Death—Mourning for the Deceased—Physical Character—Senses—Manufactures and Arts—Domestic and Warlike Implements—War.

When an Omawhaw dies, his kinsmen and friends assemble around his body, and bewail their loss with loud lamentation, weeping, and clapping of hands. Ong-pa-ton-ga, being once on a visit to St. Louis, observed a number of cattle gathering about a spot, where one of their kind had been recently slaughtered, smelling the blood, and pawing the earth; he said they behaved very like his own people, on the death of a relative.

They suffer the deceased to remain but a short time previously to interment, and often bear the body to the grave, before the warmth of vitality is entirely dissipated. The body is enveloped in a bison robe, or blanket, which is secured by a cord. It is then carried to the grave on the shoulders of two or three men, and followed by the greater portion of the mourners, without any order. The grave is an oblong square, of sufficient length, and four or five feet deep. The body is placed in the grave, and {2} with it a pair or two of mockasins, some meat for food, and many little articles and comforts, the gifts of affection, to be used on the long journey which the deceased is supposed to be about to perform, in order to arrive at the Wa-noch-a-te, or town of brave and generous spirits. The grave is then filled with earth, and a small tumulus is raised over it, proportioned in magnitude to the dignity of the deceased. The relatives bedaub their persons with white clay, scarify themselves with a flint, cut out pieces of their skin and flesh, pass arrows through their skin; and, if on a march, they walk barefoot at a distance from their people, in testimony of the sincerity of their mourning.

For a considerable time, they nightly visit the grave of the deceased, to lament over it. A sorrowing relative may be seen, of a bleak wintry night, bending over the grave, clad in a scanty robe, which scarcely conceals the middle of the back, as an additional self-punishment and unequivocal manifestation of grief.

For the death of a brave warrior, or of a chief, the lamentation is more general, and many of those who visit the body previous to its removal, present to it blankets, bison robes, breech-cloths, and mockasins, which are sometimes thus accumulated in considerable numbers; of these presents, part is retained by the orphans, if any, but the greater number is entombed with the body. Over the grave of a person of this description, a kind of roof or shelter is constructed, of pieces of wood reared against each other, and secured at top, then sodded over with grass sod.

The season prescribed by custom for mourning, is a period of from seven to twelve months; during this time the violent expressions of their grief gradually diminish, and towards the expiration of the allotted season, the state of mourning is only manifested by the coating of white clay, and even this, like the black apparel of civilized mourners, is at length {3} dispensed with, and with the same decorous gradation.

A cruel proof of heartfelt grief, is exhibited by some of the natives, on the upper parts of the Missouri; they cut off joints of their fingers; the individual cuts the skin and ligaments of the joint with his common eating knife, then places the joint between his teeth, and twists it off with violence, the teeth performing at the same time the offices of a wedge and a vice.

In form, the Missouri Indian is symmetrical and active, and in stature, equal, if not somewhat superior, to the ordinary European standard; tall men are numerous. The active occupations of war and hunting, together perhaps with the occasional privations, to which they are subjected, prevents that unsightly obesity, so often a concomitant of civilization, indolence, and serenity of mental temperament.

From this representation of the physical man, it is obvious that our observations do not correspond with those of Humboldt, regarding the natives of Canada, Florida, and New Spain, in as far as he represents them with the "squat body."

The forehead retires remarkably backward, and the posterior part of the head (occiput) has a flatness of appearance, attributable, perhaps, to the circumstance of its having rested so constantly during infancy, on the surface of a board, or on the scarcely less yielding interposed pad or pillow. Yet that organ, to which, in the phrenological system, the seat of amativeness is referred, although not usually very prominent, is still marked and distinct.

The facial angle of the cranium has been represented by Blumenbach at 73 degrees, an obliquity which induced him to place the American Indian in his series of the varieties of the human race, as the fourth in number.

But his observations were made upon the cranium of a Carib, than which people, as Humboldt justly {4} remarks, "there is no race on the globe in which the frontal bone is more depressed backwards, or which has a less projecting forehead." This observation will not rigidly apply to the western Indian, who certainly possesses a greater verticality of profile. Agreeably to the mensurations of Doctor Harlan,19 a cranium, which we obtained on the plains of the Platte, exhibits an angle of 78 degrees—A Wabash male 78°, female 80°, and a Cherokee only 75°.

