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THE BOOK OF WOODCRAFT

PREFACE

For over twenty-five years I have been giving the talks and demonstrations that are gathered together in this book. Many of them have appeared in magazines or in the “Birch-Bark Roll” that has come out annually for ten years. But this is the first time in which a comprehensive collection has been made of the activities, customs, laws, and amusements that have been developed in my camps.

Some of the related subjects I have treated at too great length for enclosure in one book. Of this class are the “Life Histories of Northern Animals,” “Animal Stories,” “Sign Language” and “Forestry,” which appear as separate works. All are merely parts of a scheme that I have always considered my life work, namely, the development or revival of Woodcraft as a school for Manhood.

By Woodcraft I mean outdoor life in its broadest sense and the plan has ever been with me since boyhood.

Woodcraft is the first of all the sciences. It was Woodcraft that made man out of brutish material, and Woodcraft in its highest form may save him from decay.

As the model for outdoor life in this country I took the Indian, and have thus been obliged to defend him against the calumnies of those who coveted his possessions. In giving these few historical extracts to show the Indian character, it must be remembered that I could give hundreds, and that practically all the travelers who saw with their own eyes are of one mind in the matter.

Commissioner Robert G. Valentine, of the Indian Bureau, the first Indian Commissioner we have ever had who knew and sympathized with the Indians, writes after reading my manuscript:

“On the question of the character of the Indians I am in absolute accord with you on everything that I believe any one would consider a basic point. In speech after speech I have fought the idea that Indians were cruel or lazy or vicious, and dwelt on their positive virtues—among these their sense of humor, and their deep reverence.”^[1]

The portions of the manuscript called “Spartans of the West,” and “Campfire Stories of Indian Character,” have been submitted to George Bird Grinnell, of New York, whose life has been largely spent among the Indians, and have received from him a complete endorsement.

In a similar vein I have heard from Dr. Charles A. Eastman, and from nearly all of the many who have seen the manuscript. Some of my friends at the Smithsonian Institution take exception to certain details, but no one denies the main contentions in regard to the character of the Indian, or the historical accuracy of the “Campfire Stories.”

Gen. Nelson A. Miles, for example, writes me: “History can show no parallel to the heroism and fortitude of the American Indians in the two hundred years’ fight during which they contested inch by inch the possession of their country against a foe infinitely better equipped with inexhaustible resources, and in overwhelming numbers. Had they even been equal in numbers, history might have had a very different story to tell.”

I was taught to glorify the names of Xenophon, Leonidas, Spartacus, the Founders of the Dutch Republic or the Noble Six Hundred at Balaclava, as the ideals of human courage and self-sacrifice, and yet I know of nothing in all history that will compare with the story of Dull Knife as a narrative of magnificent heroism and human fortitude.

While I set out only to justify the Indian as a model for our boys in camp, I am not without hope that this may lead to a measure of long-delayed justice being accorded him. He asks only the same rights as are allowed without question to all other men in America—the protection of the courts, the right to select his own religion, dress, amusements, and the equal right to the pursuit of happiness so long as his methods do not conflict with the greater law of the land.

This book is really the eleventh edition of the “Birch-Bark Roll,” which I have published yearly and expanded yearly since 1902. On the first day of July that year I founded the first band of Woodcraft Indians. Since then the growth of the movement has called for constant revision and expansion. In the present volume, for the first time, I have fully set forth a justification of my Indian Ideal.

I am deeply indebted to my friend, Edgar Beecher Bronson, for permission to include the History of Chief Dull Knife’s March, which appeared in his “Reminiscences of a Ranchman.” It is a story that should be known to all the world.

I have also to express my obligations to Messrs. Charles Scribner’s Sons for permission to quote from Capt. J. O. Bourke’s writings, to J. W. Schultz for the use of his charming story of “No-Heart,” to Messrs. The Fleming H. Revell Co., for permission to quote F. W. Calkins’ story of the “Two Wilderness Voyagers,” to Miss Alice C. Fletcher for the use of two Indian songs from her book “Indian Story and Song,” as noted, to Edward S. Curtis for the use of Sitting Bull’s “War Song,” to Miller Jordan and Geo. L. White for help in revising the parts on organization and honors, to Dr. Clinton L. Bagg for help in the “First Aid,” to Dr. C. C. Curtis for the identification of toadstools, to Dr. Charles A. Eastman (Ohiyesa) for general criticism and for special assistance in the chapters on “The Indian’s Creed,” “Teepee Etiquette,” and the “Teachings of Wabasha I.”

Also to Robert G. Valentine (Indian Commissioner) and George Bird Grinnell of New York for critical reading of the historical parts of the book.

When I was a boy I hungered beyond expression for just such information as I have tried herein to impart. It would be a great joy to me if I could reach and help a considerable number of such heart-hungry boys tormented with an insatiate instinct for the woods, and if I fail of this, I shall at least have the lasting pleasures of having lived through these things myself and of having written about them.

THE BOOK OF WOODCRAFT

HIS is a time when the whole nation is turning toward the Outdoor Life, seeking in it the physical regeneration so needful for continued national existence—is waking to the fact long known to thoughtful men, that those live longest who live nearest to the ground—that is, who live the simple life of primitive times, divested, however, of the evils that ignorance in those times begot.

Consumption, the white man’s plague since he has become a house race, is vanquished by the sun and air, and many ills of the mind also are forgotten when the sufferer boldly takes to the life in tents.

Half our diseases are in our minds and half in our houses. We can safely leave the rest to the physicians for treatment.

Sport is the great incentive to Outdoor Life; Nature Study is the intellectual side of sport.

I should like to lead this whole nation into the way of living outdoors for at least a month each year, reviving and expanding a custom that as far back as Moses was deemed essential to the national well-being.

Not long ago a benevolent rich man, impressed with this idea, chartered a steamer and took some hundreds of slum boys up to the Catskills for a day in the woods. They were duly landed and told to “go in now and have a glorious time.” It was like gathering up a netful of catfish and throwing them into the woods, saying, “Go and have a glorious time.”

The boys sulked around and sullenly disappeared. An hour later, on being looked up, they were found in groups under the bushes, smoking cigarettes, shooting “craps,” and playing cards—the only things they knew.

Thus the well-meaning rich man learned that it is not enough to take men out of doors. We much also teach them to enjoy it.

The purpose of this book is to show how Outdoor Life may be followed to advantage.

Nine leading principles are kept in view:

(1)  This movement is essentially for recreation.

(2)  Camp-life.  Camping is the simple life reduced to actual practice, as well as the culmination of the outdoor life.

Camping has no great popularity to-day, because men have the idea that it is possible only after an expensive journey to the wilderness; and women that it is inconvenient, dirty, and dangerous.

These are errors. They have arisen because camping as an art is not understood. When intelligently followed, camp-life must take its place as a cheap and delightful way of living, as well as a mental and physical savior of those strained or broken by the grind of the over-busy world.

The wilderness affords the ideal camping, but many of the benefits can be got by living in a tent on a town lot, a piazza, or even a housetop.

(3)  Self-government with Adult Guidance. Control from without is a poor thing when you can get control from within. As far as possible, then, we make these camps self-governing. Each full member has a vote in affairs.

(4)  The Magic of the Campfire. What is a camp without a campfire?—no camp at all, but a chilly place in a landscape, where some people happen to have some things.

When first the brutal anthropoid stood up and walked erect—was man, the great event was symbolized and marked by the lighting of the first campfire.

For millions of years our race has seen in this blessed fire, the means and emblem of light, warmth, protection, friendly gathering, council. All the hallow of the ancient thoughts, hearth, fireside, home is centred in its glow, and the home-tie itself is weakened with the waning of the home-fire. Not in the steam radiator can we find the spell; not in the water coil; not even in the gas log; they do not reach the heart. Only the ancient sacred fire of wood has power to touch and thrill the chords of primitive remembrance. When men sit together at the campfire they seem to shed all modern form and poise, and hark back to the primitive—to meet as man and man—to show the naked soul. Your campfire partner wins your love, or hate, mostly your love; and having camped in peace together, is a lasting bond of union—however wide your worlds may be apart.

The campfire, then, is the focal centre of all primitive brotherhood. We shall not fail to use its magic powers.

(5)  Woodcraft Pursuits. Realizing that manhood, not scholarship, is the first aim of education, we have sought out those pursuits which develop the finest character, the finest physique, and which may be followed out of doors, which, in a word, make for manhood.

By nearly every process of logic we are led primarily to Woodcraft—that is, Woodcraft in a large sense—meaning every accomplishment of an all-round Woodman—Riding, Hunting, Camper-craft, Scouting, Mountaineering, Indian-craft, First aid, Star-craft, Signaling, and Boating. To this we add all good Outdoor Athletics and Sports, including Sailing and Motoring, and Nature Study, of which Wild Animal Photography is an important branch; but above all, Heroism.

Over three hundred deeds or exploits are recognized in these various departments, and the members are given decorations that show what they achieved.

(6)  Honors by Standards. The competitive principle is responsible for much that is evil. We see it rampant in our colleges to-day, where every effort is made to discover and develop a champion, while the great body of students is neglected. That is, the ones who are in need of physical development do not get it, and those who do not need it are over-developed. The result is much unsoundness of many kinds. A great deal of this would be avoided if we strove to bring all the individuals up to a certain standard. In our non-competitive tests the enemies are not “the other fellows,” but time and space, the forces of Nature. We try not to down the others, but to raise ourselves. A thorough application of this principle would end many of the evils now demoralizing college athletics. Therefore, all our honors are bestowed according to world-wide standards. (Prizes are not honors.)

(7)  Personal Decoration for Personal Achievements. The love of glory is the strongest motive in a savage. Civilized man is supposed to find in high principle his master impulse. But those who believe that the men of our race, not to mention boys, are civilized in this highest sense, would be greatly surprised if confronted with figures. Nevertheless, a human weakness may be good material to work with. I face the facts as they are. All have a chance for glory through the standards, and we blazon it forth in personal decorations that all can see, have, and desire.

(8)  A Heroic Ideal. The boy from ten to fifteen, like the savage, is purely physical in his ideals. I do not know that I ever met a boy that would not rather be John L. Sullivan than Darwin or Tolstoi. Therefore, I accept the fact, and seek to keep in view an ideal that is physical, but also clean, manly, heroic, already familiar, and leading with certainty to higher things.

(9)  Picturesqueness in Everything. Very great importance should be attached to this. The effect of the picturesque is magical, and all the more subtle and irresistible because it is not on the face of it reasonable. The charm of titles and gay costumes, of the beautiful in ceremony, phrase, dance, and song, are utilized in all ways.

THE IDEAL

When two or three young people camp out, they can live as a sort of family, especially if a grown-up be with them; but when a dozen or more are of the party, it is necessary to organize.

What manner of organization will be practical, and also give full recognition to the nine principles of scouting? What form of government lends itself best to—

In my opinion, the Tribal or Indian form of organization.

Fundamentally, this is a republic or limited monarchy, and many experiments have proved it best for our purpose. It makes its members self-governing; it offers appropriate things to do outdoors; it is so plastic that it can be adopted in whole or in part, at once or gradually; its picturesqueness takes immediate hold of all; and it lends itself so well to our object that, soon or late, other forms of organization are forced into its essentials.

No large band of boys ever yet camped out for a month without finding it necessary to recognize a leader, a senior form (or ruling set whose position rests on merit), some wise grown person to guide them in difficulties, and a place to display the emblems of the camp; that is, they have adopted the system of the Chief, Council, Medicine Man and Totem-pole.

