Chapter I
—Paradise lost 657
II—The Delaware prophet and Pontiac 662
III—Tenskwatawa the Shawano prophet 670
IV—Tecumtha and Tippecanoe 681
V—Känakûk and minor prophets 692
Känakûk 692
Pa′thĕskĕ 700
Tä′vibo 701
Nakai′-doklĭ′ni 704
The Potawatomi prophet 705
Cheez-tah-paezh the Sword-bearer 706
VI—The Smohalla religion of the Columbia region 708
Smohalla 708
Joseph and the Nez Percé war 711
VII—Smohalla and his doctrine 716
VIII—The Shakers of Puget sound 746
IX—Wovoka the messiah 764
X—The doctrine of the Ghost dance 777
Appendix:
The Mormons and the Indians 792
Porcupine’s account of the messiah 793
The Ghost dance among the Sioux 796
Selwyn’s interview with Kuwapi 798
XI—The Ghost dance west of the Rockies 802
XII—The Ghost dance east of the Rockies—among the Sioux 816
Appendix: Causes of the outbreak 829
Commissioner Morgan’s statement 829
Ex-Agent McGillycuddy’s statement 831
Statement of General Miles 833
Report of Captain Hurst 836
Statement of American Horse 839
Statement of Bishop Hare 840
XIII—The Sioux outbreak—Sitting Bull and Wounded Knee 843
Appendix: The Indian story of Wounded Knee 884
XIV—Close of the outbreak—The Ghost dance in the south 887
XV—The ceremony of the Ghost dance 915
Among the northern Cheyenne 915
Among the Sioux 915
Song rehearsals 918
Preparations for the dance 918
Giving the feather 919
The painting of the dancers 919
The ceremony 920
The crow dance 921
The hypnotic process 922
The area covered by the dance 926
Present condition of the dance 927
XVI—Parallels in other systems 928
The Biblical period 928
Mohammedanism 930
Joan of Arc 932
Dance of Saint John 935
The Flagellants 935
Ranters, Quakers, and Fifth-Monarchy men 936
French prophets 938
Jumpers 939
Methodists 939
Shakers 941
Kentucky revival 942
Adventists 944
Other parallels 945
Beekmanites 945
Patterson and Brown’s mission 946
Wilderness worshipers 946
Heavenly recruits 947
Appendix: Hypnotism and the dance among the Dervishes 948
The songs 953
Introductory 953
The Arapaho 953
Tribal synonymy 953
Tribal signs 954
Sketch of the tribe 954
Songs of the Arapaho 958
1. Opening song: _Eyehe′! nä′nisa′na_—O, my children! 958
2. _Sĕ′icha′ hei′ta′wuni′na_—The sacred pipe tells me 959
3. _Ate′bĕ tiăwu′nănu′_—When at first I liked the whites 961
4. _A′bä′ni′hi′_—My partner 962
5. _A′-nisûna′a′hu_—My father 962
6. _E′yehe′! Wû′nayu′uhu′—E′yehe′!_—They are new 963
7. _Hi′sähi′hi_—My partner! My partner 964
8. _Ä′-nani′ni′bi′nä′si waku′na_—The wind makes the head-feathers sing 965
9. _He′! Näne′th bi′shiqa′wă_—When I met him approaching 965
10. _Häna′na′wunănu_—I take pity on those 966
11. _A-ni′qu wa′wanä′nibä′tia′_—Father, now I am singing it 966
12. _Ha′yana′-usi′ya′_—How bright is the moonlight! 966
13. _Ha′ti ni′bät_—The cottonwood song 967
14. _Eyehe′! A′nie′sa′na′_—The young Thunderbirds 968
15. _A′he′sûna′nini năya′qûti′hi_—Our father, the Whirlwind 970
16. _A′he′sûna′nini năya′qûti′_—Our father, the Whirlwind 970
17. _Ninaä′niahu′na_—I circle around 970
18. _Ha′nahawu′nĕn bĕni′ni′na_—The _Hanahawunĕn_ gave it to me 971
19. _Ate′be′ tana′-ise′ti_—When first our father came 971
20. _A-ni′änĕ′thăhi′nani′na_—My father did not recognize me 972
21. _Ni′-athu′-a-u′ ă′hakä′nith′iĭ_—The whites are crazy 972
22. _Na′ha′ta bi′taa′wu_—The earth is about to move 973
23. _Ahe′sûna′nini ächiqa′hă′wa-ŭ′_—I am looking at my father 973
24. _Ha′ănake′i_—The rock 973
25. _Wa′wa′na′danä′diă′_—I am about to hum 974
26. _A-te′bĕ dii′nĕtita′niĕg_—At the beginning of existence 975
27. _Tahu′na′änä′nia′huna_—It is I who make the thunder 976
28. _Ani′qu ne′chawu′nani′_—Father, have pity on me 977