The hair is coarse, black, glossy, and dense upon the head, sparse and slender upon the chin, independently of the custom of extirpating it, but although the hair is certainly oval in its transverse section, yet we could not perceive, that, in this respect, its proportions exceeded our own.

The line of the direction of their eyes is nearly rectilinearly transverse, being in this respect intermediate between the arcuated line of the eyes of the white man, and that of the Indians of New Spain, who, according to Humboldt, have the corner of the eye directed upward towards the temples.

The nose is generally prominent, and either aquiline or Roman, with the wings not more dilated than those of white men. This form of nose is so prevalent, as to be regarded as the most beautiful; it is no small compliment to tell a person that his nose is like that of a mule; and beauty is indicated in their language of signs, by placing an arcuated finger upon the face in imitation of the aquiline curve. The pug-nose, and the more common form of the noses of the white Americans, of a concave outline, are regarded as remote from the standard of beauty.

The lips are more tumid than those of the white American, but very far less so than those of the negro.

The lower jaw is large and robust; the teeth are very strong, with broad crowns. The chin is well formed.

{5} The cheekbones are prominent, but not angular like those of the Mongul, and stamp a peculiarity on the contour of the face, characteristic of the American Indian.

The expression of the countenance is austere, often ferocious.20

Very few of them are left-handed, perhaps even a smaller number of them use the left hand in preference to the right, than is observable among white men.

The squaw differs from the males, in having a more squat figure, or is shorter and more thick bodied, with a much broader face.

The colour of the Indian is, according to Volney, that of the skin of smoked bacon ham. It is sufficiently obvious that this colour is independent of climate; those parts of the body, which are, and, agreeably to their representations, always have been, perfectly shielded from the action of the rays of the sun, from their youth upward, are, notwithstanding, of the same tint with the face, which is never covered.

In walking they preserve a perfectly upright carriage of the person, without any thing of the swinging gait so universal with the white people, which is regarded by them as excessively awkward, and which they imitate in their sports to excite the merriment of the spectators, though not in the presence of those whom they thus ridicule.

In stepping the feet are universally placed upon the ground in a parallel manner with each other; they say that turning out the toes in walking, as well as turning them inward, is a very disadvantageous mode of progression, in high grass or in narrow pathways.

The peculiar odour diffused by the body of the Indian, seems to be caused, not so much by the cutaneous transpiration, as by the custom of rubbing themselves with odoriferous plants, and with bison {6} grease. They also sometimes make necklaces of a sort of sweet-scented grass, and suspend small parcels of it about their persons. The various kinds of pigments, with which they overspread their persons, may also be partially operative in producing this effect; and the ninnegahe, which they are so constantly habituated to smoke, is doubtless another agent.

The odour of the Indian is rather agreeable than otherwise to many, and that diffused by the persons of the Pawnee war party near the Konza village, increased by a profuse perspiration from the violence of their exercise in running, was rather pleasant to most of the members of our party. The Upsaroka or Crow Indians, are said to anoint themselves with castor.

To the acute sense of smelling of the Indian, the odour of the white man is far from pleasant, and is often particularly remarked by the squaw to be offensive.

Their sense of hearing is remarkably acute; ordinary conversation amongst the men, as we have before observed, is conducted in a low tone of voice; often when you suppose from the compass of the speaker's voice, that he is addressing a person at his elbow, he is, in reality, directing his discourse to one on the opposite side of the room, or at a considerable distance. The ordinary conversation of the women is in a much louder tone than that of the men. Partial deafness, however, is not uncommon.

The memory of the Omawhaw is exceedingly retentive.

The Omawhaw seldom renders himself unhappy with gloomy anticipations of the future, but almost literally takes "no care for the morrow." He will say to his squaw, "cook what meat you have, for the Wahconda will give us more to-morrow, and if not to-morrow, next day, and if never, let us eat what we have got."

