_Nä′nisa′na, nä′nisa′na_,_The Ghost-dance religion and the Sioux outbreak of 1890

Our father above (has) paint,

Our father above (has) paint.

This refers to the sacred paint used by the participants in the Ghost

dance, and which is believed to confer health and the power to see

visions.

7. +Wû′nti ha′yano ka′ka′na′+

Nänisa′na, nänisa′na,

Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,

Aa′ ko′ia′ ta′-ia′ ha′yo′,

Aa′ ko′ia′ ta′-ia′ ha′yo′.

_Translation_

_Nä′nisa′na, nänisa′na_,

All the people cried when I returned,

Where the father dwells above,

Where the father dwells above.

This song was composed by a girl who went up to the spirit world and

saw there all her friends, who cried when she started to leave them

again.

8. +Na′wi i′na+

Nä′nisa′na, nä′nisa′na,

E′yahe′ya, e′yahe′ya, he′e′ye′!

Na′wi i′na ha′yo ă′ă—He′yoi′ya, he′e′ye′!

_Translation_

_Nä′nisa′na, nä′nisa′na,

E′yahe′ya, e′yahe′ya, he′e′ye′!

E′yahe′ya, e′yahe′ya, he′e′ye′!_

We have our mother below; we have our father above—_He′yoi′ya, he′e′ye′!_

This song was composed by a woman named Niaha‛no′, who used to have

frequent trances in which she would talk with departed Caddo and bring

back messages from them to their friends. “Our mother below” is the

earth. (See page 1096.)

9. +Ni′ ika′ na′a+

Ni′ ika′ na′a ha′na′,

Ni′ ika′ na′a ha′na′;

Na′a-a′ ha′na′,

Na′a-a′ ha′na′.

_Translation_

There are our grandmother and our father above,

There are our grandmother and our father above;

There is our father above,

There is our father above.

By “grandmother” is meant the storm spirit or thunder. (See Caddo song

4.)

10. +Hi′na ha′natobi′na+

Hi′na ha′natobi′na i′wi-na′,

Na′ iwi′ i′wi-na′,

Na′ iwi′ i′wi-na′;

Na′nana′ ha′taha′,

Na′nana′ ha′taha′.

_Translation_

The eagle feather headdress from above,

From the eagle above, from the eagle above;

It is that feather we wear,

It is that feather we wear.

This refers to the eagle feather worn on the heads of the dancers. (See

song number 12.) This song is in the Hai-nai dialect.

11. +Na′ ăă′ o′wi′ta′+

Na′ ăă′ o′wi′ta′,

Na′ kiwa′t Hai′-nai′,

Na′ kiwa′t Hai′-nai′.

_Translation_

The father comes from above,

From the home of the Hai-nai above,

From the home of the Hai-nai above.

This song, like the last, was composed by one of the Hai-nai tribe, and

refers to the silent majority of the band in the spirit world.

12. +Na′ iwi′ o′wi′ta′+

[Music]

Na′ iwi′ o′wi′ta′,

Na′ iwi′ o′wi′ta′;

Do′hya di′wabo′n na′ na′ iwi′ o′wi′ta′,

Do′hya di′wabo′n na′ na′ iwi′ o′wi′ta′;

Na′ha′ na′daka′a′, Na′ha′ na′daka′a′.

_Translation_

See! the eagle comes,

See! the eagle comes;

Now at last we see him—look! look! the eagle comes,

Now at last we see him—look! look! the eagle comes;

Now we see him with the people,

Now we see him with the people.

This refers to what the Caddo call the “return of the eagle feathers”

in the Ghost dance. With the Caddo, as with other tribes, the eagle

is a sacred bird, and in the old times only the few medicine-men who

knew the sacred formula would dare to kill one for the feathers. Should

anyone else kill an eagle, his family would die or some other great

misfortune would come upon him. The formula consisted of certain secret

prayers and ritual performances. Among the Cherokee the eagle killer’s

prayer was a petition to the eagle not to be revenged upon the tribe,

because it was not an Indian, but a Spaniard, who had killed him—an

indication of the vivid remembrance in which the cruelty of the early

Spaniards was held among the southern tribes. To further guard against

the anger of the eagles, the Cherokee eagle killer, on his return

to the village, announced that he had killed, not an eagle, but a

snowbird, the latter being too small and insignificant to be dreaded.

