The Ghost-dance religion and the Sioux outbreak of 1890

THE GHOST-DANCE RELIGION AMI THE. SIOUX OUTBREAK OF 1890 JAMBS MOONEY. lill.



!. Say, shall not I at last attain Some height, from whence the I'ast. is clear,. Tn whose immortal atmosphere I shall behold my dead again ?. Bayard Taylor. For the. fires. grow cold and the dances. And the songs in their echoes die; And what have we left but the graves And. above, the waiting sky? The Song of. fail,. beneath,. the Ancient People.. My. Father, have pity on me! have nothing to eat, I am dying of thirst Everything is gone Arapaho Ghost Song. I. —. 643.



*s"?. °i. CONTENTS Page. Introduction The narrative. Chapter. I— Paradise lost H_The Delaware prophet. «*7. bW. and Pontiac. 6 '°. III— Tenskwatawa the Shawano prophet. IV— Tecunitha and Tippecanoe V Kiiuakuk and minor prophets. 681. -•. —. '''•'-'. 692 700 701. Kanakuk Pa'theskS Tii'vibo. Nakai-dokli'ni. 704 705 706. -. The Potawatomi prophet Cheez-tah-paezh the Sword-bearer Smohalla religion of the Columbia region Smohalla Joseph and the Nez Perc<5 -war VII Smohalla and his doctrine VIII— The Shakers of Puget sound IX Wovokathe messiah X The doctrine of the Ghost dance. 708. VI— The. 708 711 716 746 76. — —. —. 77. Appendix:. ^ 1. 792. The Mormons and the Indians. 793. Porcupine's account of the messiah The Ghost dance among the Sioux. 796 798. Selwy n's interview with Kuwapi XI— The Ghost dance west of the Rockies XII— The Ghost dance east of the Rockies among the Sioux Appendix Causes of the outbreak Commissioner Morgan's statement Ex-Agent McGillycuddy's statement Statement of General Miles Report of Captain Hurst Statement of American Horse Statement of Bishop Hare The Sioux outbreak— Sitting Bull and Wounded Knee XIII. 802. —. 816. £29. :. —. XV —. 833. 83" 839 840 843. Appendix The Indian story of Wounded Knee The Ghost dance in the south Close of the outbreak The ceremony of the Ghost dance Among the northern Cheyenne Among the Sioux :. XIV —. 829 831. 884. —. 887 91. MIS. Song rehearsals Preparations for the dance Giving the feather The painting of the dancers. ^. 915. 919 yl9. 645.

CONTENTS. 646. [ETH.AHK.14. The narrative — Continued Chapter XV The ceremony of the Ghost dance— Continued The ceremony The crow dance The hypnotic process The area covered by the dance. Fage. —. XVI —. 920 921 922 926. Present condition of the dance Parallels in other systems. The Biblical period. 927 928 928. Mohammedanism. 930 932. Arc. .loan of. 935. Dance of Saint .loliu The Flagellants Ranters, Quakers, and Fifth-Monarchy men. 935. 936 93S. French prophets Jumpers. 939. Methodists Shakers. 939 941. Kentucky revival. 942. Ad ventists. 944 945. Other parallels Beekmanites. 945. Patterson and Brown's mission Wilderness worshipers. 946 946. Heavenly recruits Appendix: Hypnotism and the dance among the Der-. 947. 948. vishes. 953. The songs. 953 "53. Introductory. The Arapaho Tribal synonymy. 953 954. Tribal signs Sketch of the tribe Songs of the Arapaho O, my children! 1. Opening song: Eyehe'.' mi nisa »« The sacred pipe tells me 2. Se'icha heita wuni'na When at tirst I liked the whites 3. Atc'bf titiwu'nanu'. —. A'oa'ni'M'. A'-nisuna'a'hu. 6.. E'yehe. 7.. Hi'ttihi'hi. 8.. A'-nani. 1. !. —. 9.. He. 1. !. — My partner!. Nane'th bishiqa'wd mi' w a a a n a. I l<i mi. 11.. A-ni'qu wa'wa nii. 12.. I In. 14.. 15.. 16. 17.. 18.. ilium -urn. i/ii. —. I. — The wind makes the head-feathers. nihil tin. —Father, now. bright. is. 965. 966 I. am. singing. 966. it. the moonlight!. Cottonwood song... The young Thunderbirds Eyehe'! A'nie'ea no' A' In siina mm naya quti «i— Our father, the Whirlwind A'he'auna'nini naya quit -Our father, the Whirlwind Ninaa'niahu'na— circle around The Hanahaiounen gave it to me Iliinaliaiiii in H in i// in mi Hia'ri ni'bat. 966 967. —. 968 970. 970 970. I. 19.. Ate'be' tana'-ise'ti. 20.. A-iii urn. — When. thdhi'nani'na. first. 963 964 965. — When I met him approaching. take pity on those. — How. —The. They are new. .'. My partner. waku'na. ni b\ nit si. 10.. 13.. 9ii2. Wu'nayu'uhu'—E'yeh. sing. 958 958 959 961 962. —. — My partner — My father. 4. 5.. 954. our father came. — My father did not recognize me. .... 971 971. 972.

.. 647. CONTENTS. —. Pa S e. The songs Continued The Arapaho — Continued Songs of the Arapaho— Continued. —. Xi-athn -a-u d'haka'nilh'ii The -whites are crazy Na'ha'ta bi'taa'wu— The earth is about to move Ahe Blind nini achiqa'hd'wa-u'—l am looking at my lather Ba'dnake'i— The rock 1 am about to hum /('« im na <?«"/( (/iii A-te'hi d.i netila'nieg— At the beginning of existence It is I who make the thunder Tn/ni 'na ami nin'hnna Ani'qu ne'chawu'nani'— Father, have pity on me A-ni'niha uiahu'na—1 fly around yellow Niha nata yeche/ii—The yellow hide. 972. 978 979 980. 34.. A-bda'thina'hu— The cedar tree /In lea mi muni naku'ii— Now I am waving au eagle leather.. A-ni'qana'ga— There is a solitary bull A-ned'thibiwd'hand— The place where crying begins. 35.. Thi'aya' /n miii uini. 21. 22.. 23. 24. 25. 20.. 27. 28. 29.. 30. 31. 32. 33.. 973 973 9. —. '. J_3. 974 975 976. —. 36. 37. 38.. — When. I. see the. J/ti. 977. 977 978. 981 981 982. «//«. A-hu'huha geni'sti'ti— The crow is making a road Bi taa ion t« /in'— The crow brought the earth Nx nini tubi nahnhn (I)— The crow has called me. 983 983. (I)— The crow is circling above me. Here it is, I hand it to you 7i/ii hd'thdbe'nawa' Bana?hi ya'ga'ahi'na— Little hoy, the coyote gun He'stina' na'nahatha'hi— The father showed me Naniga tiiqu thiChinachi'chiba'iha' The seven venerable priests. Na nisa tdqi Ch\ ndcM chibd'iha' — The seven venerable priests. 39. Xii iiami naa'tani'na hu'hu'. 984. 40.. 984. 41. 42. 43. 41.. —. —. .. 45. Nv/nani),' naa'tani'na hu'hu. (II). 49.. Na'tdnu ya che hi nh— The pemmican that I am using Hdi'nawa' ha ni la quna'ni—l know, in the pitfall I hear everything Ba'hina'nina'ta ni tnhii na A-bd'qati' hd'nieha !>i hind na— With the wheel I am gambling.. 50.. Ani'asa'kua'na. 46. 47. 18,. —. 51. Ni'chi a. i. Iheti. — I am watching hi— (There) is a good. 984. 985 986 990 990 991 991. 993 994 995 995. river. 996. 52. Ni'nini'tubi'na hu'hu' (II). 54.. Anihd'ya atani l" «» naxoa —I use the yellow (paint) Ni mm niahu tawa hi laa him— I am Hying about the earth. 55.. I. 56.. Wa'wathd'bi. 53.. ii i. la la. -ii xii. na. —. I. — Stand ready. have given you magpie feathers. 60.. Ani qa he tabi'nuhu'ni na— My lather, I am poor Theseveu crows nixu taqu'thi hu'na Ah a na he siina Bin There is our father Gii ini'ii /in— The ball, the ball. 61.. Ah ii. 57. 58.. 59.. Na. —. — —. —. 6'A.. The Crow is running in higa'hu He put me in live places Ya'tha-yu'na I am going around the sweat-house Xi naa'qa'wa chibd u. 64.. Hise'hi. 65.. Na. 66.. Hi mi </ii'iniiri!ii! Ni no n ma ii naku ni A-nena' tabi'ni'na. 62.. 67.. 68. 69.. — My comrade sa — My top, my top. In iiani'. ii. 1. i. h,i. a a In hi. 70.. Ni qa-hu hn. 71.. A hn. 72. 7:'... —. until daylight. — My mother gave. it to. wear the morning star. me. —Gambling song Paiute gambling father, my father I. —My. mi ir hn —With red paint Ani qa naga'qu— Father, the Morning Star Ah n /in hiilhi mi Closing song ii. Arapaho glossary. —. 998 998 900 000 1000 1000 1000 1001 1001 ""1. — When we dance na— I. 98't '.'07. songs). 1005 1006. 1006 1007 1008 1010 1010. 1010 1011. Wl£.