{7} They have but little mechanical ingenuity, but an individual of this nation, who is now no more, without acquiring any knowledge of the white people, as far as we could learn, mended the guns and traps of his countrymen, when not too seriously injured. But they have not attempted to repair either, since his death.

They rarely construct skin canoes; they make war-clubs, rude saddles, hair ropes, stone pipes, wooden bowls, horn spoons, and many personal ornaments.

The squaws make mockasins and leggings variously ornamented; and handsome necklaces, wrought with beads of different colours, which are symmetrically strung upon red silk, or thread coloured with vermillion. In the manufacture of this common, and much admired article of dress, ten double threads are attached by one end to a small wang or shred of leather, which is firmly stretched and fixed transversely to the work; each double thread is placed at such a distance from the adjoining ones, as to give room for the beads. These are then strung on, one upon each double thread; by this operation a transverse row of beads is formed upon the work, parallel to the wang; this being done, the left hand double thread is passed to the right, not over and under, but through all the other double threads, parallel to, and in contact with the row of beads, and in this position occupies the situation of woof or filling; but its extremity is continued along on the right side of the work, so as to resume, in that portion of its length, the character of warp or chain. Another row of beads is now put on; after which the next left hand double thread is passed through each of the others to the right of the work, as the previous one had been.

They also make handsome garters for supporting the leggings below the knee, of the breadth of the hand; they are formed of beads strung on worsted yarn.

{8} Their art of painting is very rude, yet they manage to give some idea of a battle, by graphic representations in colour, on a bison robe. In the same manner are depicted the various animals, which are the objects of their hunts. These robes are also decorated with blue, red, and black broad lines, forming various designs; indeed it is very common to see a robe thus ornamented, worn by an Omawhaw.

The art of sculpture is also in its rudest state, and is almost limited to the ornamenting of the war-club with indented lines, forming different angular figures.

Their persons are often neatly tattooed in straight lines, and in angles on the breast, neck, and arms. The daughters of chiefs, and those of wealthy Indians, generally are denoted by a small round spot, tattooed on the forehead. The process of tattooing is performed by persons, who make it a business of profit. Their instrument consists of three or four needles, tied to the truncated and flattened end of a stick, in such an arrangement that the points may form a straight line; the figure desired is traced upon the skin, and some dissolved gunpowder, or pulverized charcoal, is pricked in with this instrument, agreeably to the figure. The operator must be well paid, and hence it is not every one that can conveniently sustain the expense of having this distinguishing mark placed on the forehead of his children.

Their astronomical knowledge is very limited. They distinguish the north star (Polaris), and are aware of its being apparently stationary, while the others seem to revolve. Venus is known by the name of Me-ka-ka-tun-guh, or big star. The constellation of the seven stars (Pleiades), is called Tapa, or deer's head. The constellation of the great bear (Ursa major), is distinguished by the term Wa-ba-ha, or car for transporting sick or wounded {9} persons on a march. The galaxy is called Wahconda-o-jun-ga, or the path of the Master of Life. When the moon is eclipsed, they say Me-om-bottsa, or the moon is dead; and when the sun is eclipsed, they say the sun is dead. A comet they denominate Me-ka-ka-nare, or blazing star; this name, at least, was given to the comet of 1811; they regarded it as portending the death of some great chief; and as it happened, one of the great Pawnee chiefs did die the same year, which confirmed them in their notion. The three stars of Orion's belt, are called Me-huh-se, or the goose-foot.

Wangewaha, the Hard Heart, chief of the Ioways, has made himself considerably acquainted with the manners of the white people; he surprised Mr. Dougherty one day by inquiring, if it is true that the earth revolves round the sun; he was of course answered in the affirmative; when a sarcastic Indian of a group sitting near, was overheard to say in a low voice, that it was indeed a pretty story to tell them, when any person could see the sun rise there, pass along in that direction, and set there (pointing with his finger to the apparent course of the luminary).

The day is divided into morning, noon, evening, and night; and respectively indicated by the words, Cas-aht-te, Me-o-kons-ka, Paz-za, and Hon-da. Any particular hour of the day is denoted by pointing to the apparent place of the sun at the specified time. The years are denoted by the number of winters, and the months by lunations.

