over a small hoop a little larger than the ball attached to the end of
a stick. They catch it in this net as it flies through the air, and
throw it from one to the other toward either goal. The man who catches
can run with the ball toward the limit until he is overtaken by one on
the other side, when he throws it as far as he can on its way, which is
continued by the others. The women play hand and foot ball, also slide
long sticks on the snow, or billiards with flat stones on the ice. We
know of no other game at ball worth mentioning being played among them.
Foot racing is often practiced by the Mandan and Crows. The former
nation before they were so much reduced by smallpox had a regular race
course 3 miles in length, in which any and all, who chose, could try
their speed, which they did by running three times around this space,
betting very high on either side.
They still practice the amusement, but not so much as formerly.
RACING
Foot races among the Crow Indians are usually contested by two persons
at a time, a bet being taken by those concerned, and many more by the
friends and spectators on either side, consisting of blankets, buffalo
robes, or some other article of clothing. They mostly run about 300
yards and in starting endeavor to take every advantage of each other,
a dozen starts being often made before the race begins. These Indians
also run horse races, betting one horse against the other. The same
trickery and worse is displayed in their horse races as in their foot
races, and often the loser will not pay. The Sioux also have foot
races in which any one may join, provided he bets, which, if they have
anything to stake, they are sure to do. The name of being a fast and
long runner is highly prized among them all; indeed, after being a
warrior and hunter that of being a good runner is next to be desired,
but the principal aim in all these amusements appears to be the winning
of each other’s property. They, of course, occupy and enable them to
pass agreeably some of the long summer days, but we never see these
things introduced without the bets or prospects of gain, and from this
fact, together with the earnestness exhibited in betting, and in the
contest, we conclude it to be no more than another mode of gambling, to
which they are all so much addicted.
GAMBLING
Most of their leisure time either by night or by day among all these
nations is devoted to gambling in various ways, and such is their
infatuation that it is the cause of much distress and poverty in
families. For this reason the name of being a desperate gambler forms a
great obstacle in the way of a young man getting a wife. Many quarrels
arise among them from this source, and we are well acquainted with an
Indian who a few years since killed another, because after winning all
he had he refused to put up his wife to be played for. Every day and
night in the Soldiers’ Lodge not occupied by business matters presents
gambling in various ways all the time; also in many private lodges the
song of hand gambling and the rattle of the bowl dice can be heard.
Women are as much addicted to the practice as men, though their games
are different, and, not being in possession of much property, their
losses, although considerable to them, are not so distressing. The
principal game played by men is that of the Bowl or Cos-soo´, which is
a bowl made of wood with a flat bottom, a foot or less in diameter,
the rim turned up about 2 inches, and highly polished inside and out.
A drawing and description of the arithmetical principles of this game
is now attached in this place. (Pl. 72.) The manner of counting therein
mentioned is the manner in which we learned it from the Indians, but
the value of each of the articles composing the dice can be and is
changed sometimes in default of some of them being lost and again by
agreement among the players in order to lengthen or shorten the game or
facilitate the counting. However, the best and most experienced hands
play it as it is represented. It can be played between two or four,
that is, either one on each side or two against two. The game has no
limit, unless it is so agreed in the commencement, but this is seldom
done, it being usually understood that the players continue until one
party is completely ruined.
The bowl is held by the tips of the four fingers inside the rim and
the thumb underneath. The dice being put in, they are thrown up a few
inches by striking the bottom of the bowl on the ground, so that each
counter makes several revolutions. It is altogether a game of chance
and no advantage can be taken by anyone in making the throws. The
counters or dice never leave the bowl but are counted as the value
turns up. One person having shaken it and the amount of his throw
having been ascertained a requisite number of small sticks are placed
before him, each stick counting 1. In this way the game is kept, but
each keeps his adversary’s game, not his own; that is, he hands him a
number of sticks equal to the amount of his throw, which are laid so
that all can see them. Each throws in turn unless the big claw stands
on end, in which case the person is entitled to a successive throw. By
much practice they are able to count the number turned up at a glance
and the principles of the game being stated on the drawing, we will now
describe how it is carried on. It has been observed in these pages in
reference to their gambling that it is much fairer in its nature than
the same as carried on by the whites and this is worthy of attention,
inasmuch as it shows how the loser is propitiated so that the game may
not result in quarrel or bloodshed, as is often the case.
