This ceremony continues sometimes, at intervals, for months; usually during the warm weather. After the dance is done, the scalp is buried or put up on the scaffold with some of the deceased of the tribe who took the scalp. So much for the scalp dance--a high religious ceremony, not, as some suppose, a mere amus.e.m.e.nt.

The Sacred Feast is given in honor of the sacred medicine, and is always given by medicine-men or women who are initiated into the mysteries of the medicine dance. The medicine men are invariably the greatest rascals of the band, yet the utmost respect is shown them. Every one fears the power of a medicine man. When a medicine man intends giving a feast, he goes or sends to the persons whom he wishes to invite. When all are a.s.sembled, the giver of the feast opens the medicine bag with some formality. The pipe is lit and smoked by all present; but it is first offered to the Great Spirit. After the smoking, food is placed in wooden bowls, or other vessels that visitors may have brought; for it is not a breach of etiquette to bring dishes with you to the feast. When all are served, the word is given to commence eating, and those that cannot eat all that is given them, must make a present to the host, besides hiring some one present to eat what they fail to consume. To waste a morsel would offend the Great Spirit, and injure or render useless the medicine. Every one having finished eating, the kettle in which the food was cooked is smoked with cedar leaves or gra.s.s. Before the cooking is commenced, all the fire within the wigwam is put out, and a fresh one made from flint and steel. In the celebration of the Sacred Feast, the fire and cooking utensils are kept and consecrated exclusively to that purpose. After the feast is over, all the bones are carefully collected and thrown into the water, in order that no dog may get them, nor a woman trample on them.

The Sioux worship the sun. The _sun dance_ is performed by young warriors who dance, at intervals of five minutes, for several days. They hop on one foot and then on the other, keeping time to the drum, and making indescribable gestures, each having a small whistle in his mouth, with his face turned towards the sun. The singing and other music is performed by the medicine men. The drum used is a raw hide stretched over a keg, on which a regular beating of time is made with a short stick with a head to it. Women pretend to foretell future events, and, for this reason, are sometimes invited to medicine feasts.

II.

INDIAN DOCTORS.

When an Indian is sick and wants "the Doctor" as we say, or a medicine man, as they say,--they call them also priests, doctors and jugglers,--a messenger is sent for one, with a pipe filled in one hand, and payment in the other; which fee may be a gun, blanket, kettle or anything in the way of present. The messenger enters the wigwam (or teepee, as the houses of the Sioux are called) of the juggler, presents the pipe, and lays the present or fee beside him. Having smoked, the Doctor goes to the teepee of the patient, takes a seat at some distance from him, divests himself of coat or blanket, and pulls his leggins to his ankles.

He then calls for a gourd, which has been suitably prepared, by drying and putting small beads or gravel stones in it, to make a rattling noise. Taking the gourd, he begins to rattle it and to sing, thereby to charm the animal that has entered the body of the sick Sioux. After singing _hi-he-hi-hah_ in quick succession, the chorus _ha-ha-ha, hahahah_ is more solemnly and gravely chanted. On due repet.i.tion of this the doctor stops to smoke; then sings and rattles again. He sometimes attempts to draw with his mouth the disease from an arm or a limb that he fancies to be affected. Then rising, apparently almost suffocated, groaning terribly and thrusting his face into a bowl of water, he makes all sorts of gestures and noises. This is to get rid of the disease that he pretends to have drawn from the sick person. When he thinks that some animal, fowl or fish, has possession of the sick man, so as to cause the disease, it becomes necessary to destroy the animal by shooting it. To accomplish this, the doctor makes the shape of the animal of bark, which is placed in a bowl of water mixed with red earth, which he sets outside of the wigwam where some young men are standing, who are instructed by the doctor how and when to shoot the animal.

When all is ready, the doctor pops his head out of the wigwam, on his hands and knees. At this moment the young men fire at the little bark animal, blowing it to atoms; when the doctor jumps at the bowl, thrusting his face into the water, grunting, groaning and making a vast deal of fuss. Suddenly a woman jumps upon his back, then dismounts, takes the doctor by the hair, and drags him back into the teepee. All fragments of the bark animal are then collected and burned. The ceremony there ceases. If the patient does not recover, the doctor says he did not get the right animal. The reader must be convinced that it is not for want of the most strenuous exertions on the part of the physician.

These are some of the customs of the Dahcotahs, which, however absurd they may appear to us, are held in sacred reverence by them. There are some animals, birds and fishes, that an Indian venerates; and the creature thus sacred, he dare neither kill nor eat. The selection is usually a bear, buffalo, deer, otter, eagle, hawk or snake. One will not eat the right wing of a bird; another dare not eat the left: nor are the women allowed to eat any part that is considered sacred.