The eagle-killing ceremony among the northern prairie tribes has

been already described under Arapaho song 47. The Caddo eagle killer

always took with him a robe or some other valuable offering, and after

shooting the eagle, making the prayer, and pulling out the tail and

wing feathers he covered the body with the robe and left it there as

a peace offering to the spirit of the eagle. The dead eagle was never

brought home, as among the Cherokee. The last man of the Caddo who

knew the eagle-killing ritual died some years ago, and since then they

have had to go without eagle feathers or buy them from the Kiowa and

other tribes. Since Sitting Bull came down and “gave the feather” to

the leaders of the dance the prohibition is removed, and men and women

alike are now at liberty to get and wear eagle feathers as they will.

13. +A′nana′ hana′nito′+

A′nana′ hana′nito′ ni′ahu′na—_He′e′ye′!_

A′nana′sa′na′? A′nana′sa′na′?

Ha′yo ha′nitu′ ni′ahu′na—_He′e′ye′!_

A′nana′sa′na′? A′ana′sa′na′?

_Translation_

The feather has come back from above—_He′e′ye′!_

Is he doing it? Is he doing it?

The feather has returned from on high—_He′e′ye′!_

Is he doing it? Is he doing it?

This refers to the return of the eagle feathers, as noted in the

preceding song. The question “Is he doing it?” is equivalent to

asking, “Is this the work of the father?”—an affirmative answer being

understood.

14. +Na′ iwi′ ha′naa′+

Na′ iwi′ ha′naa′,

Na′ iwi′ ha′naa′;

Wû′nti ha′yano′ na′nia′sana′,

Wû′nti ha′yano′ na′nia′sana′.

Na′ha na′ni′asa′,

Na′ha na′ni′asa′.

_Translation_

There is an eagle above,

There is an eagle above;

All the people are using it,

All the people are using it.

See! They use it,

See! They use it.

This song also refers to the use of eagle feathers in the dance.

15. +Wi′tŭ′ Ha′sini′+

[Music]

E′yehe′! Nä′nisa′na,

E′yehe′! Nä′nisa′na.

Wi′tŭ′ Ha′sini′ di′witi′a′a′,

Wi′tŭ′ Ha′sini′ di′witi′a′a′.

Ki′wat ha′-ime′—He′e′ye′!

Na′hayo′ na′,

Na′hayo′ na′ă′ă′ ko′iă′—He′e′ye′!

I′na ko′iă′—He′e′ye′!

_Translation_

_E′yehe′! Nä′nisa′na,

E′yehe′! Nä′nisa′na._

Come on, Caddo, we are all going up,

Come on, Caddo, we are all going up.

To the great village—_He′e′ye′!_

With our father above,

With our father above where he dwells on high—_He′e′ye′!_

Where our mother dwells—_He′e′ye′!_

The sentiment and swinging tune of this spirited song make it one

of the favorites. It encourages the dancers in the hope of a speedy

reunion of the whole Caddo nation, living and dead, in the “great

village” of their father above, and needs no further explanation.

CADDO GLOSSARY

_Ăă_—father.

_Ăă Kakĭ′mbawiût_—“the prayer of all to the Father;” from _aa_, the

Father, i. e., God, and _tsĭmba′dikû_, I pray; the Ghost dance,

also called _Nä′nisa′na Gao′shăn_, Nä′nisa′na dance.

_A′nana_—for _Nănă′_.

_A′nanasa′na_—for _Nana′sana_.

_Ba′hakosĭn_—“striped arrows,” from _bah_, arrow; the Caddo name

for the Cheyenne. They sometimes call them _Siä′näbo_, from

their Comanche name.

_Cha′‛kanĭ′na_—“the place of crying;” the traditional first

settlement of the Caddo tribes, where they came up out of

the ground, at the mouth of Red river, on the south bank, in

Louisiana.