Moreover, the Ideal Indian stands for the highest type of primitive life. He was a master of woodcraft, and unsordid, clean, manly, heroic, self-controlled, reverent, truthful, and picturesque always.

America owes much to the Redman. When the struggle for freedom came on, it was between men of the same blood and bone, equal in brains and in strength. The British had the better equipment perhaps. The great advantage of the American was that he was a trained scout, and this training which gave him the victory he got from the Redman.

But the Redman can do a greater service now and in the future. He can teach us the ways of outdoor life, the nobility of courage, the joy of beauty, the blessedness of enough, the glory of service, the power of kindness, the super-excellence of peace of mind and the scorn of death. For these were the things that the Redman stood for; these were the sum of his faith.

O WORLD-MOVEMENT ever yet grew as a mere doctrine. It must have some noble example; a living, appealing personality; some man to whom we can point and say, “This is what we mean.” All the great faiths of the world have had such a man, and for lack of one, many great and flawless truths have passed into the lumber-room.

To exemplify my outdoor movement, I must have a man who was of this country and climate; who was physically beautiful, clean, unsordid, high-minded, heroic, picturesque, and a master of Woodcraft, besides which, he must be already well-known. I would gladly have taken a man of our own race, but I could find none. Rollo the Sea-King, King Arthur, Leif Ericsson, Robin Hood, Leatherstocking, all suggested themselves, but none seemed to meet the requirements, and most were mere shadows, utterly unknown. Surely, all this pointed the same way. There was but one figure that seemed to answer all these needs: that was the Ideal Indian of Fenimore Cooper and Longfellow.

For this reason, I took the Native American, and called my organization “Woodcraft Indians.”^[2] And yet, I am told that the prejudice against the word “Indian” has hurt the movement immensely. If so, it is because we do not know what the Indian was, and this I shall make it my sad and hopeful task, at this late day, to have our people realize.

We know more about the Redman to-day than ever we did. Indeed, we knew almost nothing of him twenty years ago. We had two pictures offered us; one, the ideal savage of Longfellow, the primitive man, so noble in nature that he was incapable of anything small or mean or wicked; the other was presented by those who coveted his possessions, and, to justify their robberies, they sketched the Indian as a dirty, filthy, squalid wretch, a demon of cruelty and cowardice, incapable of a human emotion, and never good till dead.

Which of these is the true picture? Let us calmly examine the pages of history, taking the words and records of Redmen and white, friends and foes of the Indian, and be prepared to render a verdict, in absolute accordance with that evidence, no matter where it leads us.

Let us begin by admitting that it is fair to take the best examples of the red race, to represent Indian philosophy and goodness; even as we ourselves would prefer being represented by Emerson, Tolstoi, Lincoln, Spencer, Peabody, General Booth, or Whitman, rather than by the border ruffians and cut-throat outlaws who were the principal exemplars of our ways among the Indians.

It is freely admitted that in all tribes, at all times, there were reprobates and scoundrels, a reproach to the people; just as amongst ourselves we have outcasts, tramps, drunkards, and criminals. But these were despised by their own people, and barely tolerated.

We must in fairness judge the Indian and his way of life and thought by the exemplifications of his best types: Hiawatha, Wabasha I, Tshut-che-nau, Ma-to-to-pa, Tecumseh, Kanakuk, Chief Joseph, Dull Knife, Washakie, and many that loved their own people and were in no wise touched by the doctrines of the whites.

If from these men we gather their beliefs, their teachings, and the common thoughts that guided their lives, we may fairly assume that we have outlined the creed of the best Indians.

THE INDIAN’S CREED

These are the main thoughts in the Redman’s creed:

(1)  While he believed in many gods, he accepted the idea of one Supreme Spirit, who was everywhere all the time; whose help was needed continually, and might be secured by prayer and sacrifice.

(2)  He believed in the immortality of the soul, and that its future condition was to be determined by its behavior in this life.

(3)  He reverenced his body as the sacred temple of his spirit; and believed it his duty in all ways to perfect his body, that his earthly record might be the better.

We cannot, short of ancient Greece, find his equal in physical perfection.

(4)  He believed in the subjection of the body by fasting, whenever it seemed necessary for the absolute domination of the spirit; as when, in some great crisis, that spirit felt the need for better insight.

(5)  He believed in reverence for his parents, and in old age supported them, even as he expected his children to support him.

(6)  He believed in the sacredness of property. Theft among Indians was unknown.

(7)  He believed that the murderer must expiate his crime with his life; that the nearest kin was the proper avenger, but that for accidental manslaughter compensation might be made in goods.

(8)  He believed in cleanliness of body.

(9)  He believed in purity of morals.

(10)  He believed in speaking the truth, and nothing but the truth. His promise was absolutely binding. He hated and despised a liar, and held all falsehood to be an abomination.

(11)  He believed in beautifying all things in his life.

He had a song for every occasion—a beautiful prayer for every stress. His garments were made beautiful with painted patterns, feathers, and quill-work. He had dances for every fireside. He has led the world in the making of beautiful baskets, blankets, and canoes; while the decoration he put on lodges, weapons, clothes, dishes, and dwellings, beds, cradles, or grave-boards, were among the countless evidences of his pleasure in the beautiful, as he understood it.

(12)  He believed in the simple life.

He held, first, that land belonged to the tribe, not to the individual; next, that the accumulation of property was the beginning of greed that grew into monstrous crime.

(13)  He believed in peace and the sacred obligations of hospitality.

(14)  He believed that the noblest of virtues was courage, and that, above all other qualities, he worshipped and prayed for. So also he believed that the most shameful of crimes was being afraid.

(15)  He believed that he should so live his life that the fear of death could never enter into his heart; that when the last call came he should put on the paint and honors of a hero going home, then sing his death song and meet the end in triumph.

If we measure this great pagan by our Ten Commandments, we shall find that he accepted and obeyed them, all but the first and third: that is, he had many lesser gods besides the one Great Spirit, and he knew not the Sabbath Day of rest. His religious faith, therefore, was much the same as that of the mighty Greeks, before whom all the world of learning bows; not unlike that of many Christians and several stages higher than that of the Huxley and other modern schools of materialism.

THE DARK SIDE

These are the chief charges against the Indian:

First:  He was cruel to his enemies, even torturing them at the stake in extreme cases. He knew nothing about forgiving and loving them.

In the main, this is true. But how much less cruel he was than the leaders of the Christian Church in the Middle Ages! What Indian massacre will compare in horror with that of St. Bartholomew’s Eve or the Massacre of Glencoe? Read the records of the Inquisition, or the Queen Mary persecutions in England, or the later James II. abominations for further light!

There was no torture used by the Indians that was not also used by the Spaniards. Every frontiersman of the Indian days knows that in every outbreak the whites were the aggressors; and that in every evil count—robbery, torture and massacre—they did exactly as the Indians did. “The ferocity of the Redman,” says Bourke, “has been more than equaled by the ferocity of the Christian Caucasian.” (“On the Border with Crook,” p. 114.)

There are good grounds for stating that the Indians were cruel to their enemies, but it is surprising to see how little of this cruelty there was in primitive days. In most cases the enemy was killed in battle or adopted into the tribe; very, very rarely was he tortured. Captain Clark says of the Cheyennes:

But we know now that the whites did use diabolical tortures in their dealings with the Indian, and deliberately and persistently misrepresented him in order to justify their own atrocities.

The whites, however, had print to state their case, while the Indians had none to tell their story or defend them. Furthermore, it is notorious that all massacres of Indians by the whites were accomplished by treachery in times of peace, while all Indian massacres of whites were in time of war, to resist invasion. At present, I know of no exception to this rule.^[3]

In almost every case, it must be said that the army officers and men were personally guiltless. They were impressed with the heroism of the Indians, admired them for their bravery, were horrified by the wickedness of the orders sent them, and did all they could to mitigate the atrocious policies of the shameless Indian Bureau. But there were instances in which the army officers showed themselves the willing tools of the politicians. Among the notorious cases was the cold-blooded massacre, in 1864, by Col. J. H. Chivington, of several hundred Cheyennes. Men, women, and children had surrendered and disarmed, and were, indeed, at the time, under military protection. The fiendish cruelty and cowardice of that one attack on these defenseless beings was enough to more than justify everything the Cheyennes have ever done to the race of the assassins. (See “Century of Dishonor,” pp. 341-358.)

Still worse was the Baker massacre of Blackfeet, on January 23, 1870.

A border ruffian, a white man named Clark, had assaulted a young Indian, beating him severely, and the Indian, in retaliation, had killed Clark and gone off into Canada. Without troubling to find the guilty party, or even the band he belonged to, Brevet Col. E. M. Baker, major Second Cavalry, stationed at Fort Shaw, marched out, under orders from Gen. Philip H. Sheridan, to the nearest Indian village, on Marias River; as it happened, they were peaceable, friendly Indians, under Bear’s Head. Without warning, the soldiers silently surrounded the sleeping village. But the story is better told by Schultz, who was on the spot later, and heard it all from those who saw:

According to G. B. Grinnell, one hundred and seventy-six innocent persons were butchered on this day of shame; ninety of them women, fifty-five babies, the rest chiefly very old or very young men, most of the able-bodied hunters being away on a hunt. No punishment of any kind was given the monster who did it.

There is no Indian massacre of whites to compare with this shocking barbarity, for at least the Indian always had the excuse that war had been declared, and he was acting on the defensive. Of a similar character were the massacres at Cos Cob, 1641; Conestoga, 1763; Gnadenwhütten, 1782; Coquille River, 1854; Wounded Knee, 1890; and a hundred more that could be mentioned. And no punishment was ever meted out to the murderers. Why? First, because apparently the Bureau at Washington approved; second, because “An Indian has no legal status; he is merely a live and particularly troublesome animal in the eye of the law.” (New York Times, February 21, 1880.) (See “Century of Dishonor,” p. 367.) Governor Horatio Seymour says:

And this is the land whose Constitution grants equal rights to all alike. This is the land that waxes virtuously indignant when Russia expels or massacres Nihilists, Poles or Jews. Have we not enough courage left to face the simple truth that every crime of despotism in Russia has been more than doubled in atrocity by what has but recently been done in America? Nihilists, Jews and Poles were certainly breaking the law, usually plotting against the Government, when attacked. Russia never used burnings at the stake, as did the American unofficial Indian-killers. And never did Russia turn batteries of machine-guns on masses of men, women and children who were absolutely quiet, unarmed, helpless and submissive: who had indeed thrown themselves on the mercy of the Government, and were under its protection.

Americans were roused to a fury of indignation by doubtful newspaper accounts of Spanish misrule in Cuba. But the atrocities so credited to Spain pale into insignificance beside the unspeakable abominations proved against the United States by records of its own officials in its dealings with the native American race during the last hundred years.

There are many exceptions to this charge that the Indian is cruel to his enemies, enough, almost, to justify a complete rebuttal, and among these was none more honorably distinguished than Tecumseh, the war chief of the Shawnees; perhaps the greatest of all historic Indians. Like a new incarnation of Hiawatha, he planned a defensive federation of the whole red race, and led them in war, that he might secure for them lasting peace. All great Indians had taught the doctrine “Love your friend.” But Tecumseh was the first in authority to extend the heaven-taught precept, so they should be kind, at least, to their enemies; for he put an end in his nation to all torturing of prisoners.

Above all whose history is fully known, Tecumseh was the ideal noble Redman realized; nevertheless, he was not alone; Wabasha, Osceola, Kanakuk, and Wovoka must be numbered among those whose great hearts reached out in kindness even to those who hated them.