The game is mostly played by the soldiers and warriors, and each must
feel equal to the other in courage and resolution. It is often kept up
for two or three days and nights without any intermission, except to
eat, until one of the parties is ruined.
_Example._—A plays against B; each puts up a knife, and they throw
alternately until 100 is counted by the dice; say A wins. B now puts up
his shirt against the two knives, which is about equal in value; say
A wins again. B then stakes his powder horn and some arrows against
the whole of A’s winnings. Should B now win, the game commences again
at the beginning, as A would only have lost a knife; but supposing A
wins. B now puts up his bow and quiver of arrows against all A has
won—the stakes are never withdrawn but let lie in front of them. Say
A again wins. B then stakes his blanket and leggings, which are about
equal in value to all A has won, or if not, it is equalized by adding
or subtracting some article. Supposing A again to be winner, he would
then be in possession of 2 knives, 1 shirt, 1 blanket, 1 powder horn, 1
bow and quiver of arrows, and 1 pair leggings, the whole of which the
Indians would value at 8 robes. B now stakes his gun against all the
above of A’s winnings. Now if A again wins he only retains the gun, and
the whole of the rest of the property won by A returns to B, but he is
obliged to stake it all against his gun in possession of A, and play
again. If A wins the second time he retains the whole and B now puts up
his horse against all of A’s winnings, including the gun.
A wins, he retains only the horse, and the gun and everything else
reverts again to B, he being obliged to stake them again against the
horse in A’s possession. If A wins this time, he keeps the whole; but
if B wins, he only gets back the horse and gun, and all the rest of the
property goes to A. Supposing B again loses and continues losing until
all his personal property has passed into the hands of A, then B, as a
last resort, stakes his wife and lodge against all his property in the
hands of A. If A wins he only keeps the woman; the horse, gun, and all
other property returns again to B with the understanding, however, that
he stakes it all to get back his wife. Now if B loses he is ruined; but
if A loses he gives up only the woman and the horse, continuing the
play with the rest of the articles against the horse until one or the
other is broke.
At this stage of the game the excitement is very great, the
spectators crowd around and intense fierceness prevails, few words
are exchanged, and no remarks made by those looking on. If the loser
be completely ruined and a desperate man, it is more than likely he
will by quarrel endeavor to repossess himself of some of his property,
but they are generally well matched in this respect, though bloody
struggles are often the consequence. We have known Indians to lose
everything—horses, dogs, cooking utensils, lodge, wife, even to
his wearing apparel, and be obliged to beg an old skin from some
one to cover himself, and seek a shelter in the lodge of one of his
relations. It is, however, considered a mark of manliness to suffer
no discomposure to be perceptible on account of the loss, but in most
cases we imagine this is a restraint forced upon the loser by the
character of his adversary.
Suicide is never committed on these occasions. His vengeance seeks
some other outlet, in war expeditions, or some way to acquire property
that he may again play and retrieve his losses. There are some who
invariably lose and are poor all their lives. A man may with honor stop
playing with the loss of his gun; he has also a second opportunity
to retire on losing his horse, and when this is so understood at the
commencement they do, but when a regular set-to takes place between two
soldiers, it generally ends as above described.
Ordinary gambling for small articles, such as beads, vermilion, rings,
knives, arrows, kettles, etc., is carried on by playing the game of
hand, which consists in shuffling a pebble from one hand to the other
and guessing in which hand the pebble lies. They all sit in a ring on
the ground, each with whatever stake they choose to put up before them.