_Detse-ka′yăă_—“dog eaters;” the Caddo name for the Arapaho.

_Di′wabon_—we see him; _tsibo′nă_, I see him.

_Di′wïti′ă_—we are all going up, we shall all ascend; _tsidiû′_, I

ascend.

_Do′hya_—now, at once.

_E′yahe′ya!_—an unmeaning exclamation used in the songs.

_E′yehe′!_—ibid.

_Ganio′sĭt_—he (she) is painted; _atsĭno′sĭt_, I paint myself.

_Gao′shăn_—a dance; _ga′tsioshăn_, I dance.

_Gû′kwûts_—my (plural); _gûkwû′nda_, my (singular); _ha′nĭn

gû′kwûts_, my children.

_Hă′-iă_—he (she) dwells there below. Compare _Ko′iă_.

_Ha′-imi_—large.

_Hai′-nai_—a tribe of the Caddo confederacy.

_Hă′naă_ or _Hă′nă_—there he is! that is he!

_Ha′nani′to_—this feather, the feather; _ni′toh_, feather;

_ha′taha_, feather (generic).

_Ha′natobi′na_—a feather headdress; feathers prepared to wear on

the head.

_Ha′nĭn_—children.

_Ha′nitu_—for _Ni′toh_.

_Hasi′ni_ or _Hasi′nai_—the Caddo; the generic name used by

themselves.

_Ha′taha_—feather (generic); _nitoh_, feather (specific).

_Ha′wano_—paint.

_Ha′yano_—people.

_Ha′yo_—above, on high. Compare _Naha′yo_.

_He′eye′!_—an unmeaning exclamation used in the songs.

_He′yahe′eye′!_—ibid.

_He′yawe′ya!_—ibid.

_He′yoi′ya!_—ibid.

_Hi′na_—eagle feathers.

_Ika_—grandmother; a term sometimes applied to the thunder or storm

spirit.

_Ină′_—mother; _na ină′_, mother above.

_I′tsiya_—I have come; _hatsi′ûs_, I come.

_I′wi_—eagle; also the name of a Caddo gens.

_Ka′găhănĭn_—thunder; a Caddo gens.

_Ka′g‛aih_—crow; a Caddo gens.

_Kaka′na_—they cried; _ha‛tsikaka′s_, I cry.

_Ka′ntsi_—“cheats;” the Caddo name for the Kiowa Apache, Lipan, and

Mescalero.

_Kĭ′shi_—panther; a Caddo gens.

_Kiwa′t_—village, town, settlement.

_Koho′_—alligator; another name for the Ta′năhă or Buffalo gens of

the Caddo.

_Ko′iă_—where he dwells above; _tă′-iă_, he dwells above;

_datsii′ă_, I dwell above.

_Na_—see! look! now!—also coming down from above, as _iwi-na_, the

eagle coming down from above.

_Năă′_—father above, i. e., God; from _ăă′_, father, and _na_,

above, on high.

_Na′daka_—with the people.

_Nahă′_—that’s all! now you see! there now!

_Naha′yo_—up, above, the plural of _Ha′yo_. _Hasi′ni diwĭti′a

na′hayo_, all the Caddo are going up, everybody of the Caddo is

going up.

_Na-iye′_—sister above; from _na_, above, in composition, and

_iye′_, sister.

_Nănă′_ or _Nă′nănă′_—that one (demonstrative).

_Nana′sana_—is he making it?

_Na‛ni′asa_—they are using it; _ha′tsĭna′sa_, I use it.

_Na′nia′sana_—for _Na`ni′asa_.

_Nä′nisa′na_—an Arapaho word, adopted by the Caddo in the

Ghost-dance songs and meaning “my children.”

_Nä′nisa′na gao′shăn_—“Nänisana dance,” one of the Caddo names for

the Ghost dance, from _gao′shăn_, a dance, and _nänisa′na_ (q.

v.), an Arapaho word which forms the burden of so many Arapaho

Ghost-dance songs. It is also called _Ăă Kakĭ′mbawiût_, “the

prayer of all to the Father.”

