The wearing of the skins of certain animals and birds represents the totem, or, as it were, the coat-of-arms of the Indian. These symbols take a wide range, almost every familiar bird and animal, even fish and reptiles, being used as a sort of charm or talisman, some for healing, and others for protection from harm. But these things are not mere dead feathers or skins to the Indians; they symbolize an appeal to the brotherly spirit of the animal representing their individual lodge or clan, and are honored in recognition of the wonderful intuitive power of the dumb creatures. The Indian believes that instinct comes more directly from the "Great Mystery" than reason even; why else does an animal or child show wisdom without thought?

The addition of an ermine skin to the war-bonnet is an honor that few warriors earned in the old days. It is a degree of the highest type. The man who is recognized as a past master of courage, having achieved all the decorations of a patriot and a true warrior, dauntless in war, yet gentle at home, a friend and a brother-he alone may wear ermine upon his war-bonnet, or trim his ceremonial shirt with the beautiful white fur.

The addition of buffalo-hair tr.i.m.m.i.n.g to a warrior's bonnet or shirt or leggings is an indication that he has taken many scalps. If he is a chief, he may even have a buffalo tail dangle from one of his teepee poles. No one may do so without the authority of the tribe. Neither can the councilors confer these degrees without actual proof of service. No favoritism is possible under our system, and the highest degrees are conferred only upon men who have been tried again and again by every conceivable ordeal. Heroism is common, because the universal spirit of gallantry and chivalry requires it.

At a public dance, an Indian may recount some particular brave deed.

This he acts out for the benefit of the younger element. He could not add anything to it, because the event is already well known. When the old customs were intact, it was the old warriors who claimed this privilege, and they, too, were allowed to paint their bodies in imitation of their severe wounds.

I remember very well in a great tribal dance that there were many of these old men who enacted their deeds with great spirit, and one had painted the upper half of his face black, with zig-zag lines representing lightning, the whole symbolic of a terrific battle. The lower part of his face, even with the mouth and including it was painted red, with streaks running down upon the chin. Every Indian would know that he had been wounded in the mouth. Another had painted in the middle of his broad chest a red hole, and from it there ran some red streaks, with a fine Crow arrow depicted in realistic fashion.

These customs have their barbarous side, but a really touching feature is that a warrior always shares his honors with his war-horse. Such a horse may wear an eagle plume in his forelock as proudly as his master, his tail or mane may be trimmed and dyed according to his rider's war record, or he may be made to mourn for him by having it cut quite short.

Sometimes an acknowledged warrior decorates his long pipe-stem or the handle of his war-club. But no person can wear the honorable insignia of another; in fact, he can wear none that have not been awarded to him in due course by the council of his tribe.

The Boy Scouts may, if they choose, adapt this system to the honors counted in their organization, grading the various exploits in accordance with the real manhood needed to accomplish them.

XIX-INDIAN CEREMONIES FOR BOY SCOUTS

Indian ceremonies are always in demand, and I shall give you several which have been specially adapted to your use from the ancient rites of the Sioux nation.

THE AY'-CHAY-TEE, OR SCOUT'S BONFIRE

This is supposed to bring success in war and hunting, and may be kindled by a band of Scouts on the eve of a long hike, or any important undertaking, or as a ceremony of initiation of new members.

The one appointed to act as Leader or Medicine-man lays in a convenient place a pile of dry wood for the ceremonial fire, to which the Scouts are summoned by a herald. He goes the rounds with a camp horn, bidding all come to the Ay'-chay-tee when the sun is at a certain height in the heavens, preferably near sunset. The Medicine-man should be attired in full Indian costume, and prepared to act the part of a man full of years and wisdom. As fire is the symbol of enthusiasm, energy, and devotion, and is with the Indians a strictly masculine emblem, it is fit that the young men gather about it before going upon a journey or "war-path."

When all have a.s.sembled in the usual circle, dressed either in Indian costume or Scout's uniform, the Leader, standing in the center of the ring beside the prepared wood, kindles a "new fire" by means of the bow and drill, flint and steel, or "rubbing sticks."

He then takes up the long-handled calumet or peace-pipe, which has previously been filled with dried sumach leaves, red willow bark, or other aromatic herb, kindles it with a coal from the "sacred fire," and reverently holding it before him in both hands, with the stem pointing upward and forward, exclaims:

"To the Great Spirit (or Great Mystery) who is over all!"

The Scouts answer in unison: "Ho!"

Then, turning the stem of the pipe downward, the Leader says:

"To our Grandmother, the Earth!"

The Scouts answer: "Ho!"