Both men and women join in the game and a song is kept up all the time
by the whole with motions of the hands of him who holds the pebble.
After singing about five minutes a guess is made by one of the parties
as to which hand the pebble is in, and both hands are opened. If the
guess has been correct, the one holding the pebble is obliged to pay
all the rest an equivalent to the stake before them; but if the hand
not containing the pebble be picked upon, all the ring forfeit their
stakes to him. Either one man can thus play against the whole or he has
it in his power to pass the pebble to the next, he betting like the
others.
This is a very common game, and a great deal of property by it daily
changes hands, though seldom such large articles as guns, horses, or
women.
The usual game which women play alone, that is, without the men, is
called _chun-kan-dee´_, and is performed with four sticks marked on
one side and blank on the other, as described in Plate 73. The women
all sit in a circle around the edge of some akin spread upon the
ground, each with her stake before her. One then gathers up the sticks
and throws them down forcibly on the end, which makes them rebound
and whirl around. When they fall, the number of the throw is counted
as herein stated. Each throws in turn against all others, and if the
whole of the marked sides, or all the fair sides of the sticks are
turned up, she is entitled to a successive throw. The game is 40, and
they count by small sticks as in the preceding. In fine weather many of
these gambling circles can be seen outside their lodges spending the
whole day at it instead of attending to their household affairs. Some
men prohibit their wives from gambling, but these take the advantage
of their husband’s absence to play. Most of the women will gamble off
everything they possess, even to the dresses of their children, and the
passion appears to be as deeply rooted in them as in the men. They are
frequently thrashed by their husbands for their losses and occasionally
have quarrels among themselves as to the results of the game.
Another game is played by the boys and young men which consists of
planting an arrow in the snow or ground and each throwing other arrows
at it until struck, and he who strikes the planted arrow is winner of
all the arrows then on the ground.
DEATH AND ITS CONSEQUENCES
When a warrior dies the body is straightened and dressed in full war
dress, as for battle, the face being painted red. It is then wrapped
up in a blanket, which is again enveloped in scarlet cloth, or his
flag, if he has one; then his bow, quiver, sword, gun, powder horn,
battle ax, war club, tomahawk, knife, and his medicine or charm are
laid alongside and the whole baled with the body in his buffalo robe,
being the one on which his coups on his enemies are painted. The last
covering is the raw hide of a buffalo, hair inside, which incloses
all, and is strapped up tightly by strong cords passed through holes
cut around the edge of the skin, the whole presenting the form of a
large oblong bale. All this is done by some old men, often some of the
divining men, though not those who attended him while sick; and the
persons who pay this attention to the corpse know they will be well
paid by the relatives of the deceased, as it is the greatest honor
one Indian can confer on another and is a claim on the patronage of
the relatives during their life. Before enshrouding the body some one
of the persons who officiate cuts off a lock of the dead man’s hair,
which he retains a year. At the end of that time the nearest relatives
of the deceased buy the hair from him at a very high price in horses,
blankets, etc. This is another long ceremony and should be described,
but our limits do not admit of it.
When the body is thus dressed and prepared for interment it is the wish
of the relatives to get it out of sight as soon as possible, or in a
few hours after dissolution, but it often happens that there is no
suitable place in the vicinity for burial and they are obliged to carry
it along for several days. Most of these tribes prefer scaffolding the
corpse on trees, which is the most ancient method of disposing of them,
arising from the want of tools to excavate, particularly in the winter
season, when the ground is frozen to the depth of 5 feet as solid as
a rock, and for the reason that they wish the dead to be placed where
they can at all times feast and speak to them. Of late years, however,
they prefer their being interred by the whites at the different
trading forts if possible, but as this can only happen to a few the
others either scaffold them or inter them, when the weather admits,
on the tops of hills, covered with large stones, which, being rolled
on the grave after it is filled prevent the ravages of the wolves and
foxes. In either case the clothing, arms, medal, or other trinkets
not bequeathed are deposited with the body, and as the sanctum of the
dead is never disturbed nor these articles renewed, they must present
a sure criterion whereby to judge of their state of arts and arms at
the time of the interment as far as it is possible to be determined by
the nature of the materials thus deposited. Supposing they are near the
timber, and the man has died in the night, the funeral takes place next
day, or if he has died during the day it is disposed of the following
morning.