_Na′tsiwa′ya_—I am coming.

_Na′wi_—below; _ha′yo_, above.

_Nawotsi_—bear; a Caddo gens.

_Ni_—a syllable prefixed merely to fill in the meter.

_Niahu′na_—for _Nĭ′tahŭ′nt_.

_Nĭ′tahŭ′nt_—it has returned. It has come back; _tsĭtsihŭ′nă_, I

return; _Ni′‛tsiho_, when I returned.

_Ni′toh_—feather (specific); _ha′taha_, feather (generic).

_Ni′‛tsiho_—when I returned. Compare _Nĭ′tahŭ′nt_.

_Nû′na_—because.

_O′ăt_—raccoon; a Caddo gens.

_O′wita_—he comes; _a′tsiûs_, I come.

_Sha′‛chidĭ′ni_—“Timber hill,” a former Caddo settlement on Caddo

lake, Louisiana.

_Si′bocha′ha_—I want to see them; _hatsi′bos_, I see.

_Sûko_—sun; a Caddo gens.

_Tă′-iă_—he dwells above. Compare _Ko′iă_.

_Ta′năhă_—buffalo; a Caddo gens.

_Ta′o_—beaver; a Caddo gens.

_Tasha_—wolf; a Caddo gens.

_Tsaba′kosh_—cut-throats; the Caddo name for the Sioux.

_Wa′hiya′ne!_—an unmeaning exclamation used in the songs.

_Wi′ahe′eye′!_—ibid.

_Wi′tŭ!_—come on! get ready.

_Wû′nti_—all of them.

AUTHORITIES CITED

=Adjutant-General=’s Office [_A. G. O._].—(Documents on file in

the office of the Adjutant-General, in the War Department at

Washington, where each is officially designated by its number,

followed by the initials A. G. O. In response to specific inquiries

additional information was received in letters from the same office

and incorporated into the narrative.)

1—Report of Captain J. M. Lee, on the abandonment of Fort Bidwell,

California (1890), Doc. 16633-1, 1890; 2—Documents relating to

the Apache outbreak, 1881; 3—Documents relating to Sword-bearer

and the Crow outbreak, 1887; 4—Captain J. M. Lee, abandonment of

Fort Bidwell, Doc. 16633-1, 1890; 5—Report on the Ghost dance,

by Lieutenant H. L. Scott, February 10, 1891, Doc. ——; 6—Report

on the abandonment of Fort Bidwell, by Captain J. M. Lee, Doc.

16633-1, 1890; 7—Statement of Judge H. L. Spargur in Lee’s report

on Fort Bidwell, Doc. 16633-1, 1890; 8—Letters of Assistant

Adjutant-General Corbin and Quartermaster-General Batchelder;

9—Affidavits with Lee’s report on the abandonment of Fort Bidwell,

Doc. 16633-1, 1890.

=Albany Institute.= _See_ =MacMurray=.

=Allis=, _Rev._ =Samuel=. Forty Years Among the Indians and on the

Eastern Borders of Nebraska. (Transactions and Reports of the

Nebraska State Historical Society, II. Lincoln, Nebraska, 1887.

8^o. 133–166.)

1—135.

=American Anthropologist.= _See_ Phister.

=American Ethnology and Archæology, Journal of.= _See_ Bandelier.

=Archæological Institute of America, Report of.= _See_ Bandelier.

=Bancroft, G.= History of the United States of America, from the

discovery of the continent. The author’s last edition. New York,

1884. 8^o.

1—II, 371; 2—II, 378; 3—II, 463.

=Bandelier, A. F.= Documentary history of the Zuñi tribe. (Journal

of American Ethnology and Archæology, +III+. Boston and New York,

1892. 4^o.)

1 a—103–115.

—— Final report of investigations among the Indians of the

southwestern United States, Part II. (Papers of the Archæological

Institute of America, American Series, IV. Cambridge, 1892. 8^o.)

1 b—62.

