LITMIR.BIZ

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fastened together at the larger end, answered all practical purposes. Sometimes a strip of bass-wood bark, four feet long and about six inches wide, was used with considerable skill. We stood on one end and held the other, using the slippery inside of the bark for the outside, and thus coasting down long hills with remarkable speed.

      The spinning of tops was one of the all-absorbing winter sports. We made our tops heartshaped of wood, horn or bone. We whipped them with a long thong of buckskin. The handle was a stick about a foot long and sometimes we whittled the stick to make it spoon-shaped at one end.

      We played games with these tops—two to fifty boys at one time. Each whips his top until it hums; then one takes the lead and the rest follow in a sort of obstacle race. The top must spin all the way through. There were bars of snow over which we must pilot our top in the spoon end of our whip; then again we would toss it in the air on to another open spot of ice or smooth snowcrust from twenty to fifty paces away. The top that holds out the longest is the winner.

      Sometimes we played “medicine dance.” This, to us, was almost what “playing church” is among white children, but our people seemed to think it an act of irreverence to imitate these dances, therefore performances of this kind were always enjoyed in secret. We used to observe all the important ceremonies and it required something of an actor to reproduce the dramatic features of the dance. The real dances occupied a day and a night, and the program was long and varied, so that it was not easy to execute all the details perfectly; but the Indian children are born imitators.

      The boys built an arbor of pine boughs in some out-of-the-way place and at one end of it was a rude lodge. This was the medicine lodge or headquarters. All the initiates were there. At the further end or entrance were the door-keepers or soldiers, as we called them. The members of each lodge entered in a body, standing in single file and facing the headquarters. Each stretched out his right hand and a prayer was offered by the leader, after which they took the places assigned to them.

      When the preliminaries had been completed, our leader sounded the big drum and we all said “A-ho-ho-ho!” as a sort of amen. Then the choir began their song and whenever they ended a verse, we all said again “A-ho-ho-ho!” At last they struck up the chorus and we all got upon our feet and began to dance, by simply lifting up one foot and then the other, with a slight swing to the body.

      Each boy was representing or imitating some one of the medicine men. We painted and decorated ourselves just as they did and carried bird or squirrel skins, or occasionally live birds and chipmunks as our medicine bags and small white shells or pebbles for medicine charms.

      Then the persons to be initiated were brought in and seated, with much ceremony, upon a blanket or buffalo robe. Directly in front of them the ground was levelled smooth and here we laid an old pipe filled with dried leaves for tobacco. Around it we placed the variously colored feathers of the birds we had killed, and cedar and sweetgrass we burned for incense.

      Finally those of us who had been selected to perform this ceremony stretched out our arms at full length, holding the sacred medicine bags and aiming them at the new members. After swinging them four times, we shot them suddenly forward, but did not let go. The novices then fell forward on their faces as if dead. Quickly a chorus was struck up and we all joined in a lively dance around the supposed bodies. The girls covered them up with their blankets, thus burying the dead. At last we resurrected them with our charms and led them to their places among the audience. Then came the last general dance and the final feast.

      I was often selected as choir-master on these occasions, for I had happened to learn many of the medicine songs and was quite an apt mimic. My grandmother, who was a noted medicine woman of the Turtle lodge, on hearing of these sacrilegious acts (as she called them) warned me that if any of the medicine men should discover them, they would punish me terribly by shriveling my limbs with slow disease.

      Occasionally, we also played “white man.” Our knowledge of the pale-face was limited, but we had learned that he brought goods whenever he came and that our people exchanged furs for his merchandise. We also knew that his complexion was pale, that he had short hair on his head and long hair on his face and that he wore coat, trousers, and hat, and did not patronize blankets in the daytime. This was the picture we had formed of the white man.

      So we painted two or three of our number with white clay and put on them birchen hats which we sewed up for the occasion; fastened a piece of fur to their chins for a beard and altered their costumes as much as lay within our power. The white of the birch-bark was made to answer for their white shirts. Their merchandise consisted of sand for sugar, wild beans for coffee, dried leaves for tea, pulverized earth for gun-powder, pebbles for bullets and clear water for the dangerous “spirit water.” We traded for these goods with skins of squirrels, rabbits and small birds.

      When we played “hunting buffalo” we would send a few good runners off on the open prairie with a supply of meat; then start a few equally swift boys to chase them and capture the food. Once we were engaged in this sport when a real hunt by the men was in progress; yet we did not realize that it was so near until, in the midst of our play, we saw an immense buffalo coming at full speed directly toward us. Our mimic buffalo hunt turned into a very real buffalo scare. Fortunately, we were near the edge of the woods and we soon disappeared among the leaves like a covey of young prairie-chickens and some hid in the bushes while others took refuge in tall trees.

      We loved to play in the water. When we had no ponies, we often had swimming matches of our own and sometimes made rafts with which we crossed lakes and rivers. It was a common thing to “duck” a young or timid boy or to carry him into deep water to struggle as best he might.

      I remember a perilous ride with a companion on an unmanageable log, when we were both less than seven years old. The older boys had put us on this uncertain bark and pushed us out into the swift current of the river. I cannot speak for my comrade in distress, but I can say now that I would rather ride on a swift bronco any day than try to stay on and steady a short log in a river. I never knew how we managed to prevent a shipwreck on that voyage and to reach the shore.

      We had many curious wild pets. There were young foxes, bears, wolves, raccoons, fawns, buffalo calves and birds of all kinds, tamed by various boys. My pets were different at different times, but I particularly remember one. I once had a grizzly bear for a pet and so far as he and I were concerned, our relations were charming and very close. But I hardly know whether he made more enemies for me or I for him. It was his habit to treat every boy unmercifully who injured me. He was despised for his conduct in my interest and I was hated on account of his interference.

      II. My Playmates

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      Chatanna was the brother with whom I passed much of my early childhood. From the time that I was old enough to play with boys, this brother was my close companion. He was a handsome boy, and an affectionate comrade. We played together, slept together and ate together; and as Chatanna was three years the older, I naturally looked up to him as to a superior.

      Oesedah was a beautiful little character. She was my cousin, and four years younger than myself. Perhaps none of my early playmates are more vividly remembered than is this little maiden.

      The name given her by a noted medicine-man was Makah-oesetopah-win. It means The-four-corners-of-the-earth. As she was rather small, the abbreviation with a diminutive termination was considered more appropriate, hence Oesedah became her common name.

      Although she had a very good mother, Uncheedah was her efficient teacher and chaperon Such knowledge as my grandmother deemed suitable to a maiden was duly impressed upon her susceptible mind. When I was not in the woods with Chatanna, Oesedah was my companion at home; and when I returned from my play at evening, she would have a hundred questions ready for me to answer. Some of these were questions concerning our every-day life, and others were more difficult problems which had suddenly dawned upon her active little mind. Whatever had occurred to interest her during the day was immediately repeated for my benefit.

      There

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