The Sioux say it is lawful to take revenge, but otherwise it is not right to murder. When murder is committed, it is an injury to the deceased; not a sin against the Great Spirit. Some of their wise men say that the Great Spirit has nothing to do with their affairs, present or future. They pretend to know but little of a future state. They have dreamy ideas of large cities somewhere in the heavens, where they will go, but still be at war with their enemies and have plenty of game. An Indian woman's idea of future happiness consists in relief from care.

"Oh! that I were dead," they will often say, "when I shall have no more trouble." Veneration is much regarded in all Indian families. Thus a son-in-law must never call his father-in-law by his name, but by the t.i.tle father-in-law, and vice versa. A female is not permitted to handle the sac for war purposes; neither does she dare look into a looking-gla.s.s, for fear of losing her eyesight.

The appearance of a brilliant aurora-borealis occasions great alarm. The Indians run immediately for their guns and bows and arrows to shoot at it, and thus disperse it.

III.

INDIAN NAMES AND WRITING.

The names of the Sioux bands or villages, are as fanciful as those given to individuals. Near Fort Snelling, are the "Men-da-wahcan-tons," or people of the spirit lakes; the "Wahk-patons," or people of the leaves; the "Wahk-pa-coo-tahs," or people that shoot at leaves, and other bands who have names of this kind. Among those chiefs who have been well-known around Fort Snelling, are,

Wah-ba-shaw, The Leaf.

Wah-ke-on-tun-kah, Big Thunder.

Wah-coo-ta, Red Wing.

Muzza Hotah, Gray Iron.

Ma-pe-ah-we-chas-tah, The man in the Cloud.

Tah-chun-coo-wash-ta, Good Road.

Sha-ce-pee, The Sixth.

Wah-soo-we-chasta-ne, Bad Hail.

Ish-ta-hum-bah, Sleepy Eyes.

These fanciful names are given to them from some peculiarity in appearance or conduct; or sometimes from an occurrence that took place at the time that they usually receive the name that is ascribed to them for life. There is a Sioux living in the neighborhood of Fort Snelling, called "The man that walks with the women." It is not customary for the Indian to show much consideration for the fair s.e.x, and this young man, exhibiting some symptoms of gallantry unusual among them, received the above name.

The Sioux have ten names for their children, given according to the order of their birth.

The oldest son is called Chaske, " second, Haparm, " third, Ha-pe-dah, " fourth, Chatun, " fifth, Harka, The oldest daughter is called Wenonah, " second, Harpen, " third, Harpstenah, " fourth, Waska, " fifth, We-barka.

These names they retain until another is given by their relations or friends.

The Dahcotahs say that _meteors_ are men or women flying through the air; that they fall to pieces as they go along, finally falling to the earth.

They call them "Wah-ken-den-da," or the mysterious pa.s.sing fire. They have a tradition of a meteor which, they say, was pa.s.sing over a hill where there was an Indian asleep. The meteor took the Indian on his back, and continued his route till it came to a pond where there were many ducks. The ducks seeing the meteor, commenced a general quacking, which so alarmed him that he turned off and went around the pond, and was about to pa.s.s over an Indian village. Here he was again frightened by a young warrior, who was playing on the flute. Being afraid of music, he pa.s.sed around the village, and soon after falling to the earth, released his burden. The Indian then asked the meteor to give him his head strap, which he refused. The Indian offered him a feather of honor for it, and was again refused. The Sioux, determined to gain his point, told the meteor if he would give him the strap, he would kill a big enemy for him. No reply from the meteor. The Indian then offered to kill a wigwam full of enemies--the meteor still mute. The last offer was six wigwams full of dead enemies for the so much coveted strap. The meteor was finally bribed, gave up the head-strap, and the Sioux went home with the great glory of having outwitted a meteor; for, as they met no more, the debt was never paid.

The _language_ of the Sioux would, with proper facilities, be easily acquired. It is said, in many respects, to resemble the ancient Greek.

Even after having acquired considerable knowledge of the language by study, it is necessary to live among the people in order to understand their fanciful mode of speaking.

One of the chiefs, "Sleepy Eyes," visited a missionary not many weeks since, and on being asked why he did not come at the time appointed, replied, "How could I come when I have no moca.s.sins," meaning that he had no horse. The horse had recently been killed by a man who owed him a grudge; and his way of alluding to the loss was the moca.s.sins. On another occasion, this same chief, having done what he considered a favor for the missionaries, at _Traverse des Sioux_, told them that his coat was worn out, and that he had neither cloth nor thread to mend it; the fact was, that he had no coat at all, no cloth nor thread; his brawny neck and arms were entirely bare, and this was his way of begging for a new coat.