Their geographical knowledge of the country over which they roam is remarkably exact. They know intimately every river and creek in the vicinity of the Missouri, from Grand river up to the Arickaree nation, on the left side of the river, and as far down as the Osage river on the right, and south as far as the Black Hills, together with their courses and distances.

{10} Mr. Dougherty, accompanied with two or three young Indians, arrived at an Omawhaw hunting encampment, late in the evening, and, after inquiring at several of the lodges, at length entered the one in which he intended to remain. Being asked by which way he had come, he pointed out, as he thought, the true direction; at this his fellow travellers smiled, and told him he was mistaken. He was not undeceived till he went out of the lodge to observe the direction they had indicated, when he became satisfied of their correctness. They had, however, been less frequently in that part of the country than he had been; but they had, without doubt, instinctively noted all the changes of the direction which they had made in winding through the temporary village, for they could not avail themselves of previous local knowledge.

But although they are remarkably accurate in their knowledge of the proper direction in which to travel, in order to reach a given point, yet they are often lost during foggy days, or during heavy snow storms.

Their culinary utensils are few in number, and simple in kind. The original earthenware pots are now rarely used by the nations on the lower part of the Missouri, being substituted by brass kettles, which they procure from the traders in exchange for their peltries. The Pawnees, however, whose intercourse with the whites has been less considerable than that of the nations bordering more closely on the Missouri, still employ earthen vessels, and yet continue the limited manufacture of them. These vessels are not glazed, and resemble in composition the antique fragments of Indian earthenware, found in various parts of the United States; the mementos of a numerous people, that have been destroyed by obscure causes, as well as by the avaricious policy, and cruelly unjust and barbarous encroachments of {11} a people, professing the mild doctrines of "peace on earth and good will to men."

Food is served up in wooden bowls, of a very wide and simple form, and of various sizes, generally carved, with much patient application, out of a large knot or protuberance of the side of a tree. The spoon is made of bison horn, and is of a large size; the handle, variously ornamented by notching and other rude carving, is elevated into an angle of fifty or sixty degrees with its bowl, which is about three inches wide, by about five in length; a size which, in civilised life, would be inadmissible.

The only implement of husbandry is the hoe; if they have not an iron one, they substitute the scapula of a bison, attached to a stick in such a manner as to present the same form. The traders supply them with axes of iron.

The weapons used in hunting are bows and arrows, and guns. The bow is about four feet long, of a simple form, composed of hickory, or hop-horn beam wood, (ostrya virginica,) or bow-wood,(maclura aurantiaca of Nuttall,) the latter being greatly preferred. The cord is of twisted bison, or elk sinew. The hunting arrow is generally made of arrow-wood, (viburnum,) about two feet in length, of the usual cylindric form, and armed with elongate-triangular spear-head, made of sheet iron, of which the shoulders are rounded, instead of the ordinary barbed form; it is firmly affixed to the shank by deer sinew, and its flight is equalised by three half webs of the feathers of a turkey, neatly secured near its base, in the usual manner. The war arrow differs from that used for hunting, in having a barbed spear-head, very slightly attached to the wood, so that if it penetrate the body of an enemy, it cannot be withdrawn without leaving the point in the wound.

The arrows are contained in a quiver, which is slung obliquely across the back, and which is generally made of Cougar skin, with the tail of the {12} animal dangling down from the upper extremity; attached to this quiver is also a skin case for the bow, when not in use. To bend the bow requires the exertion of considerable force, dexterously applied; for this purpose three fingers are placed upon the string, whilst the thumb and index finger grasp the base of the arrow, where it rests on the string; the wrist is defended from the percussion of the string by a guard of leather. The smooth bored gun is preferred to the rifle, the latter being too heavy for their use. Those called Mackinaw guns are greatly preferred to those which they more commonly procure from our traders, being far more substantial and serviceable.

They make use of no traps, excepting those for catching beaver, which they obtain from the traders chiefly on loan. The hooks which they use in fishing are bought of the traders. They have no fishing nets.

