In more modern times, the height of pleasure to a Blackfoot was to ride a good horse and run buffalo. When bows and arrows, and, later, muzzle-loading "f.u.kes" were the only weapons, no more buffalo were killed than could actually be utilized. But after the Winchester repeater came in use, it seemed as if the different tribes vied with each other in wanton slaughter. Provided with one of these weapons and a couple of belts of cartridges, the hunters would run as long as their horses could keep up with the band, and literally cover the prairie with carca.s.ses, many of which were never even skinned.

ANTELOPE

It is said that once in early times the men determined that they would use antelope skins for their women's dresses, instead of cowskins. So they found a place where antelope were plenty, and set up on the prairie long lines of rock piles, or of bushes, so as to form a chute like a >. Near the point where the lines joined, they dug deep pits, which they roofed with slender poles, and covered these with gra.s.s and a little dirt. Then the people scattered out, and while most of them hid behind the rock piles and bushes, a few started the antelope toward the mouth of the chute. As they ran by them, the people showed themselves and yelled, and the antelope ran down the chute and finally reached the pits, and falling into them were taken, when they were killed and divided among the hunters. Afterward, this was the common method of securing antelopes up to the coming of the whites.

EAGLES

Before the whites came to the Blackfoot country, the Indian standard of value was eagle tail-feathers. They were used to make war head-dresses, to tie on the head, and to ornament shields, lances, and other weapons. Besides this, the wings were used for fans, and the body feathers for arrow-making. Always a wary bird, the eagle could seldom be approached near enough for killing with the bow and arrow; and, in fact, it seems as if it was considered improper to kill it in that way. The capture of these birds appears to have had about it something of a sacred nature, and, as was always the case among wild Indians when anything important was to be undertaken, it was invariably preceded by earnest prayers to the Deity for help and for success.

There are still living many men who have caught eagles in the ancient method, and, from several of these, accounts have been received, which, while essentially similar, yet differ in certain particulars, especially in the explanations of certain features of the ceremony.

Wolf Calf's account of this ceremony is as follows:--

"A man who started out to catch eagles moved his lodge and his family away from the main camp, to some place where the birds were abundant. A spot was chosen on top of a mound or b.u.t.te within a few miles of his lodge, and here he dug a pit in the ground as long as his body and somewhat deeper. The earth removed was carried away to a distance, and scattered about so as to make no show. When the pit had been made large enough, it was roofed over with small willow sticks, on which gra.s.s was scattered, and over the gra.s.s a little earth and stones were laid, so as to give the place a natural look, like the prairie all about it.

"The bait was a piece of b.l.o.o.d.y neck of a buffalo. This, of course, could be seen a long way off, and by the meat a stuffed wolf skin was often placed, standing up, as if the animal were eating. To the piece of neck was tied a rope, which pa.s.sed down through the roof of the pit and was held in the watcher's hand.

"After all had been made ready, the next day the man rose very early, before it was light, and, after smoking and praying, left his camp, telling his wives and children not to use an awl while he was gone. He endeavored to reach the pit early in the morning, before it became light, and lay down in it, taking with him a slender stick about six feet long, a human skull, and a little pemmican. Then he waited.

"When the morning came, and the eagles were flying, one of them would see the meat and descend to take it away from the wolf. Finding it held fast by the rope, the bird began to feed on it; and while it was pecking at the bait, the watcher seized it by the legs, and drew it into the pit, where he killed it, either by twisting its neck, or by crushing it with his knees. Then he laid it to one side, first opening the bill and putting a little piece of pemmican in its mouth. This was done to make the other eagles hungry. While he was in the pit, the man neither ate, drank, nor slept. He had a sleeping-place not far off, to which he repaired each night after dark, and there he ate and drank.

"The reason for taking the skull into the hole with the catcher was, in part, for his protection. It was believed that the ghost of the person to whom the skull had belonged would protect the watcher against harm from the eagle, and besides that, the skull, or ghost, would make the watcher invisible, like a ghost. The eagle would not see him.