648. CONTENTS. [eth.axx.. The songs — Continued The Cheyenne Tribal synonymy. u. p a;(. .. 1023 1023. Tribal sign. 1024. Sketch of the tribe Songs of the Cheyenne. 1021. 1.. O'ta. 2.. Eha'n. 3.. Na. 4.. Nii'see'nehe. nix nisi ndsisls. — Our father has come — My children ehe'yoivo'mi — waded into the yellow river. 1028. esho'ini'. 10211. 1030. 1. 7. 8.. Si ha. 9.. Ji'minii'qi. 6.. 1028. niso nasi stsihi'. — The mountain circling come Ni'ha-i'hi hi — My father, Mi'awu'M — We have put the devil aside. 5.. 1028. — Well, my children. Wosi'vd-a'a'. 1030. is. 1031. I. i. 'yehe. .'. — My father,. — My. my. 1031. lather. 1031. comrade. 1032. 10.. He'stutu'ai— The buffalo head. 1032. 11.. Xii mil). 1034. 12.. — am coming in sight A'gachi'hi — The crow circling. 13.. Na. 14.. Ogo' ch ehe eye'. 15.. TsUo'soyo tsito'ho. I. ts. 1034. is. — My children,. nise nasi sise. am now humming. I. 1034. — The crow, the crow — While was going about 16. Xi ha e'yehe'e'yeye' — My lather, my father — The crow, the crow 17. A'ga'ch ehe — My children, my children nixo mini 19. Agu'ga'-ihi — The crow woman. 1035. !. 1035. I. 1036. !. e'ye'. 18.. 1037. .'. nisi he'e'ye'. Nil. 10:17. !. 1038. Cheyenne glossary. 1039. The Comanche Tribal synonymy. 1013. 1043. Tribal sign Sketch of the tribe. 1043. 1043. Songs of the Comanche 1.. 1046 1046. Heyo'hanii hiie'yo. 2.. Ya. 3.. Yani. lit. yu niva'hu txini. 1047. .. hawa'na. 1047. Xi nijii liiiri na The Painte, Washo, and Pit River tribes. 1047. 4.. 1048. Paiute tribal synonymy Sketch of the Paiutc. 1048. 'haract eristics. 10 :s. (. 1048. Genesis myth The Washo. The Tit River Indians. 1050. Songs of the Paiutc. 1052. Xiiva ka ro rani Ih. :;.. Do. 1.. 5. 6. 7.. 8. 9.. t,. gayo'n. mii— The. Pasii' wi'noghiin. 1052. I. 1053. black rock. -. — The wind stirs the willows. — Fog!. IVinnhi ndomii n. Paiutc glossary. — The. — — —. 1053. 1053. Fog! whirlwind There is dust from the whirl wind ...... h'osi iniinhi' iiduinii' The rocks are ringing Dombi na so wina The oottonwoods are growing tall ...--.. Sii'ng-iiro'yonji I'iitiii niivii'. .. 1054 1054. 1054. 1055. 1055 1056. The Sioux Tribal. 1052. — The snow lies here — A slender antelope. 1.. 2.. nit'. 1051. 1057. synonymy. Tribal sign. 1057 -. L057.

!. 649. CONTENTS. mooney]. Page. ,. The songs— Continued The Sioux— Continued. ^. Sketch of the tribe Sougs of the Sioux he'yee'yayo— The father says bo 1. Opening Bong: Ate Bon, let me gTasp your hand My mcU'nknUnanpe— 2. you comes there? 3. He tuwe'cha he— Who think is walking Now he ttiyi yaft ma rr„»« 4. is to he my work 5. Lechel miyo' qan-kte— This -. lObl. 1061 106J. —. 7.. my children MilaUn hum micM' chiyana— Give me my knife. 8.. Ee. 9.. Niya'te-ye'. Uichinkehi. 6.. fee yofte'. (e«)« </"». i/i. —This one. 1065. 068 1069. —. 11.. 12. 13.. A. 14.. 1069 1069. 1069. te. 16 17.. 18. 19. 20. 21.. 1° ™. -----. he'kuwo'— Mother, come home chase the buffalo. IIV»« icanaaa >i-fcte-Now they are about to back racing.. come have They ! Be He! Kii nyafika a gali'-ye— Mi ijewanma yanka-yo —Look at me! Mala' sito'maniyan— The whole world is coming te'wa wa'kan— These sacred things strength Miyo'qan kin cliichu' -che—I have given you my /„„. i:,.. Michi'nkshi tahe'na— My child, the tipi 23. TTaim »«/" sftfca— Now set up them to me 24. .4'te mi'clmye— Father, give. come. 22.. this. 1071 1071 107J 10 '-'. 1072. way. 10^3 1° £> 1074. —. 26 ,. 1074. tribal. 1075 107t> _. -. Sioux glossary The Kiowa and Kiowa Apache. Kiowa Kiowa. 1070. I made moccasins for him Haiipa wecha'ghi run Waka mjan inya nkin-kte— The holy (hoop) shall. 25.. 065. 1065. says. Mu'we— It is your father coming do Miyo'qan kin wanla'ki— You Bee what I can Michinkshi mita'waye—lt is my own child There is the father coming 4'tefte' »-«'< pemmican ir„'.s»rt bih'Mb-Wh- I shall eat gave us these lena ma qu-we— The father. 10.. '. c/ie— I love. ]f|. s. .. synonymy. tribal sign. Sketch of the Kiowa The Kiowa Apache Sougs of the Kiowa (e— The father will descend 1. Da te-i .v» <»< so »''"'" dal— The spirit army fc'iS <w» 2. Da ;. <7,<. I. 3.. <;„ atocida. is. approaching.. ga—1. scream because. I. am. a bird. 08d. shows me the road /»„ (a-i « V ,Y ftodnfla'mo— The father approaching is (God) spirit The 5. Dafc'iii a bate'yd— poor I 6. Na'oVtf afca'na— Because. 4.. 1083. "». am. JoMVo. 7.. /,. 8. De'te.'. 9. Da. 10 11. 12.. 13.. 14.. 108-. I. «<7«'«»/»< -imfl. ~ He lu;ll;e9 me dance witU arrows. To'ngya-gu'adal— Red Tail has been sent »Jd'««-My father has much pity for us on me Da ta-i iuka'ntaKe'dal-TAy father has had pity ta-i «»'.<'. host is advancing Ddk'in'ago aho'ahe' dal—The spirit berries the mashing lam te— E'hyun degia i. Go'mgya-da'ga— That wind shakes my tipi pity on us Dak'iii'a dakan'tahe'dal— God has had. 15. Aato' gydtWto— I shall cut Kiowa glossary The Caddo and associated tribes Caddo tribal synonymy Caddo tribal sign. ". I08o. 1087. «k». off his feet ., (. „.

CONTENTS. 650. —. The songs Continued The Caddo and associated trihes Continued Sketcli of the Caddo The Wichita, Kiohai, and Delaware Songs of the Caddo 1, I la' yo la' in' a' a' — Our father dwells above. —. li'it'iiti. :i.. Xiina I'tsiya. I. .">.. Xa. Isiira. Na'-iye. — ya — 1. I. ino. ili. I. witi'a. am. coining. ga'nio'stt. —. — My sister. above Our father above (hasi paint. 7. s.. X'a'uii'na. 9.. Xi. 10.. 11. 12.. 13. 14.. 15.. il;a'. — We. mi' a. —. — All our people are going up. have come. Xa'a ha'yo ha'ivano Wii'nti ha'yano Ica'ka'na'. C>.. (. ha yano. 2.. — All the people cried. have our mother below Our grandmother and our father above. — The eagle feather headdress — The father conies from above Na iwi nulla — See! the eagle comes — The feather has come back J' nana' liana an eagle above Na iwi Imnaa' — There. [ETH.. ANN.U Page 1092 L095. 1096 1096. 1096 1097. 1097 1097 1098 1098 1098. 1099. Hi' >ut ha natohi' na. 1099. Na'. 1099. an' o'wi la'. nita'. 1. Wi'tu'. is. Ha'sini'— Come on. Caddo. 'addo glossary. Authorities cited. 1100 1101. 1101 1101. 1102 1104.