In Indian warfare, the victor takes the scalp of his enemy. If he have time, he takes the entire scalp, including the ears; but if hurried, a smaller scalp-piece is taken. As an inducement to be foremost in battle, the first four that touch the dead body of an enemy, share the honors that are paid to the one who slew the foe and took the scalp. But the victors in Indian fight frequently suffer in this way; a wounded savage feigns death, and, as some warrior approaches to take his scalp, he will suddenly rise, discharge his gun, and fight desperately with the tomahawk until killed. Deeds of valor performed by Indians are as often done from desperation as from any natural bravery. They are educated to warfare, but often show great disinclination to fight; strategy goes farther with them than manly courage does. At Fort Snelling, the Sioux have more than once crouched under the walls of the fort for protection, and on one occasion a chief, who came in to give information of the approach of some Chippeways trembled so as to shake the ornaments about his dress.

INDIAN WRITING.

[Ill.u.s.tration: No. I and 3, prisoners captured by No. 2. (No hands on the prisoners.) No. 1, female prisoner. No. 3, male.]

[Ill.u.s.tration: Nos. 4 and 5, female and male killed; 6 and 7, boy and girl killed.]

[Ill.u.s.tration: No. 8, that he has killed his enemy; 9, that he has cut the throat of his enemy, and taken the scalp; 10, that he was the third that touched the body of his enemy after he was killed; 11, the fourth that touched it; 12, the fifth that touched it.]

[Ill.u.s.tration: No. 13, been wounded in many places by this enemy; 15, that he has cut the throat of the enemy.]

The above represents the feathers from the war eagle. They are worn in the hair of the warriors, as honors.

The above represents the only way that the Sioux have of writing an account of an engagement that has taken place.

IV.

INDIAN CHILDREN.

The children among the Sioux are early accustomed to look with indifference upon the sufferings or death of a person they hate. A few years ago a battle was fought quite near Fort Snelling. The next day the Sioux children were playing foot-ball merrily with the head of a Chippeway. One boy, and a small boy too, had ornamented his head and ears with curls. He had taken the skin peeled off a Chippeway who was killed in the battle, wound it around a stick until it a.s.sumed the appearance of a curl, and tied them over his ears. Another child had a string around his neck with a finger hanging to it as an ornament. The infants, instead of being amused with toys or trinkets, are held up to see the scalp of an enemy, and they learn to hate a Chippeway as soon as to ask for food.

After the battle, the mother of a Sioux who was severely wounded found her way to the fort. She entered the room weeping sadly. Becoming quite exhausted, she seated herself on the floor, and said she wanted some coffee and sugar for her sick son, some linen to bind up his wounds, a candle to burn at night, and some whiskey _to make her cry_! Her son recovered, and the mother, as she sat by and watched him, had the satisfaction to see the scalps of the murdered Chippeways stretched on poles all through the village, around which she, sixty years old, looked forward with great joy to dance; though _this_ was a small gratification compared with her recollection of having formerly cut to pieces the bodies of sundry murdered Chippeway children.

A dreadful creature she was! How vividly her features rise before me.

Well do I remember her as she entered my room on a stormy day in January. Her torn moca.s.sins were a mocking protection to her nearly frozen feet; her worn "okendo kenda" hardly covering a wrinkled neck and arms seamed with the scars of many a self-inflicted wound; she tried to make her tattered blanket meet across her chest, but the benumbed fingers were powerless, and her step so feeble, from fatigue and want of food, that she almost fell before the cheerful fire that seemed to welcome her. The smile with which she tried to return my greeting added hideously to the savage expression of her features, and her matted hair was covered with flakes of the drifting snow that almost blinded her.

Food, a pipe, and a short nap before the fire, refreshed her wonderfully. At first she would hardly deign an answer to our questions; now she becomes quite talkative. Her small keen eye follows the children as they play about the room; she tells of her children when they were young, and played around her; when their father brought her venison for food.

Where are they? The Chippeways (mark her as she compresses her lips, and see the nervous trembling of her limbs) killed her husband and her oldest son: consumption walked among her household idols. She has one son left, but he loves the white man's _fire-water_; he has forgotten his aged mother--she has no one to bring her food--the young men laugh at her, and tell her to kill game for herself.

At evening she must be going--ten miles she has to walk to reach her teepee, for she cannot sleep in the white man's house. We tell her the storm is howling--it will be dark before she reaches home--the wind blows keenly across the open prairie--she had better lie down on the carpet before the fire and sleep. She points to the walls of the fort--she does not speak; but her action says, "It cannot be; the Sioux woman cannot sleep beneath the roof of her enemies."