"The stick was used to poke or drive away smaller birds, such as magpies, crows, and ravens, which might alight on the roof of the pit, and try to feed on the bait. It was used, also, to drive away the white-headed eagle, which they did not care to catch. These are powerful birds; they could almost kill a person.

"There are two sacred things connected with the catching of eagles,--two things which must be observed if the eagle-catcher is to have good luck. The man who is watching must not eat rosebuds. If he does, the eagle, when he comes down and alights by the bait, will begin to scratch himself and will not attack the bait. The rosebuds will make him itch. Neither the man nor his wife must use an awl while he is absent from his lodge, and is trying to catch the birds. If this is done, the eagles will scratch the catcher. Sometimes one man would catch a great many eagles."

In his day, John Monroe was a famous eagle-catcher, and he has given me the following account of the method as he has practised it. The pit is dug, six feet long, three wide, and four deep, on top of the highest knoll that can be found near a stream. The earth taken out is carried a long way off. Over the pit they put two long poles, one on each side, running lengthwise of the pit, and other smaller sticks are laid across, resting on the poles. The smaller sticks are covered with juniper twigs and long gra.s.s. The skin of a wolf, coyote, or fox, is stuffed with gra.s.s, and made to look as natural as possible. A hole is cut in the wolf skin and a rope is pa.s.sed through it, one end being tied to a large piece of meat which lies by the skin, and the other pa.s.sing through the roof down into the pit. The bait is now covered with gra.s.s, and the man returns to his lodge for the night.

During the night, he sings his eagle songs and burns sweet gra.s.s for the eagles, rubbing the smoke over his own body to purify himself, so that on the morrow he will give out no scent. Before day he leaves his lodge without eating or drinking, goes to the pit and lies down in it. He uncovers the bait, arranges the roof, and sits there all day holding the rope. Crows and other birds alight by the bait and peck at it, but he pays no attention to them.

The eagle, sailing about high in air, sees the bait, and settles down slowly. It takes it a long time to make up its mind to come to the bait. In the pit, the man can hear the sound of the eagle coming. When the bird settles on the ground, it does not alight on the bait, but at one side of it, striking the ground with a thud--heavily. The man never mistakes anything else for that sound. The eagle walks toward the bait, and all the other birds fly away. It walks on to the roof; and, through the crevices that have been left between the sticks, the man can see in which direction the bird's head is. He carefully pushes the stick aside and, reaching out, grasps the eagle by the two feet. The bird does not struggle much. It is drawn down into the pit, and the man wrings its neck. Then the opening is closed, and the roof arranged as before. So the man waits and catches the eagles that come through the day. Sometimes he sits all day and gets nothing; again he may get eight or ten in a day.

When darkness comes, the man leaves his hiding-place, takes his eagles, and goes home. He carries the birds to a special lodge, prepared outside of the camp, which is called the eagles' lodge. He places them on the ground in a row, and raises their heads, resting them on a stick laid in front of the row. In the mouth of each one is put a piece of pemmican, so that they may not be afraid of the people. The object of feeding the eagles is that their spirits may tell other eagles how they are being treated--that they are being fed by the people. In the lodge is a human skull, and they pray to it, asking the ghost to help them get the eagles.

It is said that in one pit, once, forty eagles were killed in a day. The larger hawks were caught, as well as eagles, though the latter were the most highly valued. Five eagles used to be worth a good horse, a valuation which shows that, in the Blackfoot country, eagles were more plenty, or horses more valuable, than farther south, where, in old times, two eagles would purchase a horse.

OTHER GAME

They had no special means of capturing deer in any numbers. These were usually killed singly. The hunters used to creep up on elk and deer in the brush, and when they had come close to them, they could drive even their stone-pointed arrows deep in the flesh. Often their game was killed dead on the spot, but if not, they left it alone until the next day, when, on going back to the place, it was usually found near by, either dead or so desperately wounded that they could secure it.