1. ILLUSTRATIONS the Indian reservations of the United States showing the approximate area of the Ghost dance The prayer-stick. 653. Chief Joseph. 712. Plate LXXXV. Map of. LXXXVI.. LXXXVH.. LXXXVIII. Map showing the. distribution of the tribes of the upper. lolumbia LXXXIX. Smohalia and bis priests XC. Smohalia church on Yakima reservation XCI. Interior of Smohalia church XCII. Winter view in Mason valley showing snow-covered sage(. XCIII.. XC1V. XCV. XCVI.. -. brush Sioux ghost shirts from Wounded Knee battlefield Sioux sweat-house and sacrifice pole Map of the country embraced in the campaign against the Sioux Map of Standing Rock agency and vicinity.. XCVII. Map of Wounded Knee. XCVI II. XCIX.. VIII. ('IX.. 855. '. &>'>. 8!,s. Black Coyote. Kiowa dreamer. !. " IN. Bilifiki's vision. 910. Kiowa summer shelter The Ghost dance (buckskin painting). 913 915 916. 918 921 923 92a 927 929. — —. 931. 933 935 962. -. 981. :. 988. XXII. Dog-soldier insignia. 57.. the Shawano prophet, 1808 and 1831 Greenville treaty medal. 58.. Tecumtha. 59.. Harrison treaty pipe. 60.. Kanakuk. 56.. 850. 895. — — —. Figure. si':;. *s. CX. Sacred objects from the Sioux Ghost dance CXI. Sacred objects from the Sioux Ghost dauee small circle ('XII. The Ghost dance larger circle CXIII. The Ghost dance CXIV. The Ghost dance large circle CXV. The Ghost dance— praying CXVI. The Ghost dance— inspiration CXVII. The Ghost dance rigid unconscious ('.Will. The Ghost dauce CXIX. The crow dance CXX. Arapaho bed CXXI. The sweat-lodge Kiowa camp on the Washita (. ' ;! '. 789. 877. Arapaho ghost shirt, showing coloring CIV. Arapaho ghost shirt— reverse. ('. T. *" :l. CII. Battlefield after the blizzard. CVII.. 727. 875 -. CIII.. Biiinki, the. 723. s7:;. After the battle Battlefield of Wounded Knee. Burying the dead CI. Grave of the dead at Wounded Knee. ('VI.. 716. 7-1. 869. battlefield. C.. I'V.. 698. 670. Tenskwatawa. "' SL. '. ';. the Kickapoo prophet. "° *. 693. -. 651.

2. .. 652. ILLUSTRATIONS. Figure. 61.. Kiinakuk's heaven. 62.. Onsawkie. I. ETH. ANN. 14. Pago 694 698. 63. Nakai'-doklY'ni's. dance wheel. 704. Smohalla's flag Charles Ike, Smohalla interpreter Diagram showing arrangement of worshipers at Smohalla service. oli n Slocum and Louis Yowaluch Shaker church at .Mud bay. 758. 69.. Wovoka. 764. 70.. Navaho Indians. 810. 71.. si. 72.. Vista iu the llopi pueblo of Walpi A Sioux warrior Weasel Bear. 73.. Red Cloud. 74.. 75.. Short Bull Kicking Bear. 76.. Red Tomahawk. 846 851 853 856. 77.. Sitting Hull the Sioux medicine-man Sketch of the country of the Sitting Bull light, December 15, 1890. Survivors of Wounded Knee Blue Whirlwind and children Survivors of Wounded Knee Marguerite Zitkala-noni Survivors of Wounded Knee Jennie Sword Survivors of Wouuded Knee Herbert Zitkalazi. 858 859. 896. 84.. A rap alio apostle Two Kiowa prophecies (from a Kiowa calendar). 85.. Poor Buffalo. 908. 64. 65.. 66. H7.. 68.. 78. 79. 80. 81. 82.. -I. —. — —. the. Bull comes A'piataS. 86. Sitting. 87.. down. (from a. 729 746. 844. — —. 83. Sitting Hull. 726 728. 877 878. 879 880 907. Kiowa calendar). 909 912. 89.. Arapaho tipi and windbreak Bed of the prairie tribes. 90.. Shinny stick and ball. 9fi!. 01.. Wakuna. 964. 92.. The Tbunderbird Hummer and bullroarer. 88.. 93.. 957 963. or head-feathers. 969 974. 1002. ini.. Dog-soldier insignia— rattle and quirt Diagram of awl game Sticks used in awl game. 97.. Trump. awl game Baskets used in dice game Dice used in dice game 'beyenne camping circle. 1003. Paiute wikiup 102. Native drawings of Ghost dance 103. Jerking beef. 1019. 94. 95.. OS. 99.. 100.. 1003. sticks used in. 1001. 1005. (. 101.. 104.. 987. Kiowa camping. circle. II. —A, Comanche;. B, Sioux. 120. 1060 1066. 1080.

19.

BUREAU OF ETHNOLOGY. ;. .^. r. usrE „. Fie***.,*. ^. f—£. J. Cr S. |. |. A 1'. -*..,.. pM. $Wt. ft. m'V;. ". °). f. r. £,.... + Tr -rS^'TVW.. a. ... I. >g'r>u>,.. (. '. r-BOBl.SOI. LARAM.E. -. •. B. ,:. J. s. t. /. '. SJ,. J. y,'0 FIB.. '. £. j.. -. '3. ;. ^-—. V :. _:_L*I„Z_.2. ^:.™^^mLi. 1. I. \1. JU„ TES. i. i-._. !. i. ,. "RES'. i. S!Lx&>*^=z. I. fi^il. •-. '. i. -. ^. /.|. '^,. i l/.t... V. SM N. f „. 'SI-. J^lBfes.

FOURTEENTH ANNUAL REPORT,. PL.. LXXXV. uuus sick. a co. ny.



BUREAU OF ETHNOLOGY. FOURTEENTH ANNUAL REPORT. PL.. LXXXV. t. A. !. _-J—. -,. U. '-T-^-t-- ^-L. -£M BI »«. X*. " A. **V*)k. (. W. i.. E. v-. I. f.'«^&>»i« •''""'"'"'''•''"•|i ^' ... \ ^'»#X'^. J. 1. Cm. f'o.. f t niob^XpV. '. :. hobinsoJ. i^. /. :. —^^rr. u. ;^«f. >. e>. is^. ^X. \. bar. .. i^A «. S. SDrftTJBfflfet. *•. i. ''"'. "'! kfl. i. i. i. "'V. ®rs. '. X.XX. *. .. ..--^'•'"^ j. f. i. fci. \. vW'-'.'iX .1— -)— _/> i. \. \. #?«*,. v. -. ?x. *. ^WoTn. a. :. '. - xy-^'H. ;7^v. wm. #^. =. X— ~"^X sgf". V. i. u>j^y^''<' i.. X. X. X&iX^r u *chuoa. """4.. -4—'. !. :. r-3toiw. —. l)««. T.. \, '. -. \f\. •ftstoch. ^'. \. i/Xi~-'. ". ^-^~-%t. :. ^ x-. ~,. '. /v\. X. i. X. ^. r. 7. i. <. •. ",::. v-. i. --. /. ^. >. v. I. J^hrs. ^m^M&^M (. JXu. \. /. I. !. •'. \. \-:~-~**-. E. 9%. x o. ,. INDIA N. 'bolsoi. '•'. R E S E R.VA TIONS. UNITED "STATES in L8 9. ». iT'«. Showing approximate area of the t.hosi. Dance. .... ,.'.,.. US BIFM * CO. NY.