At the moment life becomes extinct the relatives set up a loud howl,
cut their hair and legs, and the neighbors crowd into the lodge, each
endeavoring to excel the other in the violence of their lamentations,
which are kept up without intermission from that time until the funeral
is over, by all, and during this interval the whole of the property of
the deceased, except his war horse and arms as mentioned, is given away
by the relatives to those who lament. All his horses, skins, clothing,
provisions, and a good part of that of his relatives (brothers, father,
etc.) must pass into the hands of strangers; even the blankets off
their backs, arms, and cooking utensils are seized and carried away by
those who aid in mourning. If he has made a will, which occasionally
happens, it is sometimes carried into effect, but usually the nearest
relatives sit around the body howling, with their heads down, and pay
no attention to the general pillage which then takes place, or if they
do, it is only to tell each of the mourners which of their horses or
other property to take away, giving the horses to those who have aided
in laying out the dead man. Their custom is to make themselves as poor
as they can be made on these occasions, either in property or with
regard to their persons.
The body being placed on a horse travaille crosswise, it is conveyed
to the spot for scaffolding by leading the horse, the whole following
without any order and uttering loud howlings, both men and women.
Several men now ascend the tree and draw up the corpse with strong
cords attached to it, placing the feet as near toward the south as the
fork of the tree will admit, and elevating the head part of the bale so
that it may face in that direction, after which it is secured by the
cords being tied round the limbs of the tree many times, to prevent the
wind from blowing it down.
When this is finished they recommence cutting their legs and howling,
calling on the deceased by the tie of relationship which bound them,
thus: “My brother” or “my son,” adding, “remain in peace where you are;
let your spirit go to the south and not be troubled; we will feast
you; do not visit us in spirit; you are happy; and we are miserable.”
These words are not distinguishable on account of the noise, and most
probably muttered; as, having witnessed many of these funerals in every
way, we have never heard any other words than lamentations; but they
say they do pronounce them either mentally or very low, and that if it
is neglected some more of their relatives will die; consequently we are
bound to believe they utter these and other words in an audible voice.
At this stage of affairs his war horse is led under the tree and shot,
in addition to which, among the Crow Indians, a finger or two of each
of the near relatives are chopped off and the blood smeared over their
faces, left to dry there, and remain until it wears off. The deceased’s
shield, lance, or other implement, too long or unwieldy to be enveloped
with the body, are now tied at his head on the tree, and the mourners
retire. Some of the near relatives, however, often remain all day and
night, naked and barefoot, exposed to cold, snow, or rain, for several
days and nights without eating until they are completely exhausted,
and for a year or more afterwards wear nothing but an old torn skin,
which, with their bodies and faces, is smeared over with white clay,
and present a miserable appearance.
