. He was so angry, that he seized a stick and beat the bush, knocking off all the berries, and said to it, ' Old bush, from this time forward, the people will gather berries from you in this way.' "This accounts for the custom, which Indian women have of knocking the berries from bushes with sticks." Old Man starts the Custom of Taking Scalps. " The Old Man, who made us, and all things, arambled with another Old Man, who created the people on the other side of the mountains. We have seen the great stones, which they used in their games. The Old Man from over the mountains won all the mountain sheep and elk, leaving the antelope and buffalo. After all the game had been lost, our Old Man wagered his head against the head of the other Old Man, and won, but, in consideration of a return of part of the game, he only took his scalp. In doing this, 846 THE OLD NORTH TRAIL chap. he said : ' When any of your young men kill mine, they shall take their scalps, and when any of mine kill yours, they will do the same and will thus become chiefs. The Blackfeet believe, in common with all Indians, tliat one, killed and scalped in battle, goes to the happy hunting grounds, with all the glory and honour given to a successful war party returning with the scalps of their enemies, while one, who dies from old age, or sickness, departs in a much less honouralJe manner. Old Man induces Men and Women to Mate. " Men and women formerly did not live together as they do now, they were in separate bands like animals. Old Man was the means of bringing them together. The women were then camped on Crow Lodge River, beside a piskuu,^ and secured their game by driving them over a high cliff. They were skilled in the art of tanning, and knew how to make good clothes and lodges from skins. The men, on the other hand, killed their game with bows and arrows. They did not know how to tan skins, or sew. Their lodges were made of green hides and their clothes of rough skins, roughly fastened together. When Old Man came to the women's camp, he met the Chief Woman and told her about the condi- tion of the men. She asked him to brina; the men to their camp, that they might each choose a mate. Old Man led the men to a hill outside of the women's camp, where they all stood in line. The Chief Woman, who had first choice, came out very shabbily dressed. She walked along the line of men and selected Old Man for her mate. But he did not recognise her in her poor clothes and refused to go with her. The Chief Woman ' See Appendix. XXV MYTHICAL STORIES 347 was very angry. She returned to camp and instructed the other women to pass by Old Man in their choosing. She dressed in her best clothes and returned again to the men. This time Old Man liked her appearance so much, that he kept getting in her way, seeking to be chosen. But she selected another mate. When the other women selected their mates. Old Man was left out. The Chief Woman then changed him into a pine tree. " There were formerly three pine trees beside the Women's Piskun. There is now a fourth, which we call Old Man." Old Man Steals the Magical Fii-e-leggings. " Old Man came to the loda:e of a man who owned a wonderful pair of leggings. Wherever he went they set fire to the grass. If he wished to kill buffalo, he had only to walk around them when they would be caught in a circle of fire. Old Man wanted these leggings very much. He said that he had come a long journey to get them, but the owner refused to give them up. Old Man then decided to remain all night in the lodge. When the owner and his wife were sound asleep. Old Man stole the leggino-s. After running; a long distance he became tired and lay down to sleep in a thicket with the lee£fino;s under his head. But, when he awoke in the morning he found, to his surprise, that he was back again in the lodge. When the owner asked him how it happened that he had his leggings under his head, Old Man told him a lie, saying, ' I had nothing else, so I used them for a pillow.' " On the following night, Old Man made another attempt to carry off the leggings, but morning found 348 THE OLD NORTH TRAIL chap. him back again in tlie lodge where the leggings belonged. The owner then told Old Man that, if he wanted the leggings so badly he would give them to him. He warned him, however, not to make use of them more than three times. Old Man was so proud of the fire-leggings, that he put them on to show off in every camp he entered and paid no heed to the warning of the owner. He used them three times successfully, but the fourth time he put them on he set fire to the grass, wherever he stepped. The grass burned so fiercely that Old Man became frightened and started to run. The fire followed him, wherever he went, burning his clothes and his hair, until he was compelled to jump into a river. But the magical leggings were burned up." An incident happened in Spotted Eagle's Camp that illustrates the remarkable control, which the mind has over the pain and ailments of civilised and savage alike, when the will is directed by an implicit faith in the means prescribed. Kionama had been complaining of severe pains in his side, resulting from an old injury of a horse. I suspected from the frequency of his com- plaints, that his pains were more or less imaginary. I accordingly doctored him with harmless pills of a pro- nounced taste, which I took impressively from my medicine case in his presence. During the night I was aroused by groans from Kionama who was sleeping beside me. Suspecting that they were intended to waken me, I asked him if he was ill. He replied that he had those terrible pains again. When I suggested more pills, he said that he regretted giving me so much trouble, but he was confident that, if I could give him more, he would quickly recover. I soon found and administered the magic pills, with the wonderful result