THE GHOST-DANCE RELIGION By James Mooney INTEODUOTIOiSr In the fall of 1800 the author was preparing to go to Indian Terunder the auspices of the Bureau of Ethnology, to continue researches among the Cherokee, when the Ghost dance began to attract attention, and permission was asked and received t<> investigate that subject also among the wilder tribes in the western part of the terriProceeding directly to the Cheyenne and Arapaho, it soon tory. became evident that there was more in the Ghost dance than had been suspected, with the result that the investigation, to which it had been intended to devote only a few weeks, has extended over a period of more than three years, and might be continued indefinitely, as the dance still exists (in 189G) and is developing new features at every performance. The uprising among the Sioux in the meantime made necessary also the examination of a mass of documentary material in the files of the Indian Office and the War Department bearing on the outbreak, in addition to the study in the field of the strictly reliritory,. gious features of the dance. The first visit of about four months (December, 1890-April, 1891) was made to the Arapaho, Cheyenne, Ki< >wa. Comanche, Apache, Caddo, all living near together in the western part of what was then Indian Territory, but is now Oklahoma. These tribes were all more or less under the influence of the new religion. The principal study was made among the Arapaho, who were the most active propagators of the "Messiah" doctrine among the southern tribes and are. and Wichita,. especially friendly. On make. and cordial. in disposition.. returning to Washington, the author received a commission to an ethnologic collection for the World's Columbian Exposition,. and, selecting the Kiowa for that purpose as a representative prairie tribe, started out again almost immediately to the same field. This three months, gave further opportunity for study of the Ghost dance among the same tribes. After returning anil attending to the labeling and arranging of the collection, a study was made of all documents bearing on the subject in possession of the Indian Office and trip, lasting.

THE GHOST-DANCE RELIGION. 654 the. War. I. >epartment.. Another. trip. was then made. [eth.axn.U. to tin- field for the. purpose of investigating the dance among the Sioux, where it had attracted must attention, and among the Paiute, where it originated. On this journey the author visited the Omaha, Winnebago, Sioux of Pine Ridge, Paiute, Cheyenne, and Arapaho; met and talked with the niessiah himself, and afterward, on the strength of this fact, obtained from the Cheyenne the original letter containing his message and instruct ions to the southern tribes. This trip occupied about three months. A few months later, in the summer of 1892, another journey was made to the West, in the course of which the southern tribes and the Sioux were revisited, and some time was spent in Wyoming with the Shoslioni and northern Arapaho, the latter of whom were perhaps the most earnest followers of the messiah in the north. This trip consumed four months. After some time spent in Washington in elaborating notes already obtained, a winter trip (1892-93) was made under another commission from the World's Fair to the Navaho and the Hopi or Mold, of New Mexico and Arizona. Although these tribes were not directly concerned in the Ghost dance, they had been visited by apostles of the new doctrine, and were able to give some account of the cere-. mony. as. it. existed. On. among. the Havasupai or. <. Johonino and others farther. made among summer of 1893 a final visit, covering a period of live months, was made to the western tribes of Oklahoma, bringing the personal observation and study of the Ghost dance down to the west.. the return journey another short stay was. the Kiowa ami Arapaho.. to the. The. In the. beginning of 1894. field. inves igation therefore occupied twenty two months, involv-. ing nearly 32. 000 miles of travel and more or less time spent with about twenty tribes. To obtain exact knowledge of the ceremony, the author took part in the dance among the Arapaho and Cheyenne. He also. kodak and. made photographs and within the circle. Several months were spent in consulting manuscript documents and printed sources of information in the departments and libraries at Washington, and correspondence was carried on with persons in various parts of the country who might be able to give additional facts. From the beginning every effort was made to get a correct statement of the subject. Beyond this, the work must speak for itself. As the Ghost dance doctrine is only the latest of a series of Indian religious revivals, and as the idea on which it is founded is a hope carried a. a. tripod camera, with which he. of the dance and the trance both without. common. humanity, considerable space has been given to a discusand of the teachings of the various Indian prophets who have preceded Wovoka, together with brief sketches of several Indian wars belonging to the same periods. In the songs tin', effort has been to give the spirit and exact renderThe main purpose of the work ing, without going into analytic details. to all. sion of the primitive messiah belief.

INTRODUCTION. mooney]. 655. not linguistic, and as nearly every tribe concerned speaks a different language from all the others, any close linguistic study must be left to the philologist who can afford to devote a year or more to an individual tribe. The only one of these tribes of which the author claims intimate knowledge is the Kiowa. Acknowledgments are due the officers and members of the Office of Indian Affairs and the War Department for courteous assistance in obtaining documentary information and in replying to letters of. is. Gill and Mr J. K. Eillers and their and photographic divisions of the United States Geological Survey; to .Mr A. E. Spofford, Librarian of Congress; to Mr F. V. Coville, botanist, Agricultural Department; Honorable T.J. Morgan, former Commissioner of Indian Affairs: Major J. W. MacMurray, first artillery. United States Army; Dr Washington Mat-. inquiry; to. Mr Be Lancey W.. assistants of the art. Army; Captain Army; Captain J. M. Lee.. thews, surgeon, United States States. Army:. Army, of the. II.. L.. Scott, seventh. ninth infantry, United Captain E. L. Huggins, second cavalry. United States. cavalry, United States staff of. General Miles; the late Captain J. G. Bourke, II. (I.Browne, twelfth. third cavalry, United States Army; Captain infantry, United States Army; Judge James. Wickersham, Tacoma, Washington Dr George Bird Grinnell, editor of "Forest and Stream." New York city Mr Thomas V. Keam and the late A. M. Stephen, Keams ;. ;. Canyon. Arizona; Rev. H. R. Yoth, Oraibi, Arizona; General L. W. Colby, Washington. District of Columbia; Mr I). B. Dyer, Augusta, Georgia; Rev. Myron Eells, Tacoma, Washington; Mr Emile Berliner and the Berliner Gramophone Company, for recording, and Professors John Philip Sousa and F. W. Y. Gaisberg, for arranging the Indian music: W. S. Godbe, Bullionville, Nevada; Miss L.McLaiu, Washing ton City; Addison Cooper, Nashville. Tennessee: Miss Emma C. Sickcls. Chicago; Professor A. H. Thompson, United States Geological Survey, Washington; Mrs L. B.Arnold, Standing Rock, North Dakota; Mr C. H. Bartlett, South Bend, Indiana; Dr T. P. Martin. Taos, New .Mexico, and to the following Indian informants and interpreters: Philip Wells, Louis Menard, Ellis Standing Bear, American Horse, George Sword, and Fire Thunder, of Pine Ridge, South Dakota; Henry Reid, Rev. Sherman Coolidge, Norcok. Sage, and Sharp Nose, ol Fort Washakie, Wyoming: Charley Slice]) of Walker river. Nevada: Black Coyote, Sitting Bull, Black Short Nose, George Bent, Paul Boynton, Robert Burns, Jesse Bent, Clever Warden, Grant Left-hand, and the Arapaho police at Darlington, Oklahoma; Andres Martinez, Belo Cozad, Paul Setkopti, Henry Poloi, Little Bow, William Tivis, George Parton, Towakoui Jim. Robert Dunlap, Kichai. John Wilson, Tama. Igiagyahona, Deou, Mary Zotom, and Eliza Parton of Anadarko, Oklahoma. 14 etii. — pt 2. 2.



THE NARRATIVE Chaptee. I. PARADISE LOST There arc hours long departed which memory brings Like blossoms of Eden to twine round the heart.. Moore.. is growing happier— that we live more of comfort and less of toil, fewer have longer than did our fathers, So say the wise aspirations. hopes and higher and wars ami discords, For were wrong. are know they hearts we own our in deep men; but not we. too. liorn in Arcadia, and have we not— each one of us— in that May of life when the world was young, started out lightly and airily along the path that led through green meadows to the blue mountains on the distant horizon, beyond which lay the great world we were to conquer? And though others dropped behind, have we not gone on nday heat, with eyes always through morning brightness and began to bo parched and grass steadily forward, until the fresh stony, and the blue mountains and hard withered, and the way grew. The wise men. tell. us that the world. 1. And when at last we resolved into gray rocks and thorny cliffs.' that had lured us the glory found we summits, toilsome the reached while we darkness into fades glow that sunset only the was onward aud look, and leaves us at the very goal to sink down, tired in body eyes and sick at heart, with strength and courage gone, to close our and fortune that were to be ours, but only of the old-time happiness that we have left so far behind. As with men, so is it with nations. The lost paradise is the world's dreamland of youth. What tribe or people has not had its golden and age, before Pandora's box was loosed, when women were nymphs lies race the when And heroes! and gods dryads and men were is the dream natural how alien yoke, beneath an groaning crushed and. dream. again, not of the fame. who shall return from exile or awake from out the usurper and win back for his people drive to sleep long some what they have lost. The hope becomes a faith and the faith becomes the creed of priests and prophets, until the hero is a god and the dream a religion, looking to some great miracle of nature for its culmination and accomplishment. The doctrines of the Hindu avatar, the Hebrew Messiah, the Christian millennium, and the Hesunanin of tbe Indian Ghost dance are essentially the same, and have their origin in a hope and longing common to all humanity. of a redeemer, an Arthur,.