He thus holds the pipe successively toward the four points of the compa.s.s, exclaiming as he does so: "To the East Wind! the West Wind! the North Wind! the South Wind!" and each time all answer: "Ho!"

The Leader next holds the stem of the pipe toward the first Scout, who, stepping forward and touching it solemnly, repeats in an audible voice the "Scout's Oath:"

"I promise to obey my Leader, to seek honor above all things, and that neither pain nor danger shall keep me from doing my duty!"

After the pipe has thus gone round the circle, it is laid beside the fire, and all the Scouts chant, or recite in unison, the Strong Heart Song:

"We are the Scouts of -- (name of band or brigade); We are the strong-hearted; We go forward, fearing nothing, to fulfill our vow!"

All now dance around the fire, going through the actions of a Scout on the enemy's trail. A drum beaten in quick time is the proper accompaniment to this dance, or it may be performed to the chant and hand-clapping of the Leader. (For other songs and musical airs, see Alice Fletcher's "Indian Story and Song.") Finally the Scouts leave the ring one by one, each, as he disappears in the shadows, giving the yelp of the wolf-the Indian Scout's call.

When a Scout returns to camp with news, he is met by the councilors seated in a circle about the fire, and before giving his report, takes the oath of the pipe in the past tense, thus:

"I have obeyed my Leader, have sought honor above all things, and neither pain nor danger has kept me from doing my duty!"

If, however, the matter is urgent, and there is little time for ceremony, he may, on entering the circle, kick down and scatter a small pile of wood which has been placed in readiness, this act const.i.tuting his oath that he has faithfully performed his task.

THE BEAR DANCE

This is one of a cla.s.s of ceremonies common among Indians, in which the actors masquerade as animals. Bears, wolves, buffalo, elk, and others are represented with elaborate costuming and imagery. The Bear is the emblem of courage.

In this dance one of the players is chosen to represent the Bear, and should be made up if possible with the skin and head of that animal as a disguise, otherwise with a painted mask. A small arbor of green boughs forms the den, from which he issues from time to time in short rushes, growling as savagely as possible, and is teased with switches in the hands of the other players. If any one can touch the Bear without being himself touched, he scores one point, but if touched, he loses five points. If he trips and falls while running, he is out of the game.

Whenever the pace becomes too swift for him, the Bear may retreat to his den, where he is safe. This game should last a given number of minutes, say twenty, at the end of which the scores are reckoned by two tellers previously detailed, and the winner announced. The drum and Indian songs may accompany this entertainment, which should be followed by a feast of Indian dishes, such as corn, venison, maple sugar, etc., served in Indian style, all the guests being seated cross-legged in a circle.

THE PEACE CEREMONY

This is a very old rite of the Sioux, intended to typify the conquest of the Thunder-Bird, which is supposed to bring the lightning, and is the emblem of destruction.

[Ill.u.s.tration: Fig. 19.]

It is appropriately given in early summer, the period of frequent thunderstorms.

Cut the figure of the Thunder-Bird from a piece of birch-bark or thin wood, and suspend from the top of a pole fifteen feet high, which is raised in the center of a ring sixty feet in diameter, formed of small bent saplings or willow wands. The ring must have two entrances. At the foot of the pole, place a bowl of clear water to represent the rain which accompanies the lightning. On either side stand two small boys, dressed in red or wearing red about their clothing, and carrying war-clubs in their hands. These boys represent War.

Now all the Scouts enter the ring in single file, dressed in Scouts'

uniform or Indian costume and armed with bow and arrows. The drum beats a slow tattoo as they march about the pole, looking upward toward the figure of the Thunder-Bird and chanting these lines:

"Hear us, O Thunder!

Hear us, and tremble!

We are the soldiers, Soldiers of peace!"

At the close of the song, each in turn shoots an arrow at the image, and when it falls, the Scout who brought it down must drink all the water in the bowl. The war-clubs are then taken away from the two little boys representing War, who go out by the western entrance to the ring. At the same time there enter by the eastern entrance two more boys (or preferably girls, if it is a mixed a.s.semblage), clad in blue and carrying calumets, to typify Peace. These lead the second march around the pole, while all chant the second stanza of the song:

"The Thunder is fallen; Lost are his arrows; Peace is the victor- Our mother is Peace!"

A heavy stick with a large knot or k.n.o.b on the end will do for a war-club, and if no genuine peace-pipe is obtainable, one may be improvised from a piece of wood.

[Ill.u.s.tration: Fig. 20.]

To any or all of these ceremonies spectators may be invited (and among the Indians the whole village is generally present), but it is essential that they maintain perfect order and absolute silence during the solemnities.