Tecumseh taught, “Love your enemy after he is conquered”; Kanakuk preached non-resistance to evil; Wovoka, “Be kind to all men.”

Second:  The Indian had no property instincts. He was a Socialist in all matters of large property, such as land, its fruits, rivers, fish, and game.

So were the early Christians. “And all that believed were together; had all things in common, and sold their possessions and goods, and parted them to all men, as every man had need.” (Acts, ii., 44-45.)

They considered that every child had a right to a bringing up, and every old person to a free living from the tribe. We know that it worked well, for there was neither hunger nor poverty, except when the whole tribe was in want. And we know also that there were among them no men of shameful, monstrous wealth.

Third:  He was improvident. He is now, just like our own drunkards. He was not, until after the Great Degradation that we effected in him. All the old travelers, testify that each Indian village had its fields of corn, beans, and pumpkins. The crops were harvested and safely carried them over long periods when there was no other supply. They did not believe in vast accumulations of wealth, because their wise men had said that greed would turn their hearts to stone and make them forget the poor. Furthermore, since all when strong contributed to the tribe, the tribe supported them in childhood, sickness and age. They had no poor; they had no famine until the traders came with whiskey and committed the crimes for which we as a nation have yet to answer.

Fourth:  He was dirty. Many dirty habits are to be seen to-day among the Reservation Indians, but it was not so in the free days. A part of the old Indian’s religion was to take a bath every day the year round for the helping of his body. Some tribes bathed twice a day. Every village had a Turkish bath in continual use. It is only the degraded Indian who has become dirty, and many of the whites who oftenest assail him as filthy never take a bath from birth to judgment day.

Fifth:  He was lazy. No one who saw the Indian in his ancient form has preferred this charge. He was not fond of commercial manufacturing, but the regular work of tilling his little patch of corn and beans he did not shirk, nor the labor of making weapons and boats, nor the frightful toil of portaging, hunting and making war. He undertook these at all times without a murmur.

Many men will not allow their horses to bear such burdens as I saw the Chipewyans bear daily, without a thought of hardship, accepting all as a part of their daily lot.

Sixth:  He degraded woman to be a mere beast of burden. Some have said so, but the vast bulk of evidence to-day goes to show that while the women did the household drudgery and lighter tasks, the men did all the work beyond their partners’ strength. In making clothes, canoes, and weapons, as well as in tilling of the fields, men and women worked together. The woman had a voice in all the great affairs, and a far better legal position than in most of the civilized world to-day.

Seventh:  He was treacherous. Oh! how ill it becomes us to mention such a thing! Every authority tells us the same—that primitive Redman never broke a treaty; his word was as good as his bond; that the American Government broke every treaty as soon as there was something to gain by doing so. Captain J. G. Bourke thus scores the continual treachery of the whites: “The occasional treachery of the aborigines,” says he, “has found its best excuse in the unvarying Punic faith of the Caucasian invader.” (“On the Border with Crook,” p. 114.)

But let us look for evidence of the Indian’s character among those who saw with their own eyes, and had no object to serve by blackening the fair fame of the bravely dying race.

It would be easy to fill a large volume with startling and trustworthy testimony as to the goodness of the old Indian of the best type; I shall give a few pages bearing on the Indian life and especially relating to the various characteristics for which the Redman has been attacked, selecting the testimony preferably from the records of men who knew the Indian before his withering contact with the white race.

REVERENCE

In 1832 George Catlin, the painter, went West and spent eight years with the unchanged Indians of the Plains. He lived with them and became conversant with their lives. He has left one of the fullest and best records we have of the Redman. From his books I quote repeatedly. Concerning the Indian’s religion, he says:

And, again, Hunter says (p. 216):

A typical prayer is recorded for us by Grinnell.

A Pawnee, in dire distress and despair, through a strong enemy, decided to sacrifice his horse to the unseen powers, that they might intercede for him with the Creator, and thus prayed beforehand:

Capt. W. P. Clark, one of our best authorities on the Plains Indians, says: “There are no people who pray more than Indians.” (“Indian Sign Language,” 1885, p. 309.)

And, again, he says:

But the best account of the Indian’s belief and mode of worship is given to us by Dr. Charles A. Eastman, himself a Sioux Indian; he has written of the things that were his daily life in youth. He says:

In the light of all this evidence, is it to be wondered that most of the early historians who lived with the primitive Indians of the Plains, were led to believe, from their worship of God, their strict moral code, their rigid laws as to foods clean and unclean, and their elaborate system of bathings and purifications, that in these red men of the New World, they had indeed found the long-lost tribes of Israel?

CLEANLINESS

Nothing will convince some persons but that “Yankees have tails,” because, in their nursery days, these persons always heard it was so. That is exactly the attitude of the world on the subject of dirty Indians.

Alexander Henry II., a fur and whiskey trader, who did his share in degrading the early Indians, and did not love them, admits of the Mandans, in 1806:

J. W. Schultz, who spent his life among the Blackfeet, comments on their wonderful hardiness. During the intensest zero weather, he, himself, wore twice as much clothing as they did, and yet was suffering severely, while “They never froze, nor even shivered from the cold. They attributed their indifference to exposure, to the beneficial effect of their daily baths, which were always taken, even if a hole had to be cut in the ice for the purpose. And they forced their children to accompany them, little fellows from three years of age up, dragging the unwilling ones from their beds, and carrying them under their arms to the icy plunge.” (“My Life as an Indian,” pub. 1907; p. 63.)

This same experienced observer says:

Friendly enthusiasts like Catlin may sometimes get only part of the facts, but the trained observers of the Smithsonian Institution usually have absolute and complete evidence to offer. Here is J. O. Dorsey’s paragraph on Omaha cleanliness:

Every Indian village in the old days had a Turkish bath, as we call it; a “Sweat Lodge,” as they say, used as a cure for inflammatory rheumatism, etc. Catlin describes this in great detail, and says:

The “Sweat Lodge” is usually a low lodge covered with blankets or skins. The patient goes in undressed and sits by a bucket of water. In a fire outside, a number of stones are heated by the attendants. These are rolled in, one or more at a time. The patient pours water on them. This raises a cloud of steam. The lodge becomes very hot. The individual drinks copious draughts of water. After a sufficient sweat, he raises the cover and rushes into the water, beside which, the lodge is always built. After this, he is rubbed down with buckskin, and wrapped in a robe to cool off.

This was used as a bath, as well as a religious purification. I have seen scores of them. Clark says they were “common to all tribes,” (p. 365). Every old-timer knows that they were in daily use by the Indians and scoffed at by the white settlers who, indeed, were little given to bathing of any kind.

CHASTITY

About one hundred years ago the notorious whiskey-trader, Alexander Henry, already mentioned, went into the Missouri region. He was a man of strange character, of heroic frame and mind, but unscrupulous and sordid. His only interest and business among the Indians was beating them out of their furs with potations of cheap alcohol. This fearless ruffian penetrated the far Northwest, was the first trader to meet certain Western tribes, and strange to tell he wrote a full, straightforward and shocking account of his wanderings and methods among the red folk he despised for not being white. In spite of arrogance and assumed superiority, his narrative contains much like the following:

Jonathan Carver, who traveled among the Sioux from 1766-9, says:

George Catlin, after his eight years among the wild Mandans of the Missouri (1832), says of them:

Colonel R. I. Dodge, an Indian fighter and hater, says:

I am well aware that the Crows, the Arapaho and some West coast tribes were shockingly immoral in primitive times, but these were the exceptions, and in consequence they were despised by the dominant tribes of the Plains.

BRAVERY

Old-time travelers and modern Indian fighters agree that there was no braver man on earth, alive or in history, than the Redman. Courage was the virtue he chiefly honored. His whole life and training were with the purpose of making him calm, fearless and efficient in every possible stress or situation.

Father Lafitau said of the Eastern Indians, in 1724:

None of us are likely to question the Redman’s prowess when we remember for example that Black Hawk with 40 warriors utterly routed 270 American riflemen in 1832, Chief Joseph in 1877 with inferior weapons beat the American soldiers over and over again with half their number, and in 1878 Dull Knife with 69 warriors fought and defied 2000 American troops for over four months.

THRIFT AND PROVIDENCE

Every Indian village in the old days had its granaries of corn, its stores of dried beans, berries, and pumpkin-strips, as well as its dried buffalo tongues, pemmican and deer’s meat. To this day all the Fisher Indians of the north and west dry great quantities of fish, as well as berries, for the famine months that are surely coming.

Many of the modern Indians, armed with rifles, have learned to emulate the white man, and slaughter game for the love of slaughter, without reference to the future. Such waste was condemned by the old-time Indians, as an abuse of the gifts of God, and which would surely bring its punishment.

When, in 1684, De la Barre, Governor of Canada, complained that the Iroquois were encroaching on the country of those Indians who were allies of the French, he got a stinging reply from Garangula, the Onondaga Chief, and a general statement showing that the aborigines had game-laws, not written, indeed, but well known, and enforced at the spear-point, if need be: “We knock the Twightwies [Miamis] and Chictaghicks [Illinois] on the head, because they had cut down the trees of peace, which were the limits of our country. They have hunted beaver on our lands. They have acted contrary to the customs of all Indians, for they left none of the beavers alive, they killed both male and female.” (Sam G. Drake’s “Indian Biog.” 1832, p. 111.)

Hunter says of the Kansas Indians:

Their wise men were not blind to the dangers of greed, as we know, from many sources, and, in particular, their attitude toward money-getting is full of interest:

Could we have a more exact paraphrase of “The love of money is the root of all evil?”

This is the sum of Indian economic teaching. (See Eastman “Soul of Indian,” pp. 94 and 99-103.)

CHEERFULNESS OR THE MERRY INDIAN

Nothing seems to anger the educated Indian, to-day, more than the oft-repeated absurdity that his race was of a gloomy, silent nature. Any one that has ever been in an Indian village knows what a scene of joy and good cheer it normally was. In every such gathering there was always at least one recognized fun-maker, who led them all in joke and hilarious jest. Their songs, their speeches, their fairy-tales are full of fun and dry satire. The reports of the Ethnological Bureau sufficiently set forth these facts.

Eastman, the Sioux, says on this subject:

And, again, Grinnell:

There is, however, an explanation of our widespread misconception. Many a time in Indian camp or village, I have approached some noisy group of children or hilarious ring of those more grown. My purpose was wholly sympathetic, but my presence acted as a wet-blanket. The children were hushed or went away. I saw shy faces, furtive glances, or looks of distrust. They hate us; they do not want us near. Our presence is an evil influence in their joy. Can we wonder?

OBEDIENCE—REVERENCE FOR THEIR PARENTS AND FOR THE AGED

We cannot, short of the Jews or the Chinese, perhaps, find more complete respect for their parents than among the Indians. Catlin says:

While Hunter, after living with the Kansas Indians for nineteen years, says:

Among the maxims laid down by the venerable Chief of the Kansas, was:

Father J. F. Lafitau, the Jesuit missionary, was far from being predisposed in favor of savage ways or views, yet says of the Eastern Indians:

There have been cases of Indians abandoning their very aged to die, but it was always done by request of the victims, under dire stress of hunger or travel, and was disapproved and denounced by all their great teachers.

During my Northern journey in 1907 I selected for one of my guides a fine young Indian named Freesay. At the end of our first journey I said to him: “Would you like to go with me still farther, to the Far North country, and see the things your people have not yet seen? I will give you good wages and a big present.”

