—, a Wushqûm synonym, 738
+Wishram+, a Tlaqluit synonym, 740
+Wisswham+, a Tlaqluit synonym, 740
+Witapä′hat+, a Kiowa synonym, 1078
+Wi′tapähä′tu+, a Kiowa synonym, 1078
+Witapä′tu+, a Kiowa synonym, 1078
+Wītapi′u+, a Cheyenne division, 1025
+Witchcraft+, indian crusade against, 673
+Wojaji band+, rebellion of, predicted, 800
+Wolf+ in Caddo mythology, 1093
+Wollawollah+, a Wallawalla synonym, 744
+Wollaw-Wollah+, a Wallawalla synonym, 744
+Wolves+, an Arapaho division, 957
+Women+ killed at Wounded Knee, 876, 885
+Wooden Lance+, _see_ +Ä′piatañ+.
+Woodworth, Mrs+, a Heavenly Recruit, 947
+Woolworth, Arnold+, interpreter to messiah delegation, 900
+Wopokahte+, name applied to Wovoka, 765
+Word-building+ by the Arapaho, 998
+World’s Columbian Exposition+, collections for the, 653, 654
+Wounded Knee+, account of battle of, 843, 869
—, native account of battle of, 884
—, burial of dead at, 876
—, graves of indians killed at, 1060
—, list of killed at, 872
—, mortality at, 870
—, result of battle of, 873
—, second encounter of, 882
—, survivors of, 877–881
—, use of sacred paint at, 779
—, _see_ +Sioux outbreak+.
+Wovoka+, account of, 764, 769, 771, 927
—, address of, to delegation, 797
—, Arapaho and Cheyenne delegation to, 900
—, Bannock and Shoshoni delegates to, 818
—, Caddo delegation to, 903
—, claims of, renounced, 914
— compared with other prophets, 930
—, derivation of, 765
—, ghost dance led by, 818
—, how regarded, 766
—, hypnotism practiced by, 818, 901
—, indian letter to, 901
—, letter from, 776, 780, 781
—, Porcupine’s account of, 803
—, photographing of, 774
—, power of, 1048
—, reported to be a half-blood, 894
—, reputed powers of, 773, 821
—, responsibility of ghost shirt disclaimed by, 791
—, Shaker contact with, 763
—, Sioux knowledge concerning, 800
—, speech of, communicated by Porcupine, 784
—, vision of, 773
—, visit of Ä′piatañ to, 911, 913
—, visit of Arapaho to, 894
—, visit of Cheyenne delegates to, 817
—, visit of Nakash to, 803, 817
—, visit of Porcupine to, 794, 803
—, visit of Shoshoni delegation to, 807
—, visit of Sioux delegation to, 819, 820
—, visit of Ute delegates to, 806
—, visits of various delegations to, 797, 894, 901
+Wright, Agent+, advises removal of Crow Dog, 844
—, ghost dance stopped by, 847
—, messiah doctrine discouraged by, 843
—, Rosebud census by, 831
+Wright, Col.+, fight of, with Chief Moses, 734
+Writing+, ideographic, of Biäñk̔i, 910
+W‛shä′nătu+, a Pĭskwaus band, 736
+Wushkûm+, Smohalla ceremonial among, 727
+Wŭshqûm+, a Tlaqluit synonym, 740
+Wüvoka+, a synonym of Wovoka, 765
+Wyam+, a Waiäm synonym, 741
+Wyandot+, final defeat of the, 762
—, importance of the, 685
—, Tecumtha among the, 689
+Wynima+, account of, 893
+Yackamans+, a Yä′kĭma synonym, 737
+Yakama+, a Yä′kĭma synonym, 737
— and Pĭskwaus intermarriage, 736
— and Wa′napûm affinity, 735
—, attempt of Shakers to influence, 759
—, sketch of the, 737
—, Smohalla ceremonial among the, 727
—, war of the, in 1855–56, 718
+Yakima Gap+, Smohalla performances at, 725
+Yämpai-ni+, Shoshoni name of the Comanche, 1043
+Yämpai-Rĭkani+, Shoshoni name of the Comanche, 1043
+Yä′mpäri′ka+, a Comanche band, 1044
+Yankton+, a Sioux division, 1058
—, former habitat of the, 1058
—, interview with, concerning messiah, 800
+Yanktonais+, a Sioux division, 1058
—, former habitat of the, 1058
—, ghost dance among the, 817
+Yäpä+, a Comanche band, 1044
+Yä′‛pähe+, a Kiowa warrior order, 989
+Yä′tăsi+, a Caddo division, 1092
+Yaumalolam+, name applied to Umatilla river, 743
+Yeletpo+, a Cayuse synonym, 745
+Yeletpo Chopunnish+, a Cayuse synonym, 743