THE GHOST-DANCE RELIGION. 658. Probably every Indian. tribe, north. and south, had. [eth.ann.U its. early hero god,. and and Algonquian to the Quetzalcoatl, the Bochica, and the Viracocha of the more cultivated Aztecs, Muyscas, and Quichuas of the milder southland. Among the roving tribes of tin' north this hero is hardly more than an expert magician, frequently degraded to the level of a common trickster, who, after ridding the world of giants and monsters, and teaching his people a few simple arts, retires to the upper world to rest and smoke until some urgent the great doer or teacher of. Manabozho. all. first. things, from the Iuskeha. of the rude Iroquoian. Under softer southern myth takes more poetic form and the hero becomes a person. necessity again requires his presence below. skies the. of dignified presence, a father and teacher of his children, a very Christ, worthy of all love and reverence, who gathers together the. wandering nomads and leads them to their destined country, where he instructs them in agriculture, house building, ami the art of government, regulates authority, and inculcates peaceful modes of life. "Under him, the earth teemed with fruits and flowers without the. An ear of Indian corn was as much as a single man The cotton, as it grew, took of its own accord the rich dyes of human ait. The air was filled with intoxicating perfumes and the pains of culture.. could carry.. sweet melody of birds. In short, these were the halcyon days, which liml a place in the mythic systems of so many nations in the. Old World. When at last his It was the golden age of Anahuac." [Prescott, ./.')' work is well accomplished, lie bids farewell to his sorrowing subjects, whom he consoles with the sacred promise that he will one day return and resume his kingdom, steps into his magic boat by the seashore, and sails away out of their sight to the distant land of sunrise. Such was Quetzalcoatl of the Aztecs, and such in all essential respects was the culture god of the more southern semicivilized races. Curiously enough, this god, at once a Moses and a messiah, is usually described as a white man with flowing beard. From this and other circumstances it has been argued that tin' whole story is only another form of the dawn myth, but whether the Indian god be an ancient deified lawgiver of their own race, or some nameless missionary who found his way across the Trackless ocean in the early ages of Christianity, or whether we have here only a veiled parable of the morning light bringing life and joy to the world and then vanishing to return again from the east with the dawn, it is sufficient to our purpose that the belief in the coming of a messiah, who should restore them to their original happy condition, was well nigh universal among the American tribes.. This faith in the return of a white deliverer from the east opened the gate to the Spaniards at their first coming alike in Haiti, Mexico, Yucatan, and Peru. {Brinton, I.) The simple native welcomed the white Strangers as the children or kindred of their long-lost benefactor, 1. Parentbetii references throughout the. memoir are. t<>. bibliographic Dotes following. The Songs..

PUEBLO REVOLT OF. M0OSET]. 1680. 659. foretold by oracles and immortal beings whose near advent had been of the dawn whose brightness the from omens, wlH.se faces borrowed and whose sunlight, rays of the from woven glistening armor seemed and the thunderbolt. Their godlike weapons were the lightning awakened no resentment; for may not the first overbearing demands to the divine w.ll a crime; gods claim their own, and is not resistance under loot, and the trampled Not until their most sacred things were, their slaughtered of blood the itself ran red with. streets of the holy city. prophecy by the light of their princes, did they read aright the awful the children of an incarnate of instead blazing temples, and know that "The light ot devils. incarnate of horde. they had welcomed a be the light would be poured on their land. But it would then- instituglory, barbaric their which „f a consuming the, before name as a, nation, would wither and tions their very existence and the white man had set become extinct. Their doom was sealed when o-od. civilization. {Prescott, 3.) his foot on their soil." Pueblo Indians in the of revolt great The. August, 1080, was one of the the natives on the northern continent first determined efforts made by oppressor. The Pueblo tribes along to throw off the yoke of a foreign gentle, peaceful race, had early the Rio Grande and farther to the west, a their soldiers and priests, with Spaniards, welcomed the coining of the the wild marauding tribes against them as friends who would protect •• medicine than greater of a mysteries the them about them and teach '. soon faded into bitter disbelonged to their own kachinas. The hop.overbearing toward their appointment. The soldiers, while rough and them from the inroads ot allies, were vet unable to protect. brown-skin. amusepriests prohibited their dances and simple not availed hymns of chanting ments, yet all their ringing of bells and Apache. vengeful the aside to turn to bring more rain on the crops or one to another; •• What have we gained by all this?" said the Pueblos. their enemies.. The. will not protect. us. rulers "not peace and not happiness, for these new we once knew. enjoyments the all us from from our enemies, and take had come Tewa, the of medicine-man a The pear was ripe. Pope, to have visclaimed he where north, far the to back from a pilgrimage his people traced their origin ited the magic lagoon of Shipapu, whence after leaving this life. and to which the souls of their dead returned occult powers and with By these ancestral spirits he had been endowed effort for concerted to commanded to go back and rouse the Pueblos. strangers. deliverance from the foreign yoke of the Swift as light and messengers. Wonderful beings were these spirit from the magic earth the under passed impalpable as thought, they stood before and oracle the of chamber lake to the secret subterranean strings of the prepare to him telling spoke, and him as shapes of fire, the Pueblos far and yucca knots and send them with tin- message to all untie one knot from the near, so that in every village the chiefs might last knot that then day, and know when they came to the string each. was the time. to strike..

THE GHOST-DANCE RELIGION. gg(). [etii.ann.i4. Pecos, across the Rio Grande to Zufii and the far-distant Hopi mesas, every Pueblo village accepted the yucca string and began secret preparation for the rising. The time chosen was the new moon of August, 1680, but, through a partial discovery of the plot, the exploSo sudden and complete was the sion was precipitated on the 10th.. From the. in the Pueblo country, priests, soldiers, were killed, and the survivors, after holding out for a time under Governor Otermin at Santa Fe, fled to El Paso, and in October there remained not a single Spaniard in all New Mexico.. surprise that. and. many Spaniards. civilians,. {Bandelier,. 1 <i,. lb.). Despite their bitter disappointment, the southern nations continued to cherish the hope of a coming redeemer, who now assumed the character of a terrible avenger of their wrongs, and the white-skin conqueror has had bloody occasion to remember that his silent peon, as he toils by blue Chapala or sits amid the ruins of his former grandeur in the dark forests of Yucatan, yet waits ever and always the coming of the day which shall break the power of the alien Spaniard and restore In Peru to their inheritance the children of Anahuac and Mayapan. the natives refused to believe that the last of the Incas had perished a wanderer in the forests of the eastern Cordilleras. For more than two centuries they cherished the tradition that he had only retired to another kingdom beyond the mountains, from which he would return in his own good time to sweep their haughty oppressors from the laud. In 1781 the slumbering hope found expression in a terrible insurrection under the leadership of the mestizo Condorcanqui, a descendant of the ancient royal family, who boldly proclaimed himself the long lost Tupac Amaru, child of the sun and Inca of Peru. With mad enthusiasm the Quichua highlanders hailed him as their destined deliverer and rightful sovereign, and binding around his forehead the imperial fillet of the Incas, he advanced at the head of an immense army to the walls of Cuzco, declaring his purpose to blot, out the very memory of the white man and reestablish the Indian empire in the City of the Sun. Inspired by the hope of vengeance on the conqueror, even boys. became leaders of their people, and it was only alter a bloody struggle of two years' duration that the Spaniards were able to regain the mastery and consigned the captive Inca, with all his family, to an ignominious and barbarous death. Even then so great was the feeling of veneration which he had inspired in the breasts of the Indians that "notwithstanding their fear of the Spaniards, and though they were surrounded by soldiers of the victorious army, they prostrated them selves at the sight of the last of the children of the sun. as lie passed along the streets to the place of execution." (Humboldt, 1.) In the New World, as in the Old. the advent of the deliverer was to be. heralded by signs and wonders. Thus in Mexico, a mysterious rising of the waters of Lake Tezcuco, time comets blazing in the sky, and a strange light in the east, prepared the minds of the people for the near.

moonevI. A WINNEBAGO PROPHECY. coming of the Spaniards. was usually a belief in a. 661. In this connection, also, there series of previous destructions by Hood, lire, (Prescott, 3.). famine, or pestilence, followed by a regeneration through the omnipotent might of the savior. The doctrine that the world is old and worn out, and that the time for its renewal is near at hand, is an esseutial pari The number of these cycles of of the teaching of the Ghost dance.. destruction was variously stated among different tribes, but perhaps the most sadly prophetic form of the myth was found among the Winnebago, who forty years ago held that the tenth generation of their people was near its close, and that at the end of the thirteenth the red. race would be destroyed. By prayers and ceremonies they were then endeavoring to placate their angry gods and put farther away the doom Schoolcraft, Ind. Tribes, 1. that now seems rapidly closing in on them. (. |.