He replied: “Yes; I would like to go very much, but my uncle [his adoptive father] told me not to go beyond Pike’s Lobstick, and so I cannot go.” And he did not, though his uncle was 350 miles away. This was one case out of several noted, and many heard of. The Fifth Commandment is a very big, strong law in the wigwam.

KINDNESS

At every first meeting of red men and whites, the whites were inferior in numbers, and yet were received with the utmost kindness, until they treacherously betrayed the men who had helped and harbored them. Even Christopher Columbus, blind and burnt up with avarice as he was, and soul-poisoned with superstition, and contempt for an alien race, yet had the fairness to write home to his royal accomplices in crime, the King and Queen of Spain:

Jonathan Carver, who lived among the Sioux from 1766-9, after speaking of their severity in dealing with enemies, says:

And, again:

Catlin, writing of the Plain Indians generally, says:

Schultz evidently went among the Blackfeet with the usual wrong ideas about the Indians, but he soon wrote:

And again:

HOSPITALITY

This is a point that needs little discussing, even the sworn enemy was safe, once he was admitted to an Indian lodge “as a guest.”

Carver says of the Sioux, in 1766 (“Travels,” p. 172):

The Jesuits testify of the Iroquois, 1656:

Catlin, in 1832-40, enthusiastically writes of the Plains Indians and their hospitality:

The same authority writes me:

TREATMENT OF THEIR WOMEN

This is Grinnell’s summing up of what every student of Indians has known for long. Here in addition are the statements of other good authorities:

Schultz tells us that the men had to make their own clothing. (“My Life as an Indian,” p. 180.)

Prof. J. O. Dorsey writes of Omaha manners:

That is, the sum of evidence, according to all reliable authority, plainly shows that the condition of the women among the primitive Indians was much as with white folks. They had the steady, dreary work of the household, while the men did the intermittent, yet much harder work of portaging, hunting and fighting. But the Indian woman had several advantages over her white sister. She owned the house and the children. She had absolute control of her body. There could be no war without her consent; she could and often did become the Head Chief of the Nation.

Awashonks, the Woman Chief of Seconset, R. I. (1671), and Wetamoo, the beautiful woman Sachem of the Massachusetts Wampanoags (1662) were among the many famous women whose lives and positions give the lie to the tiresome calumny that the “Indian women were mere beasts of burden; they had no rights, nor any voice in their public affairs.”

COURTESY AND POLITE BEHAVIOR

There has never been any question of the Redman’s politeness. Every observer remarks it. I have seen countless cases of it, myself. The white who usurped his domain are immeasurably his inferiors in such matters.

For fuller testimony, let us note these records by early travelers:

Catlin says of the Mandans:

TEEPEE ETIQUETTE—THE UNWRITTEN LAW OF THE LODGE

(Gathered chiefly from observations of actual practice, but in many cases from formal precept.)

Be hospitable.

Always assume that your guest is tired, cold, and hungry.

Always give your guest the place of honor in the lodge, and at the feast, and serve him in reasonable ways.

Never sit while your guest stands.

Go hungry rather than stint your guest.

If your guest refuses certain food, say nothing; he may be under vow.

Protect your guest as one of the family; feed his horse, and beat your dogs if they harm his dog.

Do not trouble your guest with many questions about himself; he will tell you what he wishes you to know.

In another man’s lodge follow his customs, not your own.

Never worry your host with your troubles.

Always repay calls of courtesy; do not delay.

Give your host a little present on leaving; little presents are little courtesies and never give offence.

Say “Thank you” for every gift, however small.

Compliment your host, even if you strain the facts to do so.

Never walk between persons talking.

Never interrupt persons talking.

Let not the young speak among those much older, unless asked.

Always give place to your seniors in entering or leaving the lodge; or anywhere.

Never sit while your seniors stand.

Never force your conversation on any one.

Speak softly, especially before your elders, or in presence of strangers.

Never come between any one and the fire.

Do not touch live coals with a steel knife or any sharp steel.

Do not stare at strangers; drop your eyes if they stare hard at you; and this, above all, for women.

The women of the lodge are the keepers of the fire, but the men should help with the heavier sticks.

Always give a word or sign of salute when meeting or passing a friend, or even a stranger, if in a lonely place.

Do not talk to your mother-in-law at any time, or let her talk to you.

Be kind.

Show respect to all men, but grovel to none.

Let silence be your motto till duty bids you speak.

Thank the Great Spirit for each meal.

HONESTY

Catlin says:

“Theft was unknown in an Indian camp.” (G. B. Grinnell; “Indians of To-day,” p. 8.)

Every traveler among the highly developed tribes of the Plains Indians tells a similar story, though, of course, when at war, it was another matter.

Even that rollicking old cut-throat, Alexander Henry II, says after fifteen years among the Wild Indians: “I have been frequently fired at by them and have had several narrow escapes for my life. But I am happy to say they never pillaged me to the value of a needle.” (“Journal” 1799-1814, p. 452.)

In my own travels in the Far North, 1907, I found the Indians tainted with many white vices, and in many respects degenerated, but I also found them absolutely honest, and I left valuable property hung in trees for months, without fear, knowing that no wild Indian would touch it.

There is a story told of Bishop Whipple:

He was leaving his cabin, with its valuable contents, to be gone some months, and sought some way of rendering all robber-proof. His Indian guide then said: “Why, Brother, leave it open. Have no fear. There is not a white man within a hundred miles!”

On the road to a certain large Indian Ojibway village in 1904 I lost a considerable roll of bills. My friend, the white man in charge, said: “If an Indian finds it, you will have it again within an hour; if a white man finds it, you will never see it again, for our people are very weak, when it comes to property matters.”

Finally, to cover the far Southwest, I found that the experience of most travelers agrees with the following:

TRUTHFULNESS AND HONOR

The Indian’s assent to a treaty was always binding. I cannot discover a case of breach, excepting when the whites first broke it; and this does not mean the irresponsible whites, but the American Government. The authorities at Washington never hesitated to break each and every treaty apparently, as soon as some material benefit seemed likely to accrue.

Col. R. I. Dodge says:

Captain John G. Bourke, who served under General Crook in 1872, when the Apaches were crushed by overwhelming numbers and robbed of their unquestioned heritage, says:

In brief, during our chief dealings with the Redman, our manners were represented by the border outlaws, the vilest criminals the world has known, absolute fiends; and our Government by educated scoundrels of shameless, heartless, continual greed and treachery.

The great exception on American soil was that of William Penn. He kept his word. He treated the Indians fairly; they never wronged him to the extent of a penny, or harmed him or his, or caused a day’s anxiety; but continued his loyal and trusty defenders. (See Jackson’s “Century of Dishonor.”)

How is it that Canada has never had an Indian war or an Indian massacre? Because the Government honorably kept all its treaties, and the Indians themselves were honorable, by tradition; they never yet broke a treaty. In northwestern Canada, there were two slight outbreaks of half-breeds (1871 and 1885), but these were misunderstandings, easily settled. There was little fighting, no massacres, and no heritage of hate in their track.

What wonder that all who could, among the Indian tribes, moved over the “Medicine Line,” and dwell in Canada to-day!

TEMPERANCE AND SOBRIETY

When the white traders struck into the West with their shameful cargoes of alcohol to tempt the simple savages, it was the beginning of the Great Degradation for which we must answer.

The leading Indians soon saw what the drink habit meant, and strove in vain to stem the rising current of madness that surely would sweep them to ruin.

About 1795, Tshut-che-nau, chief of the Kansas, did his best to save the youth of his people from the growing vice of the day.

Pere Lafitau says, in 1724:

In 1766, living among the Sioux, Carver writes:

Concerning the temperance of the Wild Indian, Catlin writes, in 1832:

And, how was it he fell from these high ideals? Alas! we know too well. G. B. Grinnell has sent me a record which, in one form or another, might have been made about every western tribe:

After describing the rigid dieting that formed part of the Indian’s training, Eastman adds:

PHYSIQUE

We need but little evidence on this head. All historians, hostile or friendly, admit the Indian to have been the finest type of physical manhood the world has ever known. None but the best, the picked, chosen and trained of the whites, had any chance with them. Had they not been crushed by overwhelming numbers, the Indians would own the continent to-day.

Grinnell says (“Indians of To-day,” p. 7.):

Speaking of the Iroquois in primitive condition, Brinton says that physically “they were unsurpassed by any other on the continent, and I may even say by any other people in the world.” (“The American Race,” p. 82.)

The most famous runner of ancient Greece was Phidippides, whose record run was 152 miles in 2 days. Among our Indians such a feat would have been considered very second rate. In 1882, at Fort Ellice, I saw a young Cree who, on foot, had just brought in despatches from Fort Qu’Appelle (125 miles away) in twenty-five hours. It created almost no comment. I heard little from the traders but cool remarks like, “A good boy”; “pretty good run.” It was obviously a very usual exploit, among Indians.

The Arizona Indians are known to run down deer by sheer endurance, and every student of southwestern history will remember that Coronado’s mounted men were unable to overtake the natives, when in the hill country, such was their speed and activity on foot.

We know that white men’s ways, vices, and diseases have robbed them of much of their former physique, and yet, according to Dr. Daniel G. Brinton (“The American Race,” 1891.):

The wonderful work of the Carlisle Indian School football team is a familiar example of what is meant by Indian physique, even at this late date, when the different life has done so much to bring them low.

(While this was in press the all round athletic championship of the world was won at the Olympic games (1912) by James Thorpe, a Carlisle Indian. He was at best the pick of 300,000, while against him were white men, the pick of 300,000,000.)

The whole case, with its spiritual motive, is thus summed up by Eastman in his inspiring account of the religion of his people, the Dakotas:

In their wonderful physique, the result of their lifelong, age-long training, in their courage, their fortitude, their skill with weapons, their devoted patriotism, they realize more than any other modern race has done the ideal of the Spartan Greek, with this advantage; that, in his moral code, the Indian was far superior.

IN GENERAL

Even stronger is the summary of the Jesuit Father, J. F. Lafitau:

Long afterward the judicial Morgan in his League of the Iroquois, says, (p. 55):

Captain John H. Bourke, who spent most of his active life as an Indian fighter, and who, by training, was an Indian hater, was at last, even in the horror of an Indian-crushing campaign, compelled to admit:

Catlin’s summary of the race is thus:

Omitting here what he gives elsewhere, that the Redman is clean, virtuous, of splendid physique, a master of woodcraft, and that to many of his best representatives, the above evil adjectives do not apply.

Bishop Whipple thus sums up the wild Indian, after intimate knowledge, during a lifetime of associations, (“Century of Dishonor,” Jackson; p. VII.):

Why, then, has he so long been caluminated? “Because,” explains the Bishop, “Ahab never speaks kindly of Naboth whom he has robbed of his vineyard. It soothes conscience to cast mud on the character of the one whom we have wronged.”

When General Crook, after he had crushed, and enabled the nation to plunder the Apaches, was ordered to the northward on a similar expedition against the Sioux, a friend said to him, “It is hard to go on such a campaign,” the General replied, “Yes, it is hard; but, sir, the hardest thing is to go and fight those whom you know are in the right.” (“Century of Dishonor,” p. VI.)

Finally, let me reproduce in full the account by Bonneville, from which I have already selected portions:

In 1834, he visited the Nez Perces and Flatheads, and thus sums up these wholly primitive Indians, for they were as yet uncorrupted by the whiskey-trader or those who preached the love of money.