=Barclay, Robert.= The inner life of the religious societies of

the commonwealth; considered principally with reference to the

influence of church organization on the spread of Christianity.

London, 1876. 8^o.

=Bartlett, C. H.= Letter to the Bureau of Ethnology, dated October

29, 1895.

=Bible.= The Holy Bible, containing the Old and New Testaments;

translated out of the original tongues, etc. New York (American

Bible Society), 1870. 12^o.

=Bourke=, _Capt._ =J. G.= The medicine-men of the Apache. (Ninth

Annual Report of the Bureau of Ethnology. Washington, 1892. 4^o.

The description of the dance of the medicine-man, Nakai-doklini, is

taken from the account in this paper, supplemented by a personal

letter from the author.)

1—505.

=Brinton=, _Dr_ =D. G.= Myths of the New World: A treatise on the

symbolism and mythology of the Red race of America. New York,

Leypoldt and Holt, 1868. 12^o.

1—168, passim.

=Brown, John P.= The Dervishes; or oriental spiritualism. By John P.

Brown, secretary and dragoman of the legation of the United States

of America at Constantinople, etc. London, 1868. 12^o.

=Bureau of Ethnology, Reports of.= _See_ Bourke and Mallery.

=Catlin, G.= Letters and notes on the manners, customs, and condition

of the North American Indians. Written during eight years’ travel

(1832–1839) among the wildest tribes of Indians in North America,

etc. Two volumes. 4th edition. London, 1844. 8^o.

1—II, 117; 2—II, 118; 3—II, 98; 4—II, 99.

=Century Magazine.= _See_ Roosevelt.

=Clark, Benjamin.= The Cheyenne Indians. (A manuscript history and

ethnography of the Cheyenne Indians, written at the request of

General Philip Sheridan by Benjamin Clark, interpreter at Fort

Reno, Oklahoma.)

Now in possession of Dr George Bird Grinnell of New York city.

=Clark, W. P.= The Indian sign language, with brief explanatory

notes, etc, and a description of some of the peculiar laws,

customs, myths, superstitions, ways of living, code of peace and

war signals of our aborigines. Philadelphia, 1885. 8^o.

=Colby=, _Gen._ =L. W.= The Sioux Indian war of 1890–91. By

Brigadier-General L. W. Colby, commanding the Nebraska National

Guard. (Transactions and reports of the Nebraska State Historical

Society, III, 144–190; Fremont, Nebraska, 1892. 8^o.)

1—153; 2—150; 3—155; 4—157; 5—159–170; 6—159; 7—164; 8—165–170;

9—(McGillycuddy) 180; 10—165.

=Commissioner= [_Comr._]. Annual report of the Commissioner of Indian

Affairs to the Secretary of the Interior. (Sixty-first annual

report, Washington, 1892. 8^o.)

1—Report of Agent W. P. Richardson, 1852, 71, and report of Agent

W. P. Badger, 1859, 144; 2—Agent Danilson, 1875, 258; 3—Agent

Tiffany, 1881, 10; 4—Commissioner Price, 1881, viii-ix; Agent

Tiffany, 1881, 10–11; 5—Agent Linn, 1884, 102; 6—Agent Patrick,

1885, III; 7—Agent Scott, 1891, vol. I, 258; 8—Agent Smith, 1873,

319; 9—Agent Boyle, 1870, 58; 10—Superintendent Meacham, 1870,

50; 11—Agent Cornoyer, 1873, 317–18; 12—Commissioner Brunot,

1871, 98; 13—Umatilla council, 1891, 95–7; 14—Superintendent

Colonel Ross, 1870, 30; 15—Superintendent Meacham, 1870, 50–54;

16—Report, 1871, 95; 17—Superintendent Odeneal, 1872, 362;

18—Subagent White, 1843, 451; 19—ibid, 453; 20—Commissioner Hayt,

1877, 10; 21—ibid, 10; 22—ibid, 12; 23—ibid, 11; 24—ibid, 12;

25—ibid, 12–13; 26—Commissioner Hayt, 1878, xxxiv; 27a—ibid, xxxv;

27b—Agent Rust, 1891, I, 223; 28—Commissioner Morgan, 1891, I,

132–3; 29—Agent Wright, ibid, 411–2; 30—Dorchester report, ibid,

529; 31—Commissioner Morgan, ibid, 124; 32—Agent Wright, ibid,

411–12; 33—ibid, 128, 130; 34—ibid, 130; 35—ibid, 130; 36—ibid,

130; 37—ibid, 130; 38—ibid, 131; 39—ibid, 132; 40—ibid, 132;

41—Commissioner Morgan, 1892, 128; 42—Dorchester, 1891, vol.