We saw no other domestic animals in the Indian villages than horses, mules, asses, and dogs. The first are by no means elegantly formed, but they are hardy and serviceable. The Indians are generally cruel horse masters, perhaps in a great measure through necessity; the backs of their horses are very often sore and ulcerated, from the friction of the rude saddle, which is fashioned after the Spanish manner, being elevated at the pummel and croup, and resting on skin saddle cloths without padding. They ride extremely well, and make great use of the whip and the heel. The former is attached to the wrist by a broad band, which passes through a hole perforated near the end of the handle. The handle is about fifteen inches long only, and very stout; that of the whip of Hashea, the Oto warrior, is the section of a gun-barrel. The lash is composed of two thongs of bison skin, from one-fourth to half an inch wide. These are alternately passed through small longitudinal slits cut in each, and, when {13} finished, exhibit, on a cursory view, the appearance of a flat plait, thick, and longer than the handle.

The dogs of the Konzas are generally of a mixed breed, between our dogs with pendant ears, and the native dogs, whose ears are universally erect; the Indians of this nation seek every opportunity to cross the breed. These mongrel dogs are less common with the Omawhaws; while the dogs of the Pawnees generally have preserved their original form.

No regular sentinels are appointed to watch during the night; but many of the young men, who are moving about the greater part of the night on their errands of love, often singing and hallooing to excite the attention of their mistresses, are the only guards of the safety of the village from surprise. If, however, the nation have reason to believe that the enemy is near at hand, or that there is a probability of an attack, they are necessarily vigilant; young warriors volunteer to look out at different points, or are requested to do so by the chiefs.

Wars generally originate in the stealing of horses, and the elopement of squaws; they are sometimes the consequence of infringing on each other's hunting grounds. Hostilities are generally conducted by small predatory parties, which are originated and formed under the influence of some approved warrior. An individual of this description, having determined to endeavour to assemble a war party, as a first step, paints himself over with white clay; he then passes through the camp or village, crying aloud to the Wahconda, and requesting the young warriors of the nation to have pity on him, and accompany him to strike at the enemy; he then ascends some hill or elevation, or repairs to the woods, and there continues for some time his ejaculations. The following day he gives a feast to all such as are willing to accompany him; and it is distinctly understood, that all of those who partake of his hospitality on this occasion are enlisted for the {14} excursion. He occasionally repeats this crying and feasting, until a convenient period can be assigned for their departure. During this interval he also occupies himself in making medicine, hanging out his medicine bags, &c. At his feasts he harangues his men, telling them that they must endeavour to make themselves known to the nation by their warlike deeds.

This leader the French distinguish by the name of partizan, and the Omawhaws No-doh-hun-guh; his medicine parcel, upon which much reliance is placed, for the successful termination of their adventure, contains, almost always, the skin of a sparrow hawk (Falco sparverius), and many small articles, such as wampum, beads, and tobacco, all attached to a belt, but carefully and neatly enveloped in bark, and tied around by strips of the same material, forming a cylindrical figure, of about twelve inches in length.

This is suspended upon the back or shoulders of the partizan, by its belt, which passes round his neck.

Having their mockasins, leggings, guns, bows and arrows, spears, war clubs, and scalping knives prepared, each man furnishes himself with some provisions, and they all depart silently during the night, led by the partizan.

On their route towards the enemy they proceed with great caution, and constantly send forward runners, or spies, to reconnoitre. When encamped, some individuals are vigilant during the night, but if they suppose themselves to be distant from the enemy, they keep no watch.

The medicine bag is not permitted to touch the ground; accordingly on encamping, it is carefully suspended to a forked stick, which is stuck firmly in the soil; the ceremony of smoking to it, is then performed, the stem of the pipe being occasionally directed towards it, the heavens and the earth. After this ceremony, if the party is in the vicinity of the {15} enemy, the partizan places the medicine bag about the neck of one of his trusty warriors, and, whispering in his ear, directs him to take two or three men, and look carefully about for signs of the enemy.

On the return of this messenger the partizan runs to meet him, receives his report in a whisper, takes the important charge from his neck, and whilst returning it to its place, communicates the intelligence he has received to his party; "no sign of the enemy has yet been discovered, but have patience, my brave young men, the Wahconda will soon have pity on us, and show us the enemy we so anxiously seek." If, on the contrary, the enemy is discovered, his position and numbers are reconnoitred, and the party prepares to attack them. The sacred medicine bag is now opened by the partizan; the envelop is rejected, and the remainder is suspended from his neck, with the bird skin, wampum, &c. hanging down before from the belt. This is a signal, indicating that a blow must be struck. The party then paint themselves, and smoke if time admits of it. The partizan at length gives the wished for order, and the whole move onward, with slow and cautious steps, in order to surprise the enemy; but if discovered, they rush on with impetuosity, and without any regular order. If the scene of the contest lies in the forest, they shield themselves behind trees of small diameter, when at the proper distance, from whence they discharge their missiles. If the attack is made in the open plain, where no shelter offers, they leap about from one side to another, and preserve a constant state of activity, for the purpose of preventing any steady aim from being taken at them by their adversaries.

It is not the mere shooting down of an enemy that confers great honour upon a warrior; this, the Indians say, can be done by any person, however cowardly he may be. But high distinction is due to the gallant soul, that advances upon the field of {16} battle, and captures an enemy, or who first strikes, or even touches the body of a fallen enemy, in presence of the friends of the deceased, who are generally watching their opportunity to revenge his death.

This is, indeed, an extraordinary proof of courage, as the act is not to be accomplished without the greatest hazard of life; the adventurer is obliged to expose himself, often, to a great number of assailants, besides the danger of falling into an ambush, in attempting to strike the decoy. It is this striking, that is numbered amongst their war feats by the warriors, at their dances.

The capture of a prisoner confers the highest honour on the captor. Striking an enemy, whilst active, appears to be the second in rank, of their great martial achievements. Striking his dead, or disabled body, confers the third honour. Capturing a horse may be regarded as the fourth; presenting a horse to any person, the fifth, and the shooting, or otherwise killing an enemy, by a missile, is the sixth in point of rank of military deeds, in the estimation of the Omawhaws. The taking of a scalp is merely an evidence of what has been done, and, of itself, seems to confer no honour.

The prisoners are well guarded, and not roughly treated, unless a strong party of the enemy are in pursuit, when they are put to death.

On the battle ground, the wounded of the vanquished are killed, and their dead are cut and hacked by the victors; but if it should chance to be accessible to the squaws, they perform the chief part in this tragedy. They sever the limbs from the bodies, and attaching them to strings, drag them about with vociferous exultation: etiam genitalia excidunt, and tying them about the necks of their dogs, they drive them before them, with much shouting, laughter, noise, and obscene expressions.

{17} A war party, after having struck a blow upon the enemy, return with rapidity towards their village.

They leave the mutilated carcasses of the slain upon the contested field, a prey to the wolves and vultures. Their own dead are covered with wood or stones, and their wounded are transported on litters, on the shoulders of others, or if they have horses with them, upon cars of a very simple construction. Two poles are attached to the neck of the horse, in the manner of shafts, which trail upon the ground behind. These are so connected behind the horse, with cross pieces lashed on, that a bison robe can be suspended to them, for the reception of the wounded person.

If the attack is made during the night, or if the party has only captured horses unobserved by the enemy, a mockasin or arrow is left in a conspicuous situation, to inform the enemy of the nation to which the aggressors belong.

Large war parties sometimes divide into smaller parties, in order to attack simultaneously at different points. Each of these parties on its return, at its different encampments, inserts small painted sticks in the soil, pointing to the route they have taken. They also peel off a portion of the bark from a tree, and on the trunk thus denuded and rendered conspicuous, they delineate hieroglyphics with vermillion or charcoal, indicative of the success or misfortune of the party in their proceedings against the enemy. These hieroglyphics are rudely drawn, but are sufficiently significant, to convey the requisite intelligence to another division of the party that may succeed them. On this rude chart, the combatants are generally represented by small straight lines, each surmounted by a head-like termination, and are readily distinguishable from each other; the arms and legs are also represented, when necessary to record the performance of some particular act, or to exhibit a wound. Wounds are indicated by the representation of the {18} dropping of blood from the part; an arrow wound, by adding a line for the arrow, from which the Indian is able, to estimate with some accuracy, its direction, and the depth to which it entered. The killed are represented by prostrate lines; equestrians are also particularized, and if wounded or killed, they are seen to spout blood, or to be in the act of falling from their horses. Prisoners are denoted by their being led, and the number of captured horses is made known by the number of lunules, representing their track. The number of guns taken may be ascertained by bent lines, on the angle of which is something like the prominences of the lock. Women are portrayed with short petticoats and prominent breasts, and unmarried females by the short queues at the ears, before described.

A war party, on its return, generally halts upon some elevated ground within sight of the village; and if they have been successful, they sit down and smoke their pipes. The villagers on discovering them rush out to meet them, and receive a brief relation of the events that have occurred during the expedition.

All then return to the village, exhibiting by the way the greatest demonstrations of joy, by discharging their guns, singing war-songs, &c. The scalps stretched upon hoops, and dried, are carried upon rods of five or six feet in length.

Arrived at the village, some of the squaws, wives to the warriors of the party, assume the dress of their husbands, and, with the rods bearing the scalps in their hands, dance around a large post, reddened with vermillion, and, in concert with the young warriors, sing the war and scalp songs; the young warriors occasionally step into the ring of the dancers, and all keep time, with dance and song, to the loud beat of the gong. Into this dance are also admitted the relatives of the war party.

This barbarous dance appears to delight them, {19} and particularly the squaws, who are the principal actors, more than almost any other of their enjoyments.

Indeed, it is to the squaws that many of these excursions are attributable, as those whose husbands have not been successful in war, frequently murmur, saying, "You have had me for a wife a long time, and have never yet gratified me with the scalp dance."

Those squaws, whose husbands or relatives have been killed during the excursions of the party, take no part in this blissful dance, but rub themselves with clay, and lament.

This dance is repeated every night for two or three weeks, after which it is renewed occasionally for a twelvemonth. The scalps are often cut into slips, that many of the dancers may be accommodated with them; but this was never done with an intention to deceive, respecting the actual number of the enemy killed. After the termination of this ceremony, the scalps are either thrown away, or are used to decorate the leggings of the warrior, or to suspend from his medicine-bag, or from the bridle of his horse.

Soon after the return of the party, the principal warriors are invited to feasts by different villagers, where they recount the events that have transpired during their absence. They narrate the mode of approaching the enemy, the onset, the battle, all the little particulars of which are detailed: but they seem to dwell with particular pleasure on the conduct of individuals of the enemy, as it appeared immediately before they received the death blow; if there was any movement of the body, or emotion exhibited upon the countenance of the victim, that betrayed a want of firmness, or fear of death, at that awful juncture, the account excites much laughter in the audience. If the disabled individual was so imbecile as to shrink from a blow of the tomahawk {20} or war-club, he is ridiculed as a coward. If he is said to have cried for quarter, or begged for mercy, or to have held up the palm of his hand towards the victor to appease his vengeance, the account is received with ridicule and laughter, at the expense of the deceased. If, on the contrary, he is said to have perished with that stoicism and contempt of death, which is regarded as worthy of the Indian warrior, the auditors, although they may smile with pleasure at the death of an enemy, yet pay due honour to his manes, saying he was a brave fellow; and they do not fail to applaud the bravery of his victor also.

All those of the party who have first struck a body, or taken a prisoner, paint themselves black, and if any strangers are in the village, they put on their crow, and appear before them, or near them, and sing their war-song in which their exploits are detailed.

The prisoners are differently treated according to their sex, age, and qualifications. Of the squaws they make slaves, or rather servants, though these are sometimes advantageously married. To the young men the task of tending horses is commonly assigned; but the children are generally adopted into their families, and are treated in every respect as their own offspring; when arrived at maturity they are identified with the nation, and it would be an insult to apply the name of their own countrymen to them.