It would, I know, be quite easy to collect incidents—true ones—that would seem to contradict each of these claims for the Redman, especially if we look among the degraded Indians of the Reservations. But I do not consider them disproofs any more than I consider our religion disproved by the countless horrors and wickedness recorded every day as our daily history, in every newspaper in every corner of the land. The fact remains that this was the ideal of the Indian, and many times that ideal was exemplified in their great men, and at all times the influence of their laws was strong.

One might select a hundred of these great Indians who led their people, as Plato led the Greeks or as Tolstoi led the Russians, and learn from each and all that dignity, strength, courtesy, courage, kindness, and reverence were indeed the ideals of the teepee folk, and that their ideal was realized more or less in all their history—that the noble Redman did indeed exist.

The earliest of the northern Indians to win immortal fame was the great Mohawk, Hiawatha. Although the Longfellow version of his life is not sound as history, we know that there was such a man; he was a great hero; he stood for peace, brotherhood, and agriculture; and not only united the Five Nations in a Peace League, but made provision for the complete extension of that League to the whole of America.

Pontiac, the Napoleon of his people; Tecumseh, the chevalier Bayard, who was great as warrior and statesman, as well as when he proclaimed the broad truths of humanity; Dull Knife, the Leonidas of the Cheyennes; Chief Joseph, the Xenophon of the Nez Perces; Wabasha, Little Wolf, Pita-Lesharu, Washakie, and a hundred others might be named to demonstrate the Redman’s progress toward his ideals.

SUMMARY

Who that reads this record can help saying: “If these things be true, then, judging by its fruits, the Indian way must be better than ours. Wherein can we claim the better thought or results?”

To answer is not easy. My first purpose was to clear the memory of the Redman. To compare his way with ours, we must set our best men against his, for there is little difference in our doctrine.

One great difference in our ways is that, like the early Christians, the Indian was a Socialist. The tribe owned the ground, the rivers and the game; only personal property was owned by the individual, and even that, it was considered a shame to greatly increase. For they held that greed grew into crime, and much property made men forget the poor.

Our answer to this is that, without great property, that is power in the hands of one man, most of the great business enterprises of the world could not have been; especially enterprises that required the prompt action impossible in a national commission. All great steps in national progress have been through some one man, to whom the light came, and to whom our system gave the power to realize his idea.

The Indian’s answer is, that all good things would have been established by the nation as it needed them; anything coming sooner comes too soon. The price of a very rich man is many poor ones, and peace of mind is worth more than railways and skyscrapers.

In the Indian life there was no great wealth, so also poverty and starvation were unknown, excepting under the blight of national disaster, against which no system can insure. Without a thought of shame or mendicancy, the young, helpless and aged all were cared for by the nation that, in the days of their strength, they were taught and eager to serve.

And how did it work out? Thus: Avarice, said to be the root of all evil, and the dominant characteristic of our race, was unknown among Indians, indeed it was made impossible by the system they had developed.

These facts long known to the few are slowly reaching all our people at large, in spite of shameless writers of history, that have done their best to discredit the Indian, and to that end have falsified every page and picture that promised to gain for him a measure of sympathy.

Here are the simple facts of the long struggle between the two races:

There never yet was a massacre of Indians by whites—and they were many—except in time of peace and made possible by treachery.

There never yet was an Indian massacre of whites except in times of declared war to resist invasion.

There never yet was an Indian war but was begun by the whites violating their solemn treaties, encroaching on the Indians’ lands, stealing the Indians’ property or murdering their people.

There never yet was a successful campaign of whites against Indians except when the whites had other Indians to scout, lead and guide them; otherwise the Redmen were too clever for the whites.

There never yet was a successful war of whites against Indians except when the whites were in overwhelming numbers, with superior equipments and unlimited resources.

There cannot be the slightest doubt that the Indian was crushed only by force of superior numbers. And had the tribes been united even, they might possibly have owned America to-day.

Finally, a famous Indian fighter of the most desperate period thus summarizes the situation and the character of the dispossessed:

I never yet knew a man who studied the Indians or lived among them, without becoming their warm friend and ardent admirer. Professor C. A. Nichols, of the Southwestern University, a deep student of Indian life, said to me, sadly, one day last autumn: “I am afraid we have stamped out a system that was producing men who, taken all around, were better than ourselves.”

Our soldiers, above all others, have been trained to hate the Redmen, and yet the evidence of those that have lived years with this primitive people is, to the same effect as that of missionaries and travelers, namely, that the high-class Indian was brave; he was obedient to authority. He was kind, clean and reverent. He was provident, unsordid, hospitable, dignified, courteous, truthful, and honest. He was the soul of honor. He lived a life of temperance and physical culture that he might perfect his body, and so he achieved a splendid physique. He was a wonderful hunter, a master of woodcraft, and a model for outdoor life in this country. He was heroic and picturesque all the time. He knew nothing of the forgiveness of sin, but he remembered his Creator all the days of his life, and was in truth one of the finest types of men the world has ever known.

We set out to discover the noble Redman. Have we entirely failed?

Surely, it is our duty, at least, to do justice to his memory, and that justice shall not fail of reward. For this lost and dying type can help us in many ways that we need, even as he did help us in the past. Have we forgotten that in everything the white pioneer learned of woodcraft, the Indian was the teacher? And when at length came on the white man’s fight for freedom, it was the training he got from the Redman that gave him the victory. So again, to fight a different enemy to-day, he can help us. And in our search for the ideal outdoor life, we cannot do better than take this Indian, with his reverence and his carefully cultured physique, as a model for the making of men, and as a pattern for our youth who would achieve high manhood, in the Spartan sense, with the added graces of courtesy, honor and truth.

The world knows no higher ideal than the Man of Galilee; nevertheless, oftentimes, it is helpful to the Plainsmen climbing Mount Shasta, if we lead them, first, to Sheep-Rock Shoulder, before attempting the Dome that looks down upon the clouds.

STANDARD INDIAN BOOKS

“Drake’s Indian Chiefs, the lives of more than 200 Indian Chiefs,” by Samuel G. Drake. Boston. 1832.

“Adventures of Captain Bonneville,” by Washington Irving, in 3 vols. London. 1837. An amazing record of the truly noble Redmen.

“North American Indians,” by George Catlin, in 2 vols. London. 1866. A famous book; with many illustrations.

“Life Amongst the Modocs,” by Joaquin Miller, Bentley & Son. London. 1873. A classic. The story of a white boy’s life among the uncontaminated Redmen.

“Indian Sign Language,” by W. P. Clark. Philadelphia, Pa. 1884. A valuable cyclopedia of Indian life, as well as the best existing treatise on Sign Language.

“A Century of Dishonor,” by Helen Jackson (H. H.). Boston. 1885. Treats of the shameful methods of the U. S. in dealing with Indians, an unbroken record of one hundred years of treachery, murder and infamy.

“On the Border With Crook,” by John G. Bourke, U. S. A. Scribner’s Sons. New York. 1891. A soldier’s account of the Apache War. Setting out an Indian hater, he learned the truth and returned to make a terrible arraignment of the U. S. Government.

“Indian Boyhood,” by Charles A. Eastman, M. D. McClure, Phillips & Co. New York. 1902. A Sioux Indian’s story of his own boyhood.

“The Story of the Indian,” by G. B. Grinnell. Appleton & Co. New York. 1902.

“Two Wilderness Voyagers,” by F. W. Calkins. Fleming H. Revell Co. New York. 1902. The Indian Babes in the Woods.

“Lives of Famous Indian Chiefs,” by W. B. Wood. American Indian Hist. Pub. Co. Aurora, Ill. 1906.

“My Life as an Indian,” by J. W. Schultz. Doubleday, Page & Co. New York. 1907. A white man’s life among the Blackfeet in the old days.

“Handbook of American Indians,” by F. W. Hodge and associates. Pub. in 2 large vols. by Smithsonian Institution, Washington, D. C. 1907. This is a concise and valuable encyclopedia of Indian names and matters.

“Famous Indian Chiefs I have Known,” by Gen. O. O. Howard. U. S. A. The Century Co. New York. 1908. Treats of Osceola, Washakie, etc. from the white man’s standpoint.

“The Soul of the Indian,” by Charles A. Eastman. Houghton, Mifflin Co. Boston & New York. 1911. A Sioux Indian’s account of his people’s religion.

“Legends of Vancouver,” by Pauline Johnson. Thomson Stationery Co., Vancouver, B. C. 1912. A valuable collection of charming legends gathered on the West coast.

Besides these the Annual Reports of the Bureau of Ethnology, (1878 to date, Smithsonian Institution, Washington, D. C.) are full of valuable information about Indians.

HUS have I shown forth the ways of the great Redmen. And their high code I would here set down for the growth and guidance of all young people, for the building up of their bodies and the helping and strengthening of their souls. That they may go forth with the seeing eye, the steady hand and muscles that fail not; and learn to know the pleasant ways of the woods, and be in all-wise masters of themselves. That no manner of stress or ill-fortune or hardship or wounding of the spirit may come, but they shall face it without flinching. Yea, with the calm fortitude of the Proven Minisino, rather rejoicing that the Great Spirit has been pleased to send them so noble an occasion to show forth how fully each one, by his will, is ruler of a great soul in its worthy tabernacle.

This is, indeed, the thought in our Nation and in the Lodge of Vigil:

Our watchword is “Blue Sky.” For under the blue sky, in the sunlight, we seek to live our lives; and our thoughts are of “blue sky,” for that means “cheer”; and when there are clouds, we know that the blue sky is ever behind them, and will come again.

Our totem is the white horned-shield, with horns of blue. The horns are given to fight, and the shield to ward off. In these, we symbolize that we are ready for all manner of trial.

Our war-cry is “How Kola! How Kola! How Kola! Shunka meneetu Yaooooooo!” (which is the “Hail! Brother,” and the wolf, and the howl of the wolf).

Our sign is the closed hand held up, with little finger and thumb out as horns; and raising the hand, so held palm forward to the head, and down, is both a courteous salute and a sign that we are of the Brotherhood. Some also in salute add the word “How,” or “Haw.”

THE LAWS

THE RULERS OF THE NATION

The whole Nation is ruled by The Great Council, to which all our Head Chiefs, Rulers, Nobles, and Medicine Men may belong, if the Council itself invite them. They are many. They meet once a year, and elect in person:

The High Council of Guidance, which shall be made up of fifteen leaders of the Nation and the Head Chief of all the Medicine Lodges.

They meet as often as they need, and in them is power to make change and enforce all laws. These sixteen shall elect their own Chief, one of themselves. Seven shall be a sufficient and lawful meeting if duly heralded.

The whole Nation is divided into three Lodges:

The Little Lodge, for the very young (all under 15).

The Big Lodge, for the young men (of 15 years and all above).

The Medicine Lodge of the Old Guides and the Medicine Men (for those who have reached the years of manhood, even 21).

Tribe.  Each of the first two Lodges is further divided into Tribes numbering from 20 to 100 members in each.

Band.  And, again, each Tribe into Bands of 5 to 10 members each.

The Medicine Lodge, or Lodge of the Old Guides. This is open to all men of ripe years who have shown a right spirit within, and loving the ways of the woods are willing to help; and who also are voted worthy by the Council of their Medicine Lodge. Nevertheless, the High Council of Guidance may withhold its consent, so the election becomes void.

If besides being Old Guides, they take also the degrees of Camper, Camp Cook, Camp Doctor, and Gleeman, or Herald, they may become Medicine Men of the Lodge, and for those who would follow further, there is the Inmost or Red Lodge of Power whose secrets are known only to the Head Chief of the Lodge and to certain others, but are not to be set down on paper, or given to the people at large.