1. Chapter. 1. THE DEL AWAKE PKOPHET AND PONTIAC Hear what the Great Spirit has ordered me to tell you Put orl' entirely the customs which you have adopted since the white people came among us. The Delaware. —. :. Prophet.. This. is. our land, and not yours.. — The. Confederate Tribes, 1752.. The English advances were slow and imperceptible, while the establishment isolated trading stations. halting, for a long period almost <>t'. a few small garrisons and. by the French hardly deserved. to be called. an. occupancy of the country. As a consequence, the warlike northern tribes were slow to realize that an empire was slipping from their grasp, and it was not until the two great nations prepared for the final struggle in the New World that the native proprietors began to read the stars. Then it was, in 17">2, that the Lenape chiefs sent to the British agent the pointed interrogatory: "The English claim all on one sideof the river, the French claim all on the other where is the land of the Indians?" {Bancroft, 1.) Then, as they saw the French strengthening themselves along the lakes, there came a stronger protest from the council ground of the confederate tribes of the west '• This is our land aright.. —. :. Fathers, both you and the English are white; the land belongs to neither the one nor the other of you, but the Great Being above allotted it to be a dwelling place for us; so, fathers, I desire you wampum to withdraw, as I have desired our brothers, the English.". and not yours.. A. belt gave weight to the words. (Bancroft, :'.) The French commander's reply was blunt, but more practiced diplomats assured the red men that all belonged to the Indian, and that the great king of the French desired only to set up a boundary against the further encroachments of the English, who would otherwise sweep the red tribes from the Ohio. as they had already driven them from the Atlantic. The argument was plausible. In every tribe were French missionaries, whose fearless courage and devotion had won the admiration and love of the. savage; in every village was domiciliated a hardy voyageur. with his Indian wife and family of children, in whose veins commingled the blood of the two races and whose ears were attuned alike to the wild songs of the forest and the rondeaus of Normandy or Provence. It was no common tie that bound together the Indians and the French, and when a governor of Canada and the general of Ins army stepped into the circle of braves to dance the war dance and sing the war song with their red allies, thirty-three wild tribes declared on the wampum We belt, "The French are our brothers and their king is our lather. 662.

JOURNEY TO THE SPIRIT WOULD. moonet]. 663. " Bancroft, 3), and through seven hatchet upon the Eaglish the totem were borne abreast and lily the death 1 and years of bl on the heights of Quebec. forever down went France of until the flag native tribes was For sometime after the surrender the unrest of the inculcated by artfully belief, soothed into a semblance of quiet by the exertions, his great wearied by their old allies, that the king of France, take veu to awake soon had fallen asleep for a little while, but would his red on inflicted had they geance on the English for the wrongs the abanoccupying garrisons children. Then, as they saw English to the even lakes the up passing doned posts and English traders said to one warriors despairing the Turtle, sacred island of the (heat English and French alike are another, "We have been deceived. both and seek help from our from turn must We liars. white men and Indian gods." at Luscarawas, In 1702 a prophet appeared anion- the Delawares, tribes and a the red of all on the Muskingum, who preached a union divine comthe to be return to the old Indian life, which he declared an old French From vision. mand, as revealed to himself in a wonderful which he scene the of eyewitness manuscript, written by an anonymous to his Pontiac by related as vision, have the details of this. will try his. |. describes, we tribes held near Detroit in savage auditors at the great council of the authority ol this manuthe on story the Parkman gives April, 17C3. and states that " manuscript," Pontiac as the to script which he refers Canadian family at Detroit, and afterward it was long preserved in a It bears internal deposited with the Historical Society of Michigan. written by a been and is supposed to have. evidence of genuineness,. French. priest.. (Parkman,. I.). The. vision, from the. same manuscript,. Algic Researches. is related at length in Schoolcraft's know the, "Master According to the prophet's story, being anxious to to anyone, to his desire mentioning of Life.'" he determined, without the way, and not of Ignorant world. spirit undertake a journey to the him. he perdirect could there, been having knowing any person who, the course to as light some receiving of hope in the formed a mystic rite in which he dreamed he should pursue. He then fell into a deep sleep, and that by continuing that it was only necessary to begin his journey destination. at his to walk forward he would at last arrive and kettle, he Early the next morning, taking his gun, ammunition, discourwithout onward started off. firmly convinced that by pressing proceeded he day after Day object. agement he should accomplish his while preparing to without incident, until at sunset of the eighth day, a little opening stream small of a side the encamp for the night by prairie, three the of edge the from out running noticed, in the forest, he that they should wide and well-trodden paths. Wondering somewhat lighting a tire, began be there, he finished his temporary lodging and, with astonishobserved While thus engaged, he to prepare his supper. grew darker. night the ment that the paths became more distinct as. m.

THE GHOST-DANCE RELIGION. 664. [eth.. ank.U. Alarmed at the strange appearance, he was about to abandon his encampment and seek another at a safer distance, when be remembered It seemed to him that one his dream and the purpose of his journey. of these, roads must lead to the place of which he was in search, and he determined, therefore, to remain where In- was until morning, and then take one of the three and follow it to the eud. Accordingly, the next morning, after a. hasty meal, he left Ins encampment, and, burning witli the ardor of discovery, took the widest path, which he followed until noon, when he suddenly saw a large lire issuing apparently from the His curiosity being aroused, he went toward it, but the Are earth. iucreased to such a degree that he became frightened and turned back. He now took the next widest of the three paths, which lie followed. when a similar fire again drove him back ami compelled him to take the third road, which he kept a whole day with out meeting anything unusual, when suddenly he saw a precipitous mountain of dazzling brightness directly in his path. Recovering from his wonder, he drew near and examined it, but could see no sign of a road to the summit. He was about to give way to disappointment, when, looking up, he saw seated a short distance up the mountain a woman of bright beauty and clad in suow-whitc garments, who addressed him in his own language, telling him that on the summit of the mountain was the abode of the Master of Life, whom he had journeyed so far " lint to reach it," said she, "you must leave all your cumberto meet. some dress and equipments at the foot, then go and wash in the river which show you, and afterward ascend the mountain." He obeyed her instructions, and on asking how he could hope to climb the mountain, which was steep and slippery as glass, she replied that in order to mount he must use only his left hand and foot. This seemed to him almost impossible, but, encouraged by the woman, he began to climb, and at length, after much difficulty, reached the top. Here the woman suddenly vanished, and he found himself alone with>n looking about, he saw before him a plain, in the midst out a guide. as before until noon,. I. <. of which were three villages, with well-built houses disposed in orderly arrangement. He bent his steps toward the principal one, but after. going a short distance he remembered that he was naked, and was about to turn back when a voice told him that as he had washed himself Thus bidden, he advanced in the river he might go on without fear. where he was admitted village, the of without, hesitation to the gate garments, who offered white in handsome man a and saw approaching Admiring the of Life. Master of the the presence him into lead to beauty of everything about him, lie was then conducted to the Master. who took him by the hand anil gave him for a seat, a hat bordered with gold. Afraid of spoiling the hat, he hesitated to sit down until again told to do so, when he obeyed, and the Master ot Life thus addressed him:. of Life,. I. am. Master of Life, win mi yon wish to see and with win mi you wish what shall tell yon for yourself and for all t li<- Indians.. tin-. Listen to. 1. to speak..