Deadfalls were used to catch wolves, foxes, and other fur animals, and small apertures in the pis'kun walls were provided with nooses and snares for the same purpose.

Another way to catch wolves and coyotes was to set heavy stakes in the ground in a circle, about the carca.s.ses of one or two dead buffalo. The stakes were placed at an angle of about forty-five degrees, a few inches apart, and all pointing toward the centre of the circle. At one place, dirt was piled up against the stakes from the outside, and the wolves, climbing up on this, jumped down into the enclosure, but were unable to jump out. Hugh Monroe tells me that, about thirty years ago, he and his sons made a trap like this, and in one night caught eighty-three wolves and coyotes.

In early times, beaver were very abundant and very tame, and were shot with bows and arrows.

The Blackfeet were splendid prairie hunters. They had no superiors in the art of stalking and killing such wary animals as the antelope. Sometimes they wore hats made of the skin and horns of an antelope head, which were very useful when approaching the game. Although the prairie was pre-eminently their hunting-ground, they were also skilful in climbing mountains and killing sheep and goats. On the other hand, the northern Crees, who also are a prairie people, are poor mountain hunters.

THE BLACKFOOT IN WAR

The Blackfeet were a warlike people. How it may have been in the old days, before the coming of the white men, we do not know. Very likely, in early times, they were usually at peace with neighboring tribes, or, if quarrels took place, battles were fought, and men killed, this was only in angry dispute over what each party considered its rights. Their wars were probably not general, nor could they have been very b.l.o.o.d.y. When, however, horses came into the possession of the Indians, all this must have soon become changed. Hitherto there had really been no incentive to war. From time to time expeditions may have gone out to kill enemies,--for glory, or to take revenge for some injury,--but war had not yet been made desirable by the hope of plunder, for none of their neighbors--any more than themselves--had property which was worth capturing and taking away. Primitive arms, dogs, clothing, and dried meat were common to all the tribes, and were their only possessions, and usually each tribe had an abundance of all these. It was not worth any man's while to make long journeys and to run into danger merely to increase his store of such property, when his present possessions were more than sufficient to meet all his wants. Even if such things had seemed desirable plunder, the amount of it which could be carried away was limited, since--for a war party--the only means of transporting captured articles from place to place was on men's backs, nor could men burdened with loads either run or fight. But when horses became known, and the Indians began to realize what a change the possession of these animals was working in their mode of life, when they saw that, by enormously increasing the transporting power of each family, horses made far greater possessions practicable, that they insured the food supply, rendered the moving of the camp easier and more rapid, made possible long journeys with a minimum of effort, and that they had a value for trading, the Blackfoot mind received a new idea, the idea that it was desirable to acc.u.mulate property. The Blackfoot saw that, since horses could be exchanged for everything that was worth having, no one had as many horses as he needed. A pretty wife, a handsome war bonnet, a strong bow, a finely ornamented woman's dress,--any or all of these things a man might obtain, if he had horses to trade for them. The gambler at "hands," or at the ring game, could bet horses. The man who was devoted to his last married wife could give her a horse as an evidence of his affection.

We can readily understand what a change the advent of the horse must have worked in the minds of a people like the Blackfeet, and how this changed mental att.i.tude would react on the Blackfoot way of living. At first, there were but few horses among them, but they knew that their neighbors to the west and south--across the mountains and on the great plains beyond the Missouri and the Yellowstone--had plenty of them; that the K[=u]tenais, the Kalispels, the Snakes, the Crows, and the Sioux were well provided. They soon learned that horses were easily driven off, and that, even if followed by those whose property they had taken, the pursued had a great advantage over the pursuers; and we may feel sure that it was not long before the idea of capturing horses from the enemy entered some Blackfoot head and was put into practice.