In the Medicine Lodge, each Medicine Man has two votes, whereas each Old Guide has but one.

In every Tribe is at least one Old Guide or Medicine Man, who presides over their search for wisdom, and their Councils, in time of difficulty, helping with his experience and riper knowledge. Four times in every Moon, he should hold Council with his Tribe, from snow around again to snow.

THE INITIATION OF A BRAVE

All who would learn the life, and take on the vows of the other Lodges, must pass through three stages of: (1) Indian Boy; (2) Young Brave; and (3) Minisino or Tried Warrior.

Before being admitted as an Indian Boy, he must:

(1)  Know the laws of the Lodge.

(2)  Have slept out three nights without a roof overhead (tents allowed).

(3)  Be proposed, seconded, posted, for one Moon, if not in camp, or for seven suns when in camp; and then voted into a Band by that Band (one blackball to exclude).

After this, he faces some trial of his fortitude, and, if found worthy, may take the vow in this wise:

Standing before the Old Guide or Medicine Man in open Council, he shall be questioned and instructed, so he shall know more fully of the sacred purpose of the Order. Then, the Medicine Man shall say to him:

“Is it your serious wish to become a member of the Order of Woodcraft Indians?”

Ans. “It is.”

“Can any here testify that you have fully qualified, by learning the law of the Lodge, by sleeping out for three nights, and by being found acceptable to the Band you wish to join?”

Ans. (by the officer who knows): “Yes, O Chief, I can vouch for him.”

“You know our laws; we shall take them one by one. (1) “Do you promise obedience to the Council?”

Ans. “I do.”

(And so, through the twelve laws, whereby he is bound to obedience, courage, cleanliness, abstinence from firewater, tobacco; and to cherish the Great Spirit’s gifts; and to kindness, fair-play, loyalty, silence, reverence, honor.)

The Medicine Man then says:  “Raise your right hand and say after me: ‘I give my word of honor that I will obey the Chief and Council and the laws of my Tribe, and if at any time I fail in my duty, I will appear before the Council, when ordered, and submit without murmuring to its decision.’ ”

Now, the Medicine Man pins the badge over the candidate’s heart, takes him by the hand, and says: “I receive you into our Order, and, by this badge, I confer on you the degree of Indian Boy in the Band, and declare your installation complete, as a member of . . . . Band in the

Thus he enters the Tribe and the Order by joining a Band.

THE LITTLE LODGE

(For those under 15 years old.)

Having thus entered the Little Lodge as Indian Boy, the next step is Young Brave.

To become a Young Brave, the Indian Boy must:

(1)  Have served one month at least in his low degree.

(2)  Know fifty signs of the Sign Language.

(3)  Know ten forest trees.

(4)  Walk a mile in fifteen minutes.

(5)  Swim fifty yards.

(6)  Follow a trail a quarter of a mile (no snow) in one hour.

(7)  Know the Dipper and the Pole Star.

(8)  Light five successive fires with one match each, in different places; wildwood material only.

(9)  Have slept out twelve nights (it need not be in succession).

Minisino or Tried Warrior. To become a Minisino the Young Brave must:

(1)  Know elementary first aid.

(2)  Know twenty forest trees; fruit, leaf and trunk.

(3)  Know one hundred signs of the Sign Language.

(4)  Light ten successive campfires with ten matches (with wildwood material).

(5)  Tie five standard knots in a rope.

(6)  Swim one hundred yards.

(7)  Walk three miles in one hour.

(8)  Know the Pole Star, the two Dippers, and at least three of the other constellations.

(9)  Have slept out thirty nights.

(10)  Be sunburnt to the waist.

(11)  Have cooked nine digestible meals by the campfire.

(12)  Have a good record in keeping the Laws of the Order.

THE BIG LODGE

(For those 15 years of age, and over.)

To become an Indian Boy in the Big Lodge, the qualification is the same as in the Little Lodge, excepting that the candidate must be fifteen or over.

If he is a graduate of the Little Lodge, he may take his Second Degree without waiting a month.

Young Brave. To become a Young Brave, the Indian Boy must:

Have had one month’s service as Boy, and take the same tests as in the Little Lodge are required to qualify for Minisino or Tried Warrior.

Minisino. To become a Minisino, the Young Brave must:

(1)  Have a thorough course in first aid.

(2)  Know two hundred signs of the Sign Language.

(3)  Know ten constellations.

(4)  Know twenty-five native wild birds.

(5)  Know fifteen native wild quadrupeds.

(6)  Know thirty forest trees.

(7)  Know twenty wild flowers.

(8)  Swim one hundred yards in three minutes.

(9)  Make a rubbing-stick fire with tools made by himself.

(10)  Light fifteen successive fires with fifteen matches, all in different places and with wildwood stuff.

(11)  Single-paddle a canoe one mile in twenty minutes.

(12)  Tie ten standard knots in a rope.

(13)  Make an Indian bed, or else a serviceable bow and arrow.

(14)  Dance any good campfire dance.

(15)  Walk four miles in one hour.

(16)  Set up a two-man tent, single-handed.

(17)  Be able to make a comfortable, rainproof shelter, and a dry, comfortable bed, also light a fire and cook a meal, including roast meat, boiled potatoes, and fresh bread, with no tools or utensils but a hatchet and what he can make with it.

THE LAWS FOR THE RULING OF THE TRIBE

I. NAME

This Brotherhood shall be called “The (any local Indian name) Tribe of the Little/Big Lodge of Woodcraft Indians.”

II. PURPOSE

The true purpose of this Tribe in its Councils shall be to learn of the great Redmen, and to seek out and follow such things as they teach in the outdoor life and the pleasures of woodcraft, and help us to work actively for the preservation of wild-life and landscape, and cherish the spirit of Brotherhood, and, above all, see the Beautiful in all things, and through all these achieve a high manhood.

III. WHO MAY ENTER

Those who would enter must show themselves worthy, according to the established initiation.

The number in the Tribe may not exceed 50 (or other number, as agreed).

Those who would enter must be admitted to a Band, which is already part of the Tribe, or is afterward made such.

The Indian Boy has no vote in the Tribe, nor can he hold office; he must first become a Young Brave. Young Braves and Minisino have each a vote, and may hold office.

IV. COUNCILS

A Council of the Tribe should be held in the first part of each Moon.

The yearly Council for the election of officers shall be held on the first sun of the Crow Moon (March) or as soon after as possible.

Special Councils may be called by the Chief, and must be called by him upon the written request of one fourth of the Council, or one third of the Tribe.

A quarter of the whole number shall be a quorum of the Council or Tribe. Seven suns’ notice must be given before each Council.

A Brave or Minisino may vote at any Council of the Tribe, by proxy in his own handwriting.

V. THE RULERS OF THE TRIBE

Head Chief, elected by the whole Tribe. He should be strong and acceptable, for he is the leader and must enforce the laws. He is Head of the Council and of the Tribe and has charge of the standard which bears the totem of the Tribe.

The Second Chief takes the Head Chief’s place in his absence; otherwise, he is merely a Councilor. He is elected by the whole Tribe.

So, also, the elected Third Chief is leader, only when the other two are away.

Wampum Chief or Keeper. He is not elected, but appointed for one year by the Chief. He is charged with keeping the money and public property of the Tribe, except the records. He ought to have a lock-box or small trunk to keep valuables in.

Chief of the Painted Robe or Feather Tally. He is not elected, but appointed for one year by the Chief. He keeps the tribal records, including the Book of Laws, the Roster or Roll, the Winter Count or Record of Camps and Seasons, and the Feather Tally, or Record of Honors and Exploits. He enters nothing except as commanded by the Council. He should be an artist.

Sometimes one Councilor or Chief holds more than one office.

The Old Guide or Medicine Man is elected and appointed by the whole Tribe. He is a member of the Council without election.

Add to these the Chief of each Band or Clan in the Tribe, and all the Sachems and Sagamores (see page 74); provided always that the number of non-elective members shall not exceed the number of elective members. These officers and Councilors form the governing body. (If there are too many Nobles, omit those who were latest raised to rank.)

All disputes, etc., are settled by the Chief and the Council. The Council makes the laws and fixes the dues. The Chief enforces the laws.

All rulers are elected or appointed for one year, or until their successors are chosen. The election to take place on, or as soon as possible after, Spring Day, which is the first Sun of the Crow Moon (March 1st).

Each year an Honorary Life Member may be elected. (Whenever in doubt, follow the National Constitution.)

Vow of the Head Chief. (To be signed with his name and totem in the Tally Book.) I give my word of honor that I will maintain the Laws, see fair play in all the doings of the Tribe, and protect the weak.

Vow of each Brave. (To be signed with the name and totem of each in the Tally Book.) I give my word of honor that I will obey the Chief and Council of my Tribe, and if I fail in my duty, I will appear before the Council, when ordered, and submit without murmuring to their decision.

VI. CHANGES OF THE LAW

Changes of this code may be in harmony with the National laws made at any Council by a two-thirds vote of all the Tribe.

Notice of proposed amendments shall be made public for at least seven suns before the meeting.

VII. DUES

Dues shall be, first . . . . . a year; second, all assessments made by the Council for Tribal property; and, third, when necessary, the Council shall assess those taking part in camp.

The initiation fee for new Braves shall be . . . . . which shall include the first year’s dues, but this shall not include assessments.

VIII. SECRET

It is charged that all keep secret the doings in Council.

IX. LAWS AND PUNISHMENTS

The laws are as already given on pages 62-64.

Punishments are meted out by the Chief and Council, after a hearing of the case. They consist of:

Exclusion from the games or boats for a time.

Reduction in rank, or of fines, etc.

The extreme penalty is death; that is, banishment from the Tribe.

THE BAND OR CLAN

Each Band or Clan of not less than five or more than ten members, elects its Chief for one year, or until his successor is elected. The Chief appoints his own Second Chief, to act in his absence, and also a Tally Keeper, who should be an artist, for it is his office to keep the records, the Winter Count, and the Tally Robe of his Band, and it is his glory to embellish them in all ways. A Wampum Keeper, also, is needed, and may be appointed by the Chief, though he, himself may act, unless otherwise arranged. The other members, even those of lowest degree, sit in the Council without election.

Two to fifteen, or even twenty, Bands, unite to form a Tribe.

Every member of the Band is a member of the Tribe, because the tests are the same; and he may use the Tribal Totem and War Cry. But the Band has also a Totem and a War Cry of its own.

The Band keeps its own Tally, and raises what dues it pleases. But it also pays dues to the Tribe and is represented in the Tribal Council by its Chief and Nobles (if any) and such Tribal Councillors as it can elect.

One Medicine Man or Old Guide may serve for the whole Tribe.

COSTUMES

The costume of the Little Lodge is a coat of olive-green khaki, with knee breeches of the same. Across the back from shoulder to shoulder, a line of fringe one inch deep.

The costume of the Big Lodge, of the Old Guide, and of the Medicine Man, is the same, with fringe on the shoulders but not across the back; and may have on the trousers, down the outer seam, from the knee to the bottom, a fringe which begins at a quarter-inch deep, and widens gradually till it ends an inch deep at the bottom.

On great occasions, much regalia and gorgeous Indian costumes are worn, but the badges are the same.

TITLES OF NOBLES

When a Brave has won 24 honors in either Lodge, according to the Standard of Honors, he may claim the title of Sagamore.^[4]

He that has won 24 grand honors becomes a Grand Sagamore.

He that has won 48 honors becomes a Sachem.

He that has won 48 grand honors becomes a Grand Sachem.