I, 532; 43—Agent Wood, 1892, 396, 399; 44—Mrs Z. A. Parker, in

report of Superintendent Dorchester, vol. I, 1891, 529–531; also

published in the New York Evening Post of April 18, 1891, and in

Journal of American Folk-lore, April-June, 1891; 45—Report on the

Utes, Pai-Utes, etc, by J. W. Powell and G. W. Ingalls, 1873, 45;

46—Superintendent Parker, 1866, 115; 47—ibid, 115.

=Dorsey=, _Rev._ =J. O.= _See_ Journal of American Folk-lore.

=Drake, B.= Life of Tecumseh and of his brother the Prophet; with a

historical sketch of the Shawanoe Indians. Cincinnati, 1852. 12^o.

1—87, passim; 2—88; 3—93; 4—130; 5—142; 6—151; 7—153; 8—158; 9—193.

=Drake, S. G.= The aboriginal races of North America, comprising

biographical sketches of eminent individuals and an historical

account of the different tribes, from the first discovery of the

continent to the present period, etc, 15th edition, revised with

valuable additions, by Professor H. L. Williams. New York, 1880

(?). 8^o.

1—625.

=Dutton=, _Major_ =C. E.= The submerged trees of the Columbia river.

(Science, New York, February 18, 1887, page 156.)

=Eells=, _Rev._ =Myron=. (Letter in regard to the Shakers of Puget

sound, quoted at length in the chapter on that subject. Works

by the same author, referred to in the same chapter and in the

tribal synopsis accompanying the chapter on the Nez Percé war, are

“History of Indian Missions on the Pacific Coast,” and “Ten Years

of Missionary Work among the Indians at Skokomish, Washington

Territory, 1874–1884.”—Congregational House, Boston, 1886. 12^o.)

Mr Eells was born in the state of Washington, has been for many

years engaged in mission work in that section, and is the author of

valuable works relating to the tribes and languages of the state.

—— History of Indian missions on the Pacific coast—Oregon,

Washington, and Idaho. By Reverend Myron Eells, missionary of the

association. Philadelphia and New York, American Sunday School

Union, 1882 (?). 12^o.

=Evans, F. W.= Shakers: Compendium of the origin, history,

principles, rules and regulations, government, and doctrines of

the United Society of Believers in Christ’s second appearing, with

biographies of Ann Lee, etc. New York, 1859. 12^o.

=Fletcher, J. E.= _See_ Schoolcraft, Indian Tribes.

=Ghost Dance= [_G. D._]. (Documents relating to the Ghost dance and

the Sioux outbreak of 1890, on file in the Indian Office in special

case 188, labeled “Ghost Dance and Sioux Trouble.”)

1—Fisher, Document 37097-1890; 2—Campbell, Document 36274-1890;

3—Campbell, Document 20274-1890; 4—Report of Lieutenant H. L. Scott

(copy from A. G. O.), Document 9234-1891; 5—Statement of Porcupine,

the Cheyenne, Document 24075-1890; 6—Blakely, September 30, 1890,

Document 32876-1890; 7—Agent McLaughlin, October 17, 1890, Document

32670-1890; 8—Document 17236-1891; 9—Statement of Porcupine,

Document 24075-1890; 10—Agent Bartholomew, December 15, 1890,

Document 39419-1890; 11—Clipping from Santa Fé (New Mexico) News,

December 11, 1890, Document 39419-1890; 12—Agent Plumb, Document

35519-1890; 13—ibid, Document 38743-1890; 14—ibid, Document

2178-1891; 15—Agent Fisher, Document 37097-1890; 16—Clipping from

Omaha (Nebraska) Bee, February 10, 1891, Document 6155-1891;

