the grasp, where it is glued fast. The whole is then filed down until it is perfectly proportioned, when the white bone is ornamented, carved and painted. Nothing can exceed the beauty of these bows, and it takes an Indian about three months to make one. They are very expensive In traveling the bow is

and the Indians do not sell them. carried in a sheath attached to the arrow-quiver, and the whole is slung to the back by a belt of elk or buckskin, which passes diagonally across the breast and is fastened to the end of the quiver. The quiver and bow-sheath is generally made of the skin of an ox or some wild animal, and is tanned with the hair on. The quiver is ornamented with tassels, fringe of buckskin, and the belt across the breast is painted or worked with beads.

"To shoot with the bow properly, it must be held firmly in the three fingers of the right hand; the arrow is fixed on the bow-string with thumb and forefinger of the left hand, and the other three fingers are used to pull the string. The shaft of the arrow lays between the thumb and forefinger of the right hand, which rests over the grasp of the bow. To shoot, the bow is turned slightly, so one end is higher than the other, and the arrow is then launched."

A GREAT WARRIOR, COMANCHE.

He was, says Longfellow :

"Skilled in all the crafts of hunters,
In all youthful sports and pastimes,
In all manly arts and labors.
He could shoot an arrow from him,
And run forward with such fleetness
That the arrow fell behind him.

He could shoot ten arrows upward,

Shoot them with such strength and swiftness
That the tenth had left the bowstring

Ere the first to earth had fallen."

CHAPTER XVII.

WARFARE.

Military glory constituted the prime object of attainment. It was not indeed such military glory as is gained among civilized nations at the mouth of the cannon, or by charging on the enemy in well drilled squadrons. There were no walled towns to batter down nor moats to scale. But the object of attainment is the same. It is to prove that one set of men are stronger than another. The civilized warrior receives from his monarch a badge of honor or a title; an Indian is satisfied with an eagle's feather fastened to his hair. His step is as proud, his satisfaction for the honor as great and vivid. One of the principal means of cultivating and keeping alive this spirit in the Indian is a public assemblage for reciting the deeds of bravery in the tribe. For this purpose a post is erected at some eligible spot where the whole tribe can conveniently witness the ceremony. This post is painted red, the usual symbolic color of war. Music is provided by the tawaiegan, or drum, and rattles, and by having present a corps of singers, who are adepts in the Indian songs and choruses.

After these preliminary flourishes to excite the feelings of military ardor, a sharp yéll gives them notice that one of the warriors present is about to recite his exploits. The music stops at once and gives place to the most profound attention. Dressed out in his brightest "braveries" and war-marks the warrior then steps forward and with his club and lance strikes the painted post. No ancient hero drawn by Homer could exhibit more fire, in words and acts, while he details his exploits. He accompanies every gesture with the precise voice and unction proper to the narrative; and when he finishes his recital, the whole assembly of warriors unite in yells of victory and defiance. The music and singing then recommence and are continued until some other warrior steps forward and recites his

bravery. Hours on hours are thus employed till all who wish have acted their parts.

This ceremony is called: "striking the post." In this manner the war-spirit is fanned. It is a forest school in which the young boys learn their first lesson; and they become the prey of ambition, which is never gratified till they have torn the bloody scalp from an enemy's head.

They had, as well as white men, their military code, with rules and principles, their system of signals, their challenges except where a bold surprise was essentialtheir conditions and flags of truce, their cartels and terms of peace through reparation and tribute. We are familiar enough with the aboriginal figures of speech, the "burying" or the "lifting" the hatchet. "Laying down the hatchet," signified the temporary suspension of fighting, as in a truce. "Covering the hatchet," was condoning a cause of feud by presents. It is probably a mistake to suppose that the savages in their own tribal warfare always sought to come upon the enemy in secret surprise; this was their method with the whites; but most frequently the savage enemy had reason to expect a blow. Generally, too, while with provocation and a reasonable hope of success a single tribe would take the war-path alone, alliances were sought for by them, especially when their foes were multiplied. There was in the latter alternative full deliberation of strength, resources and methods. Messengers passed between these allied tribes; the council fires were lighted; the pipe was passed from mouth to mouth; intervals of deep silence were observed, for thoughtfulness and the summoning of wise speech. There was no clamor, no interruption of speakers, whose forest eloquence enlarged upon grievances and deepened hate, roused courage by satire upon the cowardice of the enemy or flattery of the prowess of the hearers. When the speaker closed, a single deep ejaculation was the sole comment on his words. After due pauses, as many orators as were moved to utterance were patiently heard. Those who had best proved their bravery and ardor were most closely listened to. There

was no place for cowards, though words of caution and hesitancy were not discountenanced.

The scene in an Indian village the night preceding the going forth to the fray was hideous and diabolic. The painted, bedizened, and yelling warriors lashed themselves in a fury of passion, with contorted features and writhing gestures, striking their hatchets into the crimson war-post, and imitating the laments and shrieks which they intended to draw from a mastered foe. The clatter of drum and rattle is in keeping with their tuneless music. Thus with all the aspect and array of devils they prepared themselves to strike the blow. The aged and feeble, the women and children, were left in the lodges to await in dread the return of the braves; never, however, disheartening them, but following them with rallying parting cheers of praise and promise. The "war-whoop" is a phrase which has a terrific meaning for those who have quailed before its pandemonium fury. True to their proud friendship with the animals, the braves borrow from bears, wolves, owls, and the rest, those howls and yelps, those skriekings and barkings, by which to strike a panic through their victims and to paralyze their energies.

It was in the early spring of 1883, when about eighty of the Sioux under the leadership of "Old man-afraid-of-hishorses" responded to the invitation of the people at Deadwood and parading the streets gave a performance of their war-songs and dances.

The Indian spent a great deal of time in war, but their attempts to kill their enemies were not often very successful. A very large majority of war parties returned without scalps. Small parties were usually more successful than large ones, as they could move with more celerity and secrecy. If the party was small it generally withdrew precipitately, after striking a single blow, or as soon as the enemy was alarmed, whether it had succeeded in taking a scalp or not. If the party was a very strong one, and supplied with provisions, it might, after killing one or more, wait awhile for an attack, but it was not the practice

of the Indian, after having taken one or more scalps, to go on farther in quest of more, or remain in the enemy's country after being discovered. No matter how many were in a war party, nor how far they had traveled in the pursuit of an enemy, if a single scalp was taken the expedition was not considered a failure.

by the chiefs,

Dakota war parties were seldom led though they sometimes accompanied them. They were led by volunteers who claimed to have received their commission by revelation from some superior being, who commanded them to make war, and promised them success. When such a leader offered himself, the warriors could do as they pleased about following him. If they had confidence in his abilities, or credentials, he could raise a large party. If not, he could get few followers. His office lasted only during the time of the expedition. Sometimes a few young men started off to look for scalps without the usual formalities and without a leader. Such small unauthorized parties were quite as likely successful as any.

You may have noticed, perhaps, an eagle's feather with a red spot, in the head-gear of some Indian. It is a badge that he has killed a foe. If the feather is notched and bordered with red, it signifies that a throat has been cut. The red hand on a blanket shows that the woman has been wounded by an enemy.

HOW THE CANOE WAS MADE.

"Give me of your bark, O Birch Tree,
Of your yellow bark, O Birch Tree,
Growing by the rushing river,
Tall and stately in the valley.
I a light canoe will build me,
That shall float upon the river,
Like a yellow leaf in autumn,
Like a yellow water lily.

Lay aside your cloak, O Birch Tree,
Lay aside your white skin wrapper,