All Sachems and Sagamores sit in the Council of their Tribe without election, and by right of their honors. But the Lodges do not mingle; that is, a member of the Little Lodge cannot sit by right in a Council of the Big Lodge.

BADGES OF RANK

The badge of the Indian Boy in the Little Lodge is a green ribbon, fastened on with a green pin bearing the blue horned white shield of the Woodcraft Indians.

The badge for the Young Brave in the Little Lodge is a blue ribbon, pinned on with the horned-shield pin. It is worn on the breast, but may be repeated, with the symbol cut out of cloth, and sewn on the arm.

The badge for the Minisino or Tried Warrior in the Little Lodge is the same, but with red ribbon.

The badge of the Chief in either Lodge is a head-band with two horns on it, worn in addition to his other badge.

The badges for the Big Lodge are the same as for the Little Lodge, excepting that behind the emblem is a triangle or “Big Lodge” of yellow cloth. This is not seen in the badge of the Little Lodge, for the reason that the “Lodge” is so small, it is surely hidden behind the shield.

The titles, Sagamore, Grand Sagamore, Sachem, and Grand Sachem, also may be won by those of the Big Lodge, taking, however, the standards proper for their age.

On entering the Big Lodge, he does not carry with him the titles won in the Little Lodge, but begins again in his new degree.

The badge of the Old Guide is the horned-shield on a broad blue band which goes around the left arm.

The badge of the Medicine Man is the same, but with a red band, and on the shield are two eyes, to signify that he is a Seer, whereas, others move in blindness.

The badge of the Sagamore is a black and white warbonnet.

The badge of the Grand Sagamore is a black and white, tufted warbonnet.

The badge of the Sachem is a black and white warbonnet with tail.

The badge of the Grand Sachem is a black and white tufted warbonnet with two tails. All are worn on the spear arm, or on the breast.

THE STANDARD

The standard of the Tribe or Band is a staff about eight feet long, painted red, and bearing a shield on which is the totem of the Tribe or Band. A small shield on top is white with blue horns, to typify the whole nation. The standard is carried around when a proclamation is being made. If the Chief deputes another to be Herald, he also gives him the standard to carry as a badge of authority.

Some carry a banner standard instead of a shield standard in which case the banner is hung on a cross piece.

When not in use, it is stuck in the ground, near the Chief’s teepee or place in Council.

TOTEMS

The Totem of the whole Nation of Woodcraft Indians is the White Buffalo head, symbolized by the Horned White Shield. This is used chiefly on Totem poles and on publications.

Each Tribe, of course, has a special Totem. This is selected by the Council, and should be something easy to draw. So, also, each Band has its totem and, finally, each Brave adds a private Totem of his own, usually a drawing of his Indian name, if he wins one.

The first of these Tribes took as its Totem a Blue Buffalo, and so became the Blue Buffalo Tribe; and Deerfoot, the Chief, uses the Blue Buffalo Totem, with his own added underneath.

As soon as organized, the Tribe or Band should select a Totem and a Call. Take one out of the accompanying list, or a modification of one of them; or take any one that is suggested by them. Thus, you might take the “Wild Cat,” but wish to have it of some other color. This you are free to do. Take one, two, three, or even four colors if you like, but two are most convenient. When the book says “purple on green,” that means the Totem is in purple; all the rest of the flag is green. Do not be afraid to select other colors, but always keep them as flat tints; avoid mere pictures on the flag.

Lines are easily put in with black paint, when they are needed, which is not often.

Any bird, animal, tree, or flower, will do for Totem, but it is all the better if it have some special reason.

One Tribe set out on a long journey to look for a Totem. They agreed to take the first living wild thing that they saw and knew the name of. They traveled all one day and saw nothing to suit, but next day, in a swamp, they startled a blue heron. It went off with a harsh cry. So they became the “Blue Herons,” and adopted as a war cry the croak of the bird and its name—“Hrrrrr—Blue Heron.” Another Band may have the Wolf Totem. The Snapping Turtles were formed because their camp was on a lake that was the haunt of a huge snapper. The Flying Eagles had organized, but were sitting in Council waiting for a sign to guide them in choice of a name. A bald eagle came from the lake, flew over the camp, then went back on the lake. This was accepted as the sign, and the Tribe became the Flying Eagle Band of New Jersey.

ORDER OF DOINGS IN COUNCIL

The Head Chief, or the Herald he may appoint, walks around with the standard, announcing that a Council is to be held, and all must come to Council.

The form used among the Ogallala is Neetah Kolah nahoonpo omneechee-yay nee-chopi. (My friends, give ear, a Council we hold.)

For “assent” or “approval” we say How, for “dissent” or “no” we say Wah.

Opening Council with Omaha Tribal Prayer. (See page 145.)

Roll Call.

Tally of last Council and report of Tally Chief.

Report of Wampum Chief.

Reports of Scouts.

Left-over business.

Complaints.

Honors awarded.

New braves.

New business.

Challenges, etc.

Social doings, songs, dances, stories.

Closing Council.

HOW TO BEGIN

Suppose that you have a lot of fellows that want to form a Band of Woodcraft Indians. They ought to be a gang that usually goes together, not less than five or more than ten, between 8 and 15, or 15 and 18 years of age. They should live near each other. It is no use taking in fellows that live in another town. With these you organize a Band.

This is how to go about it: Get a copy of the “Book of Woodcraft” from your local book-seller or from Doubleday, Page & Co., Garden City, L. I., N. Y., and read or tell them the first few pages, the Laws of the Lodges, and the Life of Tecumseh. Talk it over and see if all are fully inspired with the idea. If they take to it, get some suitable man to act as your Old Guide, which means he is a man of good character and able and willing to give the time. He must begin by breaking you in as Indian Boys.

For this you qualify as follows:

Know the Indian laws, signs, and salute.

Have slept out three nights without a roof overhead.

Be proposed, recorded, posted for one Moon, if not in camp, or for Seven Suns when in camp, and then voted into the Band by that band (one blackball to exclude). Unless this is the foundation of a new band in which case it is enough if all are willing to accept the candidate as a founder without waiting.

Each then takes the pledge as given on pages 65-6, is enrolled as an Indian Boy, and is invested with the green badge.

While the fellows are preparing, it is well to think on what name the band is to bear. Turn to the pages given Totems and Calls for suggestions. You should use some animal or object that is easy to draw and not already used by a band in your region, preferably one or something, that belongs to your country. Do not hesitate to make little changes in the color, etc., of the design if you can make it more acceptable.

Thus you may wish to use the Wolf Totem because some of your fellows are good at howling, or the Hoot Owl because your leader has had some good lessons in hooting; but you cannot take them as they stand because there is already a Wolf and Hoot Owl Band in your region. All you need to do is to change the color, and make it the Black Wolf, Red Hoot Owl, etc., as you please.

For colors take two, three or four if you like, but two is the best combination.

Having got the Band together let them elect for one year a Chief, one of their number, the natural leader of the gang.

Let this leader get a blank book about 7 × 9, with about 200 pages in it, to be the Tally Book of the band. This he should either keep himself or appoint one of his band to keep. He should also appoint a Wampum Keeper or else take the office himself.

THE TALLY BOOK AND HOW TO KEEP IT

The Tally Book is the record of the Band’s doings. It should be kept like the proceedings of any other society. The Tally Keeper who is an artist has a great advantage, as a few sketches and photographs thrown in make a most interesting variation.

Some of these Tally Books are beautifully illustrated with colored drawings and are highly prized. In some cases each member has added his thumb mark in printer’s ink opposite his name when first entered.

The first page of the Tally Book should bear an inscription thus:

For Example. The next page should say for example: On the First day of the Snow Moon (January) of 1910, the following assembled at No. 139 Tenth Avenue, to form a Band of Indians.

It was agreed that the regular order of business should be followed in all business meetings: The Old Guide takes the chair, or in his absence, or at his request, the Chief of the Band takes the chair and the meeting goes as follows:

8th Sun Snow Moon, 1910. Second meeting of Band.

The Band assembled at 1149 East 9th St., the home of Sam Selig. At 7 o’clock the meeting was opened with Guide Cameron in the chair.

The following also present: Smith, O’Brien, Keenan, Junk, Petro, and June.

First the Old Guide announced that the Mohawks of Manhattan were not willing to take us in as a Band of their Tribe, as they had already 50 members.

Next the following were examined, passed and duly sworn in as Indian Boys: Smith, O’Brien, Keenan, Junk, and June. This took in all the Band except two. It was decided therefore to go ahead and complete the organization. After discussion it was agreed to call this the “THUNDER BAND OF MANHATTAN (unattached),” its Totem and colors to be a red thunderbolt on a black circle in the middle of the white flag; our War Cry is to be: Rumble, Rumble, Thunder, Bang, Crash-sh-sh, beginning low and rising higher and stronger to the Bang then dying away on the sh-sh.

A resolution to call it the “Bowery Pirates” was voted down, as was the suggestion to call it the “Yellow Dogs”—in spite of the fact that O’Brien could lead with a fine imitation of a small dog in deep trouble. Keenan said it was better than the dog could do it.

Smith was elected Chief for one year. He appointed Keenan as his Second and Petro as his Tally Keeper.

The rest of the time was spent teaching the laws to the other two and in taking the first lesson in Sign Language.

The Old Guide gave us the Laws in a shorter form:

The Indian Laws in Brief

1.   Obedience is the brave’s first duty.

2.   Courage is the brave’s highest gift.

3.   Keep yourself and your camp Clean.

4.   No Smoking till you are eighteen.

5.   No Alcohol in Camp.

6.   Take care of all harmless Wild-life.

7.   Ever guard against Wild-fire.

8.   Do at least one Kindness every day.

9.   Play Fair. Foul play is treachery.

10.   Keep Silence before your elders, unless duty bids you speak.

11.   Respect all Worship of the Great Spirit.

12.   Word of Honor is sacred.

An assessment of 10¢ each was made to buy badges and cover postage.

An application was made by three fellows on Fourth Avenue for membership, but was refused as the Band was full. But they were invited to join the meetings as outside Scouts or visitors until they had enough to form a new Band under the same Guide.

It was arranged to hold the next meeting at Keenan’s, 1100 Fifth Avenue.

Meeting adjourned at 9 o’clock.

15th Sun Snow Moon, 1910. Third meeting of the Thunder Band. Held at Selig’s as arranged. Old Guide Cameron in the chair. Etc., etc., etc.

1st Sun Hunger Moon, 1910. Fifth meeting, etc.

At this meeting Smith, the Chief, was able to qualify as a Young Brave, and so the Old Guide has sent for the badge. Two others expect to qualify before a month.

The Thunder Band was sent into another room while the Old Guide organized the new band of six members. They are now “THE SCREECH OWLS” because two of them can screech so loud; but they wouldn’t tell us how they did it, or what their War Cry is.

Now we had two Bands, we agreed to unite and form a tribe, keeping our own Band just the same. The name decided on was the “TRIBE OF THUNDER-ROLLERS OF THE LITTLE LODGE.” So each puts a small Thunder Bird under the Totem of his Band. Nominations were made at once for Tribal officers.

The election came seven suns later. The Thunder Band got their Chief in as Head Chief. The other officers were about divided.

Whenever we can, we have Tribal meetings, but Band meetings where only one Band is represented are easier to arrange. We have one about once a week.

The Guide says he will take us out camping next summer if we all pass as Young Braves. We are trying hard and mean to go.

Our Guide says The Indian Brave must be like Tecumseh; besides a great master of Woodcraft he was

H—onorable.

O—bedient.

W—ild-fire fighter.