17—Blakely and Captain Bowman, Document 32876-1890; 18—Agent

Simons, Document 37859-1890; 19—Agent Warner, Document 37260-1890;

20—Agent McChesney, Document 18807-1890; Document 17024-1890;

21—Gallagher, Document 18482-1890; McChesney, 18807-1890; Wright,

18823-1890; McLaughlin, 19200-1890; 22—Cook letter, September 11,

Document 30628-1890; 23—Special Agent Reynolds, September 25,

30046-1890; 24—Wright, December 5, 38608-1890; 25—McLaughlin,

October 17, 32607-1890; 26—Royer, October 12, 32120-1890;

27—Palmer, October 29 and November 4, 34061-1890, 34656-1890;

28—Letters and telegrams, October 30 to November 21, from Royer,

Palmer, Dixon, Belt, et al., 34060-1890; 34807-1890; 34904-1890;

34906-1890; 34910-1890; 35104-1890; 35105-1890; 35349-1890;

35412-1890; 35413-1890; 35831-1890; 36021-1890; 29—McLaughlin,

November 19, 36346-1890; 30—President Harrison, November 13,

35104-1890; 31—Secretary Noble, December 1, 37003-1890; 32—Palmer,

35956-1890; Reynolds, 36011-1890; McLaughlin, 36022-1890; Royer,

36569-1890; 33—Noble, 37003-1890; Wright, 37174-1890; Palmer,

38688-1890; 34—McLaughlin, 36868-1890; 37465-1890; Cody order,

37559-1890; Belt, 39602-1890; 35—McLaughlin, December 24, 1890-26;

36—McLaughlin, 38860-1890; 39602-1890; December 24, 1890-26; Miles,

39535-1890; 37—General Miles, December 11, 39216-1890; 38—Miles,

December 28, 1890-415; 39—Miles, December 30, 1890-504; 40—Royer,

December 29, 40415-1890; Miles, December 29, 1890-414; 41—Miles,

December 29, 1890-414; 42—Cooper, 40415-1890; 43—Royer, December

31, 1890-529; 44—Royer, January 2, 1891-145; 45—Miles order,

January 12, 6040-1891; 46—Corbin, 7724-1891; military letters, etc,

10937-1891; Welsh, etc, 12772-1891; Burns, 12561-1891; 47—Documents

3512-1891; 7720-1891; 7976-1891; 10937-1891; 11944-1891; including

statements of Acting Agent Captain Pierce, of army officers,

Dr McGillycuddy, Indian survivors, and Deadwood Pioneer;

48—Kingsbury, 8217-1891; 49—Viroqua, 38445-1890; 50—Texas Ben,

36087-1890; Johnson, November 27, 1890; 51—Herrick, 37440-1890;

52—Belt, 8699-1893; Hopkins, 9979-1893; 11305-1893; 13243-1893;

Browne, 14459-1893; 53—Scott, February 10, 9234-1891; 54—ibid;

55—Commissioner Morgan, November 24, 36342-1890; 36467-1890.

=Grinnell=, _Dr_ =G. B.= _See_ Journal of American Folk-lore; also

article on Early Blackfoot History (American Anthropologist,

Washington, April, 1892), and personal letters.

Dr Grinnell, editor of Forest and Stream, in New York city, and

author of Pawnee Hero Stories and Blackfoot Lodge Tales, is one of

our best authorities on the prairie tribes.

=Hamilton=, _Rev._ =William=. Autobiography. (Transactions and

Reports of the Nebraska State Historical Society, I, 60–73.

Lincoln, Nebraska, 1885. 8^o.)

1–72.

=Hayden, F. V.= Contributions to the ethnography and philology of

the Indian tribes of the Missouri valley, etc. Prepared under

the direction of Captain William F. Reynolds, T. E., U.S.A., and

published by permission of the War Department. Philadelphia, 1862.

4^o.