This is the most general custom among all the tribes of which we write
of disposing of their dead, and nine-tenths of them are scaffolded
in this way. Yet occasionally some, either by request or desire of
surviving relatives, or in the event of their dying where no timber
can be found, are interred on the top of a hill. In either case the
mourning and ceremonies are the same. When interred, the hole or grave
is excavated to the depth of about 5 feet, and made large enough to
contain the implements before referred to, which are all buried with
the body, the grave filled up and large rocks rolled upon it. In
either way no inscription or device is made to mark the spot, nor any
hieroglyphics carved on trees denoting the age, name of the person,
or anything else. No consolation is offered to Indians at the time of
the funeral, nor for several days afterwards. Those who wish to console
must aid to mourn, but say nothing. In a few days, however, many
elderly men invite the relations to feast and console them by the usual
arguments the nature of the case dictates. The reason why the feet are
placed southward and the face turned in that direction is that the
Indian paradise is supposed to be in that quarter, and the soul is thus
given to the South Wind to be carried off to that point. Very brave and
formerly renowned warriors sometimes requested not to be interred in
any way, in which case they are placed inside their lodge propped up,
in a sitting posture, dressed and painted, the door of the lodge is
closed tight, and the outside around the lodge inclosed by a hedge of
thick branches and dirt to prevent the wolves from entering, and the
whole is thus left on the plains.
In the course of time the lodge rots away, the wolves enter, and the
bones are scattered about or carried away by them. This is the manner
in which the Chief Wah-he´-muzza, or The Iron Arrow Point, ordered his
obsequies to be performed, giving for his reason that he wished to
remain above ground in order to see and hear his children all the time
and to have the spot rendered remarkable by his being there.
The death of ordinary Indians is attended with like results, though
if not warriors of note they are merely enveloped in their ordinary
clothing and blankets or skins with their implements, but no horse is
killed over their grave. When women die their favorite dogs are killed
and all their tools for scraping and dressing hides, with their pillow
and porcupine quills, are enveloped with them. If she be the wife of
a chief or man of importance she is also wrapped in scarlet cloth,
formerly in painted skins. There is as much mourning and distress
observed on the death of their children, perhaps more, than when grown.
On these occasions often some one of the parents destroy themselves,
and all other Indians are very attentive to them for several days until
the most violent grief is over. Should anyone offend the parent during
this time his death would most certainly follow, as the man, being in
profound sorrow, seeks something on which to wreak his revenge, and he
soon after goes to war, to kill or be killed, either of which being
immaterial to him in that state.
The reason the implements are deposited in the grave is that they are
supposed to be necessary to his being in the world of spirits. It is a
very ancient custom, perhaps coeval with their existence.
We know of no tumulus or barrow erected either in former or later times
through this country containing many bodies or possessing the character
of a charnel house, but are in the knowledge of the graves of many
chiefs either on scaffolds or on hills.
Bodies are never interred in a sitting posture, though that manner is
sometimes observed when deposited in the lodge above ground and the
posture preserved by stakes driven in around the body with forks on the
end supporting the different members and equilibrium.
There are no herbs or spices placed with the corpse, neither is it
submitted to any process analogous to embalming. It is enveloped, as
before mentioned, in skins to which those who can afford it add scarlet
cloth and blankets.
Scaffolding of corpses is the general manner of disposing of them with
all the prairie tribes, and the way they are prepared has been alluded
to. They would prefer having them boxed instead of baled, but have no
tools to prepare timber, and even if they had can not at all times
procure it, which together with their lack of means to excavate in
these frozen regions were no doubt the original causes of this mode of
burial. When bodies are brought to the trading houses for interment or
scaffolding they are always boxed by the whites, the coffin being made
large enough to contain the implements and ornaments enveloped with the
corpse. This in former times was a great honor done the Indians and
highly recompensed, but of later years is a great bore and expense.
This method of securing them can, however, only be embraced when
death takes place near the houses, and consequently happens to few.
The Mandan and Gros Ventres, being stationed at the fort with those
nations, have their dead boxed by the whites and placed on a scaffold
made of posts planted near their villages. The Arikara prefer interring
them in the ground, and all the rest of the tribes place their dead,
secured in the manner described before, in the forks of trees, which
in a year or two, as soon as the cords rot off and the envelopes fall
to pieces, are blown down, and the bones are found scattered beneath.
Carnivorous birds, such as eagles, ravens, and magpies, often pick at
the envelope until they get at the body, but if it is well strapped in
rawhide it is generally secure from either birds or beasts as long as
it remains in the tree.