:. VISIT. booxet]. He. then. 665. TO THE MASTER OF LIFE. commanded him toexhort. his people tocease from drunken-. ness wars, polygamy, and the medicine sous', and continued: Wherefore do you are, I have made for yon, not for others. then. know without you notdo Can lands? your upon Indwell sufferthe whites [the Kin- of France] that those whom you call the children of your Great Father you would not need them. supply your wants; but were you not wicked as you are you call your You might live as you did before you knew them. Before those whom not your bow tin. arrow maintain you.' You 1,1, .there [the French] had arrived, did of animals was your needed neither gun, powder, nor tmy other object. The flesh But when I saw you inclined to evil, I removed the food; their skins your raiment. brothers for animals into the depths of the forest that you might depend on your my will and I will your necessaries, for your clothing. Again become good and do forhid suffering among you your aend animals for your sustenance. I do not, however, pray tome. I supply their they me; know they Father's children. I love them; with those who own wants, and give then, that which they bring to yon. Not so wage war away; Drive them English], [the possessions your are come to trouble are my enemies; they tire against them; I love them not: they know me not; they made for them. Let your brothers' enemies. Send them back to the lands I have. The land on which you. .'. I. 1. them remain. there.. (Schoolcraft, Alg. Ses.,. /.>. him a prayer, carved in Indian hierohe was told to deliver to his chief which glyphics upon a wooden stick, Parkman, 2.) Uis instructor continued on returning to earth.. The Master. of Life then gave. (. and children. It must be repeated that I have told thee, and announce it to all the but one draught, or two Indians"as coming from the Master of Life. Let them drink wife, and discontinue running after at most, in oue day. Let them have but one one another. Let them other people's wives and daughters. Let them not fight song they speak to the evil not sing the medicine song, for in singing the medicine lands those dogs in red clothing; they are only an injury to Learn. it. by heart, and teach. niornin"- anil evening.. Do. it. to all the Indians. all. spirit.. *Drive from your. you.. When you want anything,. apply to me, as your brothers do, and I will give to your brothers that which I have placed on the earth as food. In When you meet one another, bow short, become good, and you shall want nothing. command thee to ami give one another the [left] hand of the heart. Above all, I which I have given thee. prayer the evening and morning repeat. both.. Do not. sell to. The Indian received the prayer, promising to do as he had been commanded and to recommend the same course to others. His former mountain, bid conductor then came and, leading him to the foot of the return him resume his garments and go back to his village. His lost. him supposed excited much surprise among his friends, who had commanded been They asked him where he had been, but as he had. with his speak to no one until he had seen the chief, he motioned the village entering >n above. hand to signify that he had come from the delivered he whom to chief, the he went at once to the wigwam of Life. of Master the from received he had prayer and the message which to. <. (Schoolcraft. Alg. Res.,. :'.). white Although the story as here given bears plain impress of the discrimination While the aboriginal. essentially is man's ideas, it and against expressed by the Master of Life in favor of the French of the author the English may have been due to the fact that the.

THE GHOST-DANCE RELIGION. 66G. [eth.ann.. H. manuscript was a Frenchman, it is more probable that we have here set forth only the well-known preference of the wild tribes. The occupancy of a region by the English always meant the speedy expulsion of the natives. The French, on the contrary, lived side by side with the red men, joining in their dances and simple amusements, and entering with fullest sympathy into their wild life, so that they were regarded rather as brethren of an allied tribe than as intruders of an alien race. This feeling is well indicated in the prophet's narrative, where the Indians, while urged to discard everything that they have adopted from the whites, are yet to allow the French to remain among them, though exhorted to relentless war on the English. The difference received tragic exemplification at Michilimackinac a year later, when a handful of French traders looked on unarmed and unhurt while a crew of maddened savages were butchering, scalping, and drinking the blood of British soldiers. The introduction of the trivial incident of the hat is characteristically Indian, and the confounding of dreams and visious with actual happenings is a frequent result of mental exaltation of common occurrence in the history of religious enthusiasts. The Delaware prophet regards the whole experience as an actual fact instead of a distempered vision induced by long fasts and vigils, and the hieroglyphic prayer undoubtedly graven by himself while under the ecstasy is to him a real gift from heaven. The whole story is a striking parallel of the miraculous experiences recounted by the modern apostles of the Ghost dance. The prayer-stick also and the heavenly map, later described and illustrated, reappear in the account of Kiinakuk, the Kickapoo prophet, seventy years afterward, showing in a striking manner the continuity of aboriginal ideas and methods. The celebrated missionary, Heckewelder, who spent fifty years among the Delawares, was personally acquainted with tins prophet and gives a detailed account of his teachings and of his symbolic parchments. lie says:. —. —. was a ramous preacher of the Delaware nation, who resided Cayahaga, near Lake Erie, and travelled about the country, among the Indians, endeavouring to persuade them that he. had been appointed by the Great Spirit to instruct them in those things that were agreeable to him, and point out to them the offences by which hey hail drawn his displeasure on themselves, and the means by which they might recover his favour for the future. He had drawn, as he pretended, by the direction of the (treat Spirit, a kind of map on a piece of deerskin, somewhal dressed like parchment, which he called "the great Book or Writing." This, he said, he had been ordered to shew to the Indians, that they might see the situation in which the Mannitto had originally placed them, the misery which they had brought upon themselves by neglecting their duty, and the only way that was now left them to regain what they had lost. This map he held before him while preaching, frequently pointing to particular marks ami spots upon it. and giving explanations as In- went along. The size of this map was about fifteen inches square, or, perhaps, something more. An inside square was formed by lines drawn within it, of about eight inches each way two of these lines, however, were not closed by about half an inch at the corners. In the year 1762 there. at. I. ;.

HECKEWELDER ON THE PROPHET. mooney]. 6G7. Across these inside lines, others of about an inch in length were drawn with sundry other lines and marks, all winch was intended to represent a strong inaccessible barrier, to prevent those without from entering the space within, otherwise than at When the map was held as he directed, the the place appointed tor that purpose. corners which were not closed lay at the hit-hand side, directly opposite to each other, the one being at the southeast by south, and the nearest at the northeast by north. In explaining or describing the particular points on this map, with his fingers. always pointing to the place he was describing, he called the space within the inside "the hca\ -nly regions," or the place destined by the Great Spirit for the habitation of the Indians in future life. The space left open at the southeast corner he n intended lor the Indians to enter into this called the "avenue," which had heaven, but which was now in the possession of the white people; wherefore the Great Spirit had since caused another "avenue" to be made on the opposite side, at which, however, it was both difficult and dangerous for them to enter, there being many impediments in their way, besides a large ditch leading to a gulf below, over which they had to leap; hut tin' evil spirit kept at this very spot a continual watch for Indians, and whoever lie laid hold of never could get away from him again, but was carried to his regions, where there was nothing hut extreme poverty; where the ground was parched ii|i 1>\ the heat for want of rain, no fruit, came to perfection, the game was almost starved for want of pasture, and where the evil spirit, at his pleasure, transformed men into horses and dogs, to be ridden by him ami follow him in his hunts and wherever he went. lines. I. The space on the outside of this interior square was intended to represent the country given to the Indians to hunt, fish, and dwell in while in this world; the cean or "great salt-water lake." Then the preacher, east side of it was called tl drawing the attention of his hearers particularly to the southeast avenue, would say to them. '-Look here! See what we have lost by neglect and disobedience; bj being remiss in the expression of our gratitude to the Great Spirit for what he has bestowed upon us; by neglecting to make to him sufficient sacrifices; by looking upon a people of a different colour from our own, who had come across a en-at lake, as if they were a part of ourselves: by suffering them to sit clown by our side, and looking at them with indifference, while they were not only taking our country from this, our own avenue, leading into those beantiful us. hut this pointing to the spot Such is the sad condition to which we are regions which were destined lor us. reduced. What is now to he done, and what remedy is to be applied? will tell you, my friends. Hear what the Great Spirit has ordered me to tell yon You arci. i,. 1. '. make. manner that I shall direct; to put off entirely from yourwhich you have adopted since the white people came among us. You are to return to that former happy state-, in which we lived in peace and plenty, before these strangers came to disturb us; and, above all, you must abstain from drinking their deadly beaon, which they have forced upon its, for the sake of increasing their gains and diminishing our numbers. Then will the Great Spirit giveto. sacrifices, in the. selves the customs. success to our arms; then he will give us strength to conquer our enemies, to drive them from hence, and recover the passage to the heavenly regions which they have. taken from us." Such was in general the substance of his discourses. After having dilated more or less on the various topics which 1 have mentioned, he commonly concluded in this manner: "And now-, my friends, in order that what I have told you may remain firmly impressed on your minds, and to refresh your memories from time to time-, 1 advise you to preserve, in every family at least, such a book or writing as this, which I will finish off for you. provided you bring me the price, which is only one buckskin or two doeskins apiece." The price was of course bought (sic), and the book purchased. In some of those maps, the figure of a deer or turkey, or both, was Inplaced in the heaA enly regions, and also in the dreary region of the evil spirit. former, however, appeared fat and plump, while the latter seemed to have nothing but skin and bones. (Heckewelder, 1.) I.