29. _A-ni′niha′niahu′na_—I fly around yellow 977
30. _Niha′nata′yeche′ti_—The yellow hide 978
31. _A-bää′thina′hu_—The cedar tree 978
32. _Wa′wa nû′nanû′naku′ti_—Now I am waving an eagle feather 979
33. _A-ni′qana′ga_—There is a solitary bull 980
34. _A-nĕä′thibiwă′hană_—The place where crying begins 981
35. _Thi′äya′ he′năă′awă_—When I see the _thi′äya_ 981
36. _A-hu′hu ha′geni′sti′ti_—The crow is making a road 982
37. _Bi′taa′wu hu′hu′_—The crow brought the earth 983
38. _Ni′nini′tubi′na hu′hu′_ (I)—The crow has called me 983
39. _Nû′nanû′naa′tăni′na hu′hu′_ (I)—The crow is circling above me 984
40. _I′yu hä′thäbĕ′nawa′_—Here it is, I hand it to you 984
41. _Ha′naě′hi ya′ga′ahi′na_—Little boy, the coyote gun 984
42. _He′sûna′ na′nahatha′hi_—The father showed me 985
43. _Nänisa′tăqu′thi Chĭnachi′chibä′iha′_—The seven venerable priests 986
44. _Nä′nisa′tăqi Chĭ′năchi′chibä′iha′_—The seven venerable priests 990
45. _Nû′nanû′naa′tani′na hu′hu′_ (II) 990
46. _Na′tănu′ya chĕ′bi′nh_—The pemmican that I am using 991
47. _Häĭ′nawa′ hä′ni′ta′quna′ni_—I know, in the pitfall 991
48. _Bä′hinä′nina′tä ni′tabä′na_—I hear everything 993
49. _A-bä′qati′ hä′nichä′bi′hinä′na_—With the wheel I am gambling 994
50. _Ani′äsa′kua′na_—I am watching 995
51. _Ni′chī′ă i′theti′hi_—(There) is a good river 995
52. _Ni′nini′tubi′na hu′hu′_ (II) 996
53. _Anihä′ya atani′tă′nu′nawa′_—I use the yellow (paint) 997
54. _Ni′naä′niahu′tawa bi′taa′wu_—I am flying about the earth 997
55. _I′nita′ta′-usä′na_—Stand ready 998
56. _Wa′wäthä′bi_—I have given you magpie feathers 998
57. _Ani′qa hĕ′tabi′nuhu′ni′na_—My father, I am poor 999
58. _Nä′nisa′taqu′thi hu′na_—The seven crows 999
59. _Ahu′nä he′sûna′nĭn_—There is our father 1000
60. _Ga′awa′hu_—The ball, the ball 1000
61. _Ahu′ ni′higa′hu_—The Crow is running 1000
62. _Ya′thä-yû′na_—He put me in five places 1001
63. _Ni′naä′qa′wa chibä′ti_—I am going around the sweat-house 1001
64. _Hise′hi_—My comrade 1002
65. _Na′tu′wani′sa_—My top, my top 1005
66. _He′nä′ga′nawa′nen_—When we dance until daylight 1006
67. _Ni′nä′nina′ti′naku′ni′na_—I wear the morning star 1006
68. _A-ne′na′ tabi′ni′na_—My mother gave it to me 1007
69. _Yĭ′hä′ä′ä′hi′hĭ′_—Gambling song (Paiute gambling songs) 1008
70. _Ni′qa-hu′hu′_—My father, my father 1010
71. _A′hu′nawu′hu′_—With red paint 1010
72. _Ani′qa naga′qu_—Father, the Morning Star 1010
73. _Ahu′yu häthi′na_—Closing song 1011
Arapaho glossary 1012
The Cheyenne 1023
Tribal synonymy 1023
Tribal sign 1024
Sketch of the tribe 1024
Songs of the Cheyenne 1028
1. _O′tä nä′nisĭ′näsists_—Well, my children 1028
2. _Ehä′n esho′ini′_—Our father has come 1028
3. _Nä′niso′näsĭ′stsihi′_—My children 1029
4. _Nä′see′nehe′ ehe′yowo′mi_—I waded into the yellow river 1030
5. _Wosi′vä-ă′ă′_—The mountain is circling 1030
6. _Ni′ha-i′hi′hi′_—My father, I come 1031
7. _Hi′awu′hi_—We have put the devil aside 1031
8. _Ni′ha e′yehe′!_—My father, my father 1031
9. _Ä′minû′qi_—My comrade 1032
10. _He′stutu′ai_—The buffalo head 1032
11. _Nä′mio′ts_—I am coming in sight 1034
12. _A′gachi′hi_—The crow is circling 1034
13. _Nä′nise′näsĕ′stse_—My children, I am now humming 1034
14. _Ogo′ch ehe′eye′!_—The crow, the crow 1035
15. _Tsĭso′soyo′tsĭto′ho_—While I was going about 1035
16. _Ni′ha e′yehe′e′yeye′!_—My father, my father 1036
17. _A′ga′ch ehe′e′ye′!_—The crow, the crow 1037
18. _Nä′niso′näsĭ′stsi he′e′ye′!_—My children, my children 1037
19. _A′guga-ihi_—The crow woman 1038
Cheyenne glossary 1039
The Comanche 1043
Tribal synonymy 1043
Tribal sign 1043
Sketch of the tribe 1043
Songs of the Comanche 1046
1. _Heyo′hänä häe′yo_ 1046
2. _Ya′hi′yû′niva′hu_ 1047
3. _Yani′tsini′hawa′