that, in a few moments, he was fast asleep. XXV MYTHICAL STORIES 349 Next morning while we were packing for air early start, Spotted Eagle came to bid us farewell. He was on his way from a bath in the river and was clothed only in a blanket and moccasins. In one hand he held a red stone pipe, and in the other his eagle-wing fan. Remembering, that it was required ol the Blackfeet, to perform certain in- cantations before entering a river, in order to preven t sudden storms, I inquired if he had taken the precau- tion to make medi- cine, before going into the water. Spotted Eagle, giv- ing me a keen and inquiring look, re- plied that he had not. It was a beau- tiful clear morning, without a cloud in the sky, and with no indication of a storm. So I said, with a laugh, " I supj^ose then it will rain ? " He saw that I was sceptical as to his power over the weather. Gazing intently at the sky and the distant mountains, and then looking solemnly at me, he replied, " Yes, it will surely blow up a storm." When we rode away, Spotted Eagle was superin- tending the packing of his outfit. Turning in my saddle for a last look, I saw him seated very grandly, Sl'OTTED KAfiLL'M SON BlDING A UoG, 350 THE OLD NOETH TRAIL chap. watching his wife and daughter taking down the tipi, while his youngest son was trying to ride one of the dogs. While climbing the long ridge beyond the St. Mary's River, I was mindful of Spotted Eagle's prediction, and my curiosity kept me on the look-out for any sign of a storm. The sky was cloudless, but the sun was very hot and a warm breeze blew from the east. When we gained the summit of the ridge, and had a distant view of the mountains and plains, I saw clouds forming over the high peaks of the Rockies. To my surprise, they spread with astonishing rapidity, and, dividing, a heavy rain passed to the south, while dense black clouds moved rapidly northward along the main range. I suggested that Spotted Eagle would probably be grati- fied with the apparent results of his prediction. But Kionama was non-committal, while Onesta only shook his head ominously. The clouds continued to spread rapidly, throwing a black pall over plains and moun- tains. Sheets of brilliant lia;htnino; darted from the clouds in the north and heavy rains were falling in many directions. An angry looking cloud, from which extended curving black lines, advanced rapidly towards us — the infallil)le sign of a dangerous hail storm. When we felt a sudden drop in the temperature, we halted. The horses were c[uickly loosened and secured with ropes, so that they could not stampede, while we all crawled beneath the wagons to escape the pelting of the hail, which soon covered the ground. When we were again on our way, another storm burst over us with vivid flashes of lightning and a rain so heavy that my slicker afforded but little protection, the water running down my neck and into my shoes. We had just passed through a herd of cattle, all Imddleil XXV MYTHICAL STORIES 351 together, when there came a vivid flash, and, almost simultaneously, a deafening crash of thunder. The bolt entered the plain in the midst of the herd, killing four steers. I was riding in advance, and did not feel the electrical shock, but the others were stunned. Kionama complained of Spotted Eagle's use of his supernatural power, as if he had directed the storm in pursuit of us, and said : "I do not see why he could not have sent the storm in some other direction." The day's events brought forcibly to mind the reason of the Blackfeet's frequent prayers for protection from " sudden storms." My own experience and observation have convinced me that the remarkable success of medicine men in predicting weather is the natural result of long- training and their habit of constant and expert observa- tion of weather signs. CHAPTER XXVI ONESTA AND THE BEAR SPEAR Gift of supernatural power from the Sun, conveyed to men through certain animals. — Onesta'.s watchful care of the Bear Spear. — He gives tlie ceremonial for an auspicious entrance into a new country. — Relates legend of the origin of the Bear Spear. — The Mink Ceremonial. — Curiosity of white emigrants visiting our camp. — Extreme heat. — Changed outlook after crossing the International Line. — Indian theories for "Fairy Rings" on the plains. — My botanical collection of herbs and plants used by the Blackfeet. — Perfumes used by women. — Arrival in the Blood Country. Many of the Blackfeet legends relate to the oria;in of their medicines, and the manner in which supernatural power was transmitted to men by the Sun. When an Indian desired to know the future course of his life, or to receive knowledge, that would be of value to his trilte, he went off alone upon the plains, or to a remote region among the Rocky Mountains, to fast and pray, some- times for many days, that he might receive a dream or vision. If he was worthy, a message would be transmitted to him from the iSun, through some animal, or supernatural being, whose compassion had been excited by his fasting and exhausted condition. The revelation, and with it the gift of power, generally came in a dream through the medium of one of the more powerful animals, such as the buffalo, beaver, wolf or grizzly bear, which were believed to have supernatural attributes, or through one of the personified natural forces, such as the Thunder Chief, the AVind Maker, or Es-to-ne-a-pesta, — Maker of Storms and 352 CH. XXVI ONESTA AND BEAR SPEAR 353 Blizzards. The Blackfeet believed that this power was conferred upon the animals by the Sun, and they in turn were able to transmit it to men. If, for instance, the grizzly bear bestowed his power upon a man, that man would attain the nature of a grizzly. It would be difficult to kill him in battle, because of his wonderful vitality, or 1^'L. ■ ■"/a>'j^fc;a:j'!^^^JSLr : -..,.-•- - ^»ti ■r.^.i .~