+Yellow Bird+, adoption of child of, 880
—, responsibility of, for Wounded Knee fight, 868
+Yellow Breast+, delegate to Wovoka, 820
+Yellow Eagle+, delegation to Wovoka under, 808
+Yellow Knife+, visit of, to Wovoka, 797, 819
+Yookoomans+, a Yä′kĭma synonym, 737
+Younger, Cole+, Texas Ben indorsed by, 893
+Young-man-afraid+ as a peacemaker, 887
—, conduct of, in Sioux outbreak, 884, 886
—, ghost-dance council held by, 820
— ignored in Sioux difficulty, 832
—, proper name of, 887
—, speech of, to General Miles, 890
+Young-man-afraid-of-indians+, _see_ +Royer, D. F.+
+Young Mountain Sheep+, a Kiowa warrior order, 989
+Yowaluch, Louis+, account of, 746, 754
—, conversion of, 760
—, correction concerning, 1111
—, enters Presbyterian church, 760
—, headman of Shaker church, 758
—, speech of, 753, 754
+Yowa′ni+, a Caddo division, 1093
+Yuchi+ myth of the cedar, 979
+Yuma+, absence of ghost dance among, 805
+Yutan+, a synonym of Comanche, 1043
+Yu′yunipi′tqana+, _see_ +Smohalla+.
+Zehnder, Bernard+, killed at Wounded Knee, 872
+Zephier, David+, interpreter for Sioux delegation, 891
+Zingomenes+, a Spokan synonym, 732
+Zitkala-noni+, survivor of Wounded Knee, 878, 879
+Zitkalazi, Herbert+, survivor of Wounded Knee, 880
+Zoñtom, Mary+, ghost song composed by, 1085
—, acknowledgments to, 655
FOOTNOTES:
[1] Parenthetic references throughout the memoir are to bibliographic
notes following The Songs.
[2] The totem is the badge of a clan or gens of a tribe. The meaning is
that by disease and death many of their gentes had become entirely
extinct, but that by heeding the prophet’s advice they would again
become a numerous people.
[3] _Hadn-tin_ or _hoddentin_, in Navaho _tadatin_, is a sacred yellow
powder from the pollen of the tule rush, or, among the Navaho, of
corn. It enters into every important ceremonial performance of the
Apache and Navaho. The latter always sprinkle some upon the surface
of the water before crossing a stream. The name of the medicine-man
is written also Nakay-doklunni or Nockay Delklinne, and he was
commonly called Bobbydoklinny by the whites. Dr Washington
Matthews, the best authority on the closely related dialect of the
Navaho, thinks the name might mean “spotted or freckled Mexican,”
_Nakai_, literally “white alien,” being the name for Mexican in
both dialects. The name would not necessarily indicate that the
medicine-man was of Mexican origin, but might have been given, in
accordance with the custom of some tribes, to commemorate the fact
that he had killed a freckled Mexican.
[4] The details of the attack on the cattle guards is given by
Helen Hunt Jackson (Century of Dishonor, page 131). The Indian
Commissioner, in his official report, says: “Open hostilities by
these Indians began by the murder of 21 white men and women on
White Bird creek, near Mount Idaho, in revenge for the murder of
one of their tribe.” (Comr. Rept., 1877, page 12.)
[5] Bureau of Ethnology alphabet. Like most Indian names, it appears
in a variety of forms. Other spellings are: Imoholla (misprint),
Smawhola, Smohaller, Smohallow, Smohanlee, Smohollie, Smokeholer,
Smokeller, Smuxale, Snohollie, Snooholler, Somahallie. As the
correct pronunciation is difficult to English speakers, I have
chosen the popular form. In one official report he is mentioned as
“Smohaller, or Big-talk, or Four Mountains;” in another, probably
by misprint, as “Big talk on four mountains.”
[6] The letter is given as a sample of the information possessed by
some agents in regard to the Indians in their charge:
“+United States Indian Service+, _Pyramid Lake, Nevada Agency,
October 12, 1891_.”