K—ind.

O—pposed to foul play.

L—over of wild-life.

A—lcohol hater.

B—rave.

R—everent.

A—nti-smoker.

V—ery modest.

E—ver clean.

Which, reading down the initials, gives us the greeting of our Tribes—How, Kola, Brave.

WAR CRY OF THE BAND

The Call or War Cry is something to be carefully considered. It is a great help if you get it right. The howl of a wolf as suggested by “Yow-w-w” is not the same as the howl suggested by the wolf itself. Go to some zoo where they have a lot of wolves and wait till you hear a real howl. Oftentimes one can start them by howling. If you cannot get a wolf to show you, listen to some big dog doing it; it is pretty much the same. Remember the Call was used as a signal when in the enemy’s country. If it is done exactly right, the enemy think it is done by the animal not by the Scout. The friends of the Scout know it is he that calls because he gives it the right number of times or at the right intervals. Thus perhaps the Barred Owl Call is given three times and the reply to that is arranged to be the cry but once. If the answer is given three times to the three-times Call that would mean that the one answering was not a friend—it is either an enemy or the owl itself.

It is such a great help to get the Call just right that certain patrols have decided on a given Call, because that was one which they knew or could do.

For these reasons it is well to avoid foreign animals, etc. Nevertheless those who have taken such as “Kangaroo,” “Cockatoo,” and “Rhino,” need not change them but rather adopt some call that will serve their purpose in our own country.

When it comes to such things as “Blue-Moon,” “Echo,” “Horseshoe,” “Red-hand,” etc., the Band can of course decide on any good yell, howl, whistle, squeak noise or call they like, only make it something peculiar and far-reaching. They should practise it only among themselves. Outsiders are not supposed to know it.

Remember then that the Calls and Totems given here are mere suggestions; you can take one of these (if it is not already in use in your town) or take any other bird, reptile, fish, animal or object that commends itself to you and is easy to draw.

In many of the Totems suggested no Call or War Cry is given. To supply this use any local yell or cry that your fellows can do or invent or make with two sticks, stones, or other apparatus.

BLUE BUFFALO.
1902.
On white ground.

BLUE HERONS.
1904.
Blue on green.
“Hrrrrr.”

FLYING EAGLES.
1902.
Black and white on red.
“Yek-yek-yek.”

HORNED KINGBIRDS.
1902.
Black and white on pale red.

BLACKBEARS.
1906.
Black on red.

SINAWA.
1903.
Black on red.

AHMEEKS.
1909.
Black on red.
A loud “slap-plong.”

10
RED TRAILERS.
1903.
Red on pale yellow.

SILVER FOXES.
1904.
Black on white.

MOON BAND.
1905.
Yellow on blue.

BLAZING ARROW.
Red on pale yellow.

OWENOKES.
1904.
Red with black lines on pale blue.

RAVEN.
Black on red.
Hroo-hroo.

OKOKOHOO or CAT OWL.
Red and white on purple.
Hoo-hoo-hoo.

HOOT OWL.
Black and yellow on green.
Wa-ha-hoo-hoo.

SCREECH OWL.
Dark red, white face on purple ground.
Whil-il-il-loo.
A soft quavering cry.

BLACK CAT.
Black with yellow eyes on yellow ground.
Me-ow.

BLACK WOLF.
Black on yellow or LOBO BAND.
Gray on pink.
Ya-hoooooo.

WOLF.
Black on red for Wolves.
Brown on yellow for Brown Wolves.
Red on pale blue for Red Wolves, etc., etc. Yew-w-w.

FOX.
Red on yellow for Red Foxes.
Silver on gold for Silver Foxes.
Yap-yurrr.

LYNX.
Brown on gray.
Brown on blue.
Red on green.
Yow-wow-wow.

WILD CAT.
Gray or brown on tea green.
Yah-row-row.

LITTLE BEAR.
Black or brown on pale buff.
Woof-woof.

GRIZZLY.
Brown.
Grr-woof.

FIREBOAT.
Dark blue on pale green.
A long whistle.

LOON.
Black and white for Red Loon, Amber Loon, etc., on blue ground.
A tremulous whooo.

THUNDER CANOE.
Black or dark gray on pale blue.
A whistle then a bang.

MUSTANG.
Black Mustang, Red Mustang, and Wild Horse; on yellow ground.
A long neigh.

FLYING BLACK HAWK.
Black on orange or red.

BLACK HAWK.
Black on red.
Kek-kek-kek.

BUCKHORN.
Black buck, etc., on pale green ground.
A shrill, hissing whistle.

BALD EAGLE.
White and brown on yellow.
Krek-krek-kay.

BLUEHAWK.
Blue on blood red.
Indian warwhoop.

FORKED LIGHTNING.
Red or yellow on blue-green.
Fizz-bang.

NIGHT-BIRD.
Brown and white on pale blue-green.
Peabody-peabody-peabody whistled.

THUNDER.
Orange on black.
Bang-rumble-boom.

SEABIRD.
Black and white.
Kee-way-u.

BUCK.
Purple on blue.
A shrill whistle.

SILENT BEAVER.
Brown on blue.
No mouth—no cry.

STING RAY.
Green with black marks on pale red ground.

SHUNKA-REELA.
(running fox)
Yellow and black on pale blue.
Yap-yahoo.

RED-GODS.
Red on pale blue.

BLAZING STAR.
Yellow star—red tail—on blue.

BADGER.
White and black on yellow ground.
A rattling whistle.

WHOOPING CRANE.
White on blue ground—black wing.
Kah-roo, a trumpeted croak.

BLUE MOON.
Pale blue on deep green.
Any known night song.

WOLVERINE.
Black and pale brown on white.
Garoooo.

RED-GODS.
Red with black lines on pale blue.

ECHO BAND.
Pale on dark blue.
Ek-ho.

COUGAR.
Dark brown on pale blue.
An awful yell.

BUGLING ELK.
Dark brown on rose red.

FIRE-MOUNTAIN BAND.
Blue mountain, red flames on black.
Yip-yip-yahoo-bang.

MOOSE.
Black on pale green.
A long smooth bellow.

WHITE MOUNTAINS or SNOW PEAK BAND.
White on dark blue.
Rumble-shshsh.

CAT-IN-THE-NIGHT.
Gray on black.
Prow-row.

COYOTE.
Brown and white on yellow.
Yoop-yoop-yah-yow in ascending side like a coyote’s bark.

FLYING EAGLE.
White and brown on pale blue.
Kek-Kek-Kek.

SUNRISE BAND.
Yellow on pale blue.
Call a loud Yo-ho, yo-ho, yo-ho on ascending notes.

THUNDERBIRD.
Dark blue on yellow, white head. Lightning comes from his eye.

SUNSET BAND.
Red or yellow on blue-green or pink.
A long descending whistle.

ARROW-FOOT.
Red on blue field.

MOHAWK.
Black and red on olive green.
Indian whoop.

COON.
Gray with black marks on a red ground.
A high pitched quavering Hoo-oo-oo-oo.

LIGHT HEART.
Red on pale blue.

SHINING MOUNTAIN.
Dark blue semi-circle with white mountain.

ARROWHEADS.
Turquoise blue arrow on dark brown.
Ping.

WAR QUILL.
White feather with black tip and red tuft on yellow.

YELLOW QUILL.
All yellow with black tip on pale green.

BLUE SKY.
Large blue circle on white.

THE SEVEN STARS.
Pale pink on dark blue.

KINGSNAKE.
Yellow with red spots, ground pale green.

FLYING PATROL or FLEET FOOT or WINGED HEEL.
White on red.

OJIBWA.
Orange on pale blue.
Peace Whoop.

RED-HAND.
Red hand on gray.
Ho.

RED ARROW.
Red on white.
Zip-zip.

DEERFOOT.
Yellow and black on blue-green.
Pat-Pat-Pat.

BLACKFOOT.
Black and red.
War Whoop.

SNAPPER BAND.
Red on turquoise.
Snap-ouch.

HORSESHOE.
Blue on pale yellow.
Clink-Clank.

ONORS are of two kinds, individual, and group or degree. Any brave may take both kinds, if he wishes. The standards for the individual honors, it will be seen, are higher.

I shall give these first, as they have been in use from the beginning.

DECORATIONS FOR INDIVIDUAL HONORS

The decorations for the exploits are: eagle-feathers and wampum medals. Thus, the emblems of a high honor or grand coup would be an eagle feather with a red tuft on the end, and a wampum or beaded medal for the head band or necklace.

The symbol for a low honor or coup would be a plain eagle feather—that is without any tuft and a wampum or beaded medal of half-size.

Thus, it will be seen that the medals do not take the place of the feathers, but repeat the honor in another form.

DECORATIONS FOR GROUP HONORS OR DEGREES

The decoration for the group honors or degrees, of which there are twenty-four, set forth on pages 117-141 is an honor band made in beads, quills, or embroidery. These honor bands are used as arm bands or as decorations of the war shirt.

STANDARDS OF HONORS

These exploits are intended to distinguish those who are first-class in their department, and those who are so good that they may be considered in the record-making class. They may be called Honors and High Honors, but the Plains Indians speak of their exploits as Coup (pronounced coo) and Grand Coup. The Sioux, I am informed, use the French word coup, but call them “Justee-na coo,” and “Tonka coo,” the “Little Deed,” and the “Big Deed.”

No one can count both Coup and Grand Coup, or repeat their honor in the same department, except for heroism, mountain-climbing, and others that are specified as “repeaters,” in which each honor is added to that previously worn.

No honors are conferred unless the exploit has been properly witnessed or proven, as though for the Century Bar of the L. A. W. When it is a question of time under one minute, only stop-watches are allowed.

Honors are allowed according to the standard of the year in which the application was made.

An honor, once fairly won, can never be lost for subsequent failure to reach the standard.

Except when otherwise stated, the exploits are meant for all ages.

Any one counting coup, according to the class above him may count it a grand coup in his own class, unless otherwise provided.

This list is made by the High Council of Guidance. The exploits are founded on world-wide standards, and with the help of the best experts. The Council will gladly consider any suggestion, but it must be understood that no local group has any power to add to or vary the exploits in any way whatsoever.

Class I. Red Honors—Heroism

Honors are allowed for saving a human life at risk of one’s own; it is a coup or a grand coup, at the discretion of the Council.

A soldier’s war medals count for a grand coup each.

Courage. (The measure of courage has not yet been discovered.)

RIDING

To ride a horse 1 mile in 3 minutes, clearing a 4-foot hurdle and an 8-foot water jump, counts honor; to do it in 2 minutes, clearing a 5-foot hurdle and a 12-foot water jump, high honor.

Trick-riding. To pick up one’s hat from the ground while at full gallop on a horse of not less than 13 hands, counts honor.

To do it 3 times without failure, from each side, with horse of at least 15 hands, counts high honor.

GENERAL ATHLETICS

(Advisers—J. E. Sullivan, secretary of Amateur Athletic Union; Dr. Luther H. Gulick of Russell Sage Foundation, New York.)

Those under 10 are children; those over 10 and under 16 are boys; those over 16 and under 18 are lads; those over 18 are men.

Girls take the standards according to their ages up to 18, but for athletics are never over that. No matter what their age, thenceforth they continue in the “lad class,” and in filing the claim need only mention their class.

Men over 70 return to the lad class.

The records are given according to Spalding’s Almanac, where will be found the names of those who made them, with date and place.

A dash (—) means “not open.”

GENERAL ATHLETICS

ATHLETIC SPECIALTIES

(Open to those only who are over 21.)