Now began a systematic sending forth of war parties against neighboring tribes for the purpose of capturing horses, which continued for about seventy-five or eighty years, and has only been abandoned within the last six or seven, and since the settlement of the country by the whites made it impossible for the Blackfeet longer to pa.s.s backward and forward through it on their raiding expeditions. Horse-taking at once became what might be called an established industry among the Blackfeet. Success brought wealth and fame, and there was a pleasing excitement about the war journey.

Except during the bitterest weather of the winter, war parties of Blackfeet were constantly out, searching for camps of their enemies, from whom they might capture horses. Usually the only object of such an expedition was to secure plunder, but often enemies were killed, and sometimes the party set out with the distinct intention of taking both scalps and horses.

Until some time after they had obtained guns, the Blackfeet were on excellent terms with the northern Crees, but later the Chippeways from the east made war on the Blackfeet, and this brought about general hostilities against all Crees, which have continued up to within a few years. If I recollect aright, the last fight which occurred between the Pi-kun'-i and the Crees took place in 1886. In this skirmish, which followed an attempt by the Crees to capture some Piegan horses, my friend, Tail-feathers-coming-in-sight-over-the-Hill, killed and counted _coup_ on a Cree whose scalp he afterward sent me, as an evidence of his prowess.

The Gros Ventres of the prairie, of Arapaho stock, known to the Blackfeet as _At-sena,_ or Gut People, had been friends and allies of the Blackfeet from the time they first came into the country, early in this century, up to about the year 1862, when, according to Clark, peace was broken through a mistake.[1] A war party of Snakes had gone to a Gros Ventres camp near the Bear Paw Mountains and there killed two Gros Ventres and taken a white pony, which they subsequently gave to a party of Piegans whom they met, and with whom they made peace. The Gros Ventres afterward saw this horse in the Piegan camp and supposed that the latter had killed their tribesman, and this led to a long war. In the year 1867, the Piegans defeated the allied Crows and Gros Ventres in a great battle near the Cypress Mountains, in which about 450 of the enemy are said to have been killed.

[Footnote 1: Indian Sign Language, p. 70.]

An expression often used in these pages, and which is so familiar to one who has lived much with Indians as to need no explanation, is the phrase to count _coup_. Like many of the terms common in the Northwest, this one comes down to us from the old French trappers and traders, and a _coup_ is, of course, a blow. As commonly used, the expression is almost a direct translation of the Indian phrase to strike the enemy, which is in ordinary use among all tribes. This striking is the literal inflicting a blow on an individual, and does not mean merely the attack on a body of enemies.

The most creditable act that an Indian can perform is to show that he is brave, to prove, by some daring deed, his physical courage, his lack of fear. In practice, this courage is shown by approaching near enough to an enemy to strike or touch him with something that is held in the hand--to come up within arm's length of him. To kill an enemy is praiseworthy, and the act of scalping him may be so under certain circ.u.mstances, but neither of these approaches in bravery the hitting or touching him with something held in the hand. This is counting _coup_.

The man who does this shows himself without fear and is respected accordingly. With certain tribes, as the p.a.w.nees, Cheyennes, and others, it was not very uncommon for a warrior to dash up to an enemy and strike him before making any attempt to injure him, the effort to kill being secondary to the _coup_. The blow might be struck with anything held in the hand,--a whip, coupstick, club, lance, the muzzle of a gun, a bow, or what not. It did not necessarily follow that the person on whom the _coup_ had been counted would be injured. The act was performed in the case of a woman, who might be captured, or even on a child, who was being made prisoner.

Often the dealing the _coup_ showed a very high degree of courage. As already implied, it might be counted on a man who was defending himself most desperately, and was trying his best to kill the approaching enemy, or, even if the attempt was being made on a foe who had fallen, it was never certain that he was beyond the power of inflicting injury. He might be only wounded, and, just when the enemy had come close to him, and was about to strike, he might have strength enough left to raise himself up and shoot him dead. In their old wars, the Indians rarely took men captive. The warrior never expected quarter nor gave it, and usually men fought to the death, and died mute, defending themselves to the last--to the last, striving to inflict some injury on the enemy.