“+James Mooney+, Esq., _Bureau of Ethnology._”
“+My Dear Sir+: Your letter of September 24 in regard to Jack
Wilson, the ‘Messiah,’ at hand and duly noted. In reply will say
that his Indian name is Ko-wee-jow (‘Big belly’). I do not know
as it will be possible to get a photo of him. I never saw him or
a photo of him. He works among the whites about 40 miles from my
Walker Lake reserve, and never comes near the agency when I visit
it. My headquarters are at Pyramid Lake, about 70 miles north of
Walker. I am pursuing the course with him of nonattention or a
silent ignoring. He seems to think, so I hear, that I will arrest
him should he come within my reach. I would give him no such
notoriety. He, like all other prophets, has but little honor in
his own country. He has been visited by delegations from various
and many Indian, tribes, which I think should be discouraged all
that is possible. Don’t know what the ‘Smoholler’ religion, you
speak of, is. He speaks English well, but is not educated. He got
his doctrine in part from contact, living in and with a religious
family. There are neither ghost songs, dances, nor ceremonials
among them about my agencies. Would not be allowed. I think they
died out with ‘Sitting Bull.’ This is the extent of the information
I can give you.”
“Very respectfully, yours, +C. C. Warner+, _United States Indian
Agent_.”
Here is an agent who has under his special charge and within a few
miles of his agency the man who has created the greatest religious
ferment known to the Indians of this generation, a movement which
had been engrossing the attention of the newspaper and magazine
press for a year, yet he has never seen him; and while the Indian
Office, from which he gets his commission, in a praiseworthy
effort to get at an understanding of the matter, is sending
circular letters broadcast to the western agencies, calling for all
procurable information in regard to the messiah and his doctrines,
he “pursues the course of nonattention.” He has never heard of
the Smohalla religion of the adjacent northern tribes, although
the subject is repeatedly mentioned in the volumes of the Indian
Commissioner’s report from 1870 to 1879, which were, or should have
been, on a shelf in the office in which the letter was written. He
asserts that there are no ghost songs, dances, or ceremonies among
his Indians, although these things were going on constantly and
had been for at least three years, and only a short time before a
large delegation from beyond the mountains had attended a Ghost
dance near Walker lake which lasted four days and nights. Chapman
in 1890, and the author in 1891, saw the cleared grounds with the
willow frames where these dances were being held regularly at short
intervals. I found the ghost songs familiar to all the Indians
with whom I talked, and had no special trouble to find the messiah
and obtain his picture. The peaceful character of the movement
is sufficiently shown by the fact that while the eastern papers
are teeming with rumors of uprising and massacre, and troops are
being hurried to the front, the agent at the central point of the
disturbance seems to be unaware that there is anything special
going on around him and can “silently ignore” the whole matter.
[7] This battle, probably the most important conflict that ever
occurred between the Paiute and the whites, was fought in April,
1860, near the present agency at Pyramid lake and about 8 miles
from Wadsworth, Nevada. Some miners having seized and forcibly
detained a couple of Indian women, their husbands raised a party
and rescued them, without, however, inflicting any punishment on
the guilty ones. This was considered an “Indian outrage” and a
strong body of miners collected and marched toward Pyramid lake
to wipe out the Indian camp. The Paiute, armed almost entirely
with bows and arrows, surprised them in a narrow pass at the spot
indicated, with the result that the whites were defeated and fled
in disorder, leaving nearly fifty dead on the field. The whole
affair in its causes and results was most discreditable to the
whites.
[8] Hoopa Valley, Siletz, and Grande Ronde reservations are occupied by
the remnants of a number of small tribes. Klamath reservation is
occupied by the Klamath, Modoc, and Paiute. On Umatilla reservation
are the Cayuse, Umatilla, and Wallawalla. The Nez Percé are at
Lapwai to the number of over 1,800. On the Cœur d’Alêne reservation
are the Cœur d’Alênes, Kutenai, Pend d’Oreilles, and part of the
Spokan. On Jocko reservation in Montana are the Flatheads, Kutenai,
and a part of the Pend d’Oreilles. Warmspring reservation in Oregon
is occupied by the Warmspring, Wasco, Tenino, Paiute, and John Day
Indians.
Transcriber’s Notes:
- Text enclosed by underscores is in italics (_italics_).
- Text enclosed by pluses is in small caps (+small caps+).
- Obvious typographical errors have been silently corrected.
- List on page 834 skips #6
- List on page 838 skips #3