THE GHOST-DANCE RELIGION. 668. [eth.ann.h. From the narrative <>t' John McCullough, who had been taken by the Indians when a child of 8 years, and lived for some years as an adopted son in a Delaware family in northeastern Ohio, we gather some additional particulars concerning this prophet, whose name seems to be lost McOullongh himself, who was then but a boy, never met the prophet, but obtained his information from others who had, espeto history.. who went to Tuscarawas (or Tuscalaways) and hear the new apostle on his first appearance.. cially from his Indian brother,. to see. It was said by those who went to see liiiii that lie had certain hieroglyphics marked mi a piece of parchment, denoting the probation that human beings were subjected to whilst tiny were living cm earth, and also denoting something of a future state. They informed me that he was almost constantly crying whilst he was exhorting them. I saw a copy of bis hieroglyphics, as numbers of them bad got them copied and undertook to preach or instruct others. The first or principal doctrine they. taught them was. to purify themselves from sin, which they taught they could do by the use of emetics and abstinence from carnal knowledge of the different sexes; to quit the use of firearms, and to live entirely iu the original state that they were in. before the white people found out their country.. Nay, they taught that thai. lire. was not pure that was made by steel and flint, but that they should make it by rubbing two sticks together. It was said that their prophet taught them, or made them believe, that he bad his instructions immediately from Keeshshe-lamil-lang-up, or a being that thought us into being, and that by following bis instructions they would, in a few years, be able to drive the white people out of their .. .. .. country. I. knew. ing from. a. company of them who had secluded themselves. sin, as. they thought they could do.. I. made no. They had been out more than two years before I left them. they made use of no other weapons than then bows and arrows. in shaking hands, to give the left hand in token of friendship, .. they gave the heart along with the hand.. |. I'ritls,. 1.. purpose of purify-. for the. believe they. .. .. use of firearms.. was said that They also taught, It. as. it. denoted that. 1. The religious ferment produced by the exhortations of the Delaware prophet spread rapidly from tribe to tribe, until, under the guidance of the master mind of the celebrated chief, Pontiac, it took shape in a grand confederacy of. nil. progress of the English. Ohio and the lakes were. the northwestern tribes to oppose the further The coast lands were lost to the Indians. The. still theirs, and the Adleghanies marked a natboundary between the two sections. Behind this mountain barrier Pontiac determined to make his stand. Though the prospect of a res toration of the French power might enable him to rally a following, he himself knew he could expect no aid from the French, for their armies had been defeated and their garrisons were already withdrawn: but,. ural. relying on the patriotism of his. own. red warriors,. when. told that the. English were on their way to take possession of the abandoned posts, he sent back the haughty challenge, "I stand in the path." To Pontiac must be ascribed the highest position anion.';' the leaders of the Algonquian race. chief of his. own. Born the son of a chief, he became. people, the Ottawa,. the occasion of Braddock's defeat.. of the French he hud received. whom. if is. said. lie. in turn the. commanded on. For this or other services. in. marks of distinguished consideral. behalf. ion. from.

mooney]. PONTIAC'S PLAN OF CONFEDERATION. 669. Montcalm himself. By reason of his natural ability, his influence was was spoken, while to fell and respected wherever the name- of his tribe his dignity as chief he added the sacred character of high priest of the. powerful secret order of the Mide\ (Parkman, 3.) Now, in the prime of manhood, lie originated and formulated the policy of a confederation of all the tribes, an idea, afterward taken up and carried almost to a successful accomplishment by the great Tecumtha. As principal chief of the lake tribes, he summoned them to the great council near Detroit, in April, 1763, and, as high priest and keeper of the faith, he there announced to them the will of the Master of Life, as revealed to the Delaware prophet, and called on them to unite for the recovery of their ancient territories and the preservation of their national life. Under the spell of his burning words the chiefs listened as to an oracle, and cried out that he had only to declare his will to be obeyed. His project being unanimously approved, runners were (Parlcman, /.) sent out to secure the cooperation of the more remote nations, and in a short time the confederation embraced every important tribe of Algon-. quian lineage, together with the Wyandot, Seneca, Winnebago, and Parkman, o.) some of those to the southward. Only the genius of a Pontiac could have molded into a working unit such an aggregation of diverse elements of savagery. His executive ability is sufficiently proven by his creation of a regular commissary department based on promissory notes hieroglyphics graven on birchbark and signed with the otter, the totem of his tribe; his diplomatic (. —. bent appeared in his employment of two secretaries to attend to this unique correspondence, each of whom he managed to keep in ignorance of the business transacted by the other (Parlcman, 6); while his military capacity was soon to be evinced in the carefully laid plan which enabled his warriors to strike simultaneously a crushing blow at every British post scattered throughout the 500 miles of wilderness from Pittsburg. Mackinaw. The history of this war, so eloquently told by Parkman. reads like some old knightly romance. The warning of the Indian girl; the concerted attack on the garrisons; the ball play at Mackinac on the king's birthday, and the massacre that followed; the siege of Fort Pitt and the heroic defense of Detroit; the bloody battle of Bushy run, where the painted savage recoiled before the kilted Highlander, as brave and almost as wild; Bouquet's march into the forests of the Ohio, and the all these things must be passed submission of the vanquished tribes over here. They have already been told by a master of language. lut the contest of savagery against civilization has but one ending, and. to the straits of. —. I. the scene closes with the death of Pontiac, a broken-spirited wanderer, cut down at last by a hired assassin of his own race, for whose crime the blood of whole tribes was poured out in atonement. (Parkman, 7.).

—. Chapter. III. TENSKWATAWA THE SHAWANO PROPHET I. told all the redskins that the. ought. to. ahandon. it.. way they were. — Tenskwatawa.. in. was not good, and that they. A very shrewd and influential man, but circumstances hare destroyed him. CatUn. Forty years had passed away and change* bad come to the western The cross of Saint Oeorge, erected in the place, of the lilies of France, had been supplanted by tbe flag of the young republic, which in one generation bad extended its sway from tbe lakes to tbe. territory..

EXPLANATION OF FIGURE. 56. taken from one given in Lossiug's American Revolution and page 189, and thus described: 'The portraitof the Prophet ia from a pencil sketch made by Pierre Le Dru, a young French trader, at Vincennes, He made a sketch of Tecumtha at about the same time, both of which hi 1808. found in possession of his son at Quebec in 1848, and by whom 1 was kindh permitted to copy them." The other is a. copy of tlie picture painted by Catlin in 1831, The artist describes aim as blind in his aftei the tribe had removed to Kansas. left eye, and painted him holding his medicine fire in his right hand and his. The. War. first,. portrait. of 1812. in. is. (187.",),. I. '.. |. ,. sacred stiiim of beans in the other..



—. THE TREATY OF GKEENVJLLE. fi71. Indian tribes ranged themselves on the British side. When the war ended and a treaty of peace was made between the new government and the old, no provision was made for the red allies of the king, and they were left to continue the struggle single handed. The Indians claimed the Ohio country as theirs by virtue of the most solemn treaties, but pioneers had already occupied western Pennsylvania, western Virginia, and Kentucky, and were listening with eager attention to the reports brought back by adventurous hunters from the fertile lands of the Muskingum and the Scioto. They refused to be bound by the treaties of a government they had repudiated, and the tiibes of the north west were obliged to fight to defend their territories. Under the able. [. 1RGT "Wa. STOT. OTP.N. Fig. 57. — Greenville. treaty medal, obverse and rev. ei ><. leadership of Little Turtle they twice rolled back the tide of white. two of the finest armies ever sent into the western country, until, worn out by twenty years of unceasing warfare, and crushed and broken by the deci sive victory of Wayne at the Fallen invasion, defeating. Timbers, their villages in ashes and their cornfields cut down, the dispirited chiefs met their conqueror at Greenville in 1795 and signed away the rights for which they had so long contended. By this treaty, which marks the beginning of the end with the eastern tribes, the Indians renounced their claims to all territory east of a line running in a general way from the mouth of the !uyahoga on Lake Erie to the mouth of the Kentucky on the Ohio, leaving to the whites the better portion of Ohio valley, including their favorite hunting <. 14. BTH. pt 2. 3.