The striking the blow was an important event in a man's life, and he who performed this feat remembered it. He counted it. It was a proud day for the young warrior when he counted his first _coup_, and each subsequent one was remembered and numbered in the warrior's mind, just as an American of to-day remembers the number of times he has been elected to Congress. At certain dances and religious ceremonies, like that of the Medicine Lodge, the warriors counted--or rather re-counted--their _coups_.

While the _coup_ was primarily, and usually, a blow with something held in the hand, other acts in warfare which involved great danger to him who performed them were also reckoned _coups_ by some tribes. Thus, for a horseman to ride over and knock down an enemy, who was on foot, was regarded among the Blackfeet as a _coup_, for the horseman might be shot at close quarters, or might receive a lance thrust. It was the same to ride one's horse violently against a mounted foe. An old p.a.w.nee told me of a _coup_ that he had counted by running up to a fallen enemy and jumping on him with both feet. Sometimes the taking of horses counted a _coup_, but this was not always the case.

As suggested by what has been already stated, each tribe of the Plains Indians held its own view as to what const.i.tuted a _coup_. The p.a.w.nees were very strict in their interpretation of the term, and with them an act of daring was not in itself deemed a _coup_. This was counted only when the person of an enemy was actually touched. One or two incidents which have occurred among the p.a.w.nees will serve to ill.u.s.trate their notions on this point.

In the year 1867, the p.a.w.nee scouts had been sent up to Ogallalla, Nebraska, to guard the graders who were working on the Union Pacific railroad. While they were there, some Sioux came down from the hills and ran off a few mules, taking them across the North Platte. Major North took twenty men and started after them. Crossing the river, and following it up on the north bank, he headed them off, and before long came in sight of them.

The six Sioux, when they found that they were pursued, left the mules that they had taken, and ran; and the p.a.w.nees, after chasing them eight or ten miles, caught up with one of them, a brother of the well-known chief Spotted Tail. Baptiste Bahele, a half-breed Skidi, had a very fast horse, and was riding ahead of the other p.a.w.nees, and shooting arrows at the Sioux, who was shooting back at him. At length Baptiste shot the enemy's horse in the hip, and the Indian dismounted and ran on foot toward a ravine. Baptiste shot at him again, and this time sent an arrow nearly through his body, so that the point projected in front. The Sioux caught the arrow by the point, pulled it through his body, and shot it back at his pursuer, and came very near hitting him. About that time, a ball from a carbine hit the Sioux and knocked him down.

Then there was a race between Baptiste and the p.a.w.nee next behind him, to see which should count _coup_ on the fallen man. Baptiste was nearest to him and reached him first, but just as he got to him, and was leaning over from his horse, to strike the dead man, the animal shied at the body, swerving to one side, and he failed to touch it. The horse ridden by the other p.a.w.nee ran right over the Sioux, and his rider leaned down and touched him.

Baptiste claimed the _coup_--although acknowledging that he had not actually touched the man--on the ground that he had exposed himself to all the danger, and would have hit the man if his horse had not swerved as it did from the body; but the p.a.w.nees would not allow it, and all gave the credit of the _coup_ to the other boy, because he had actually touched the enemy.

On another occasion three or four young men started on the warpath from the p.a.w.nee village. When they came near to Spotted Tail's camp on the Platte River, they crossed the stream, took some horses, and got them safely across the river. Then one of the boys recrossed, went back to the camp, and cut loose another horse. He had almost got this one out of the camp, when an Indian came out of a lodge near by, and sat down. The p.a.w.nee shot the Sioux, counted _coup_ on him, scalped him, and then hurried across the river with the whole Sioux camp in pursuit. When the party returned to the p.a.w.nee village, this boy was the only one who received credit for a _coup_.

Among the Blackfeet the capture of a shield, bow, gun, war bonnet, war shirt, or medicine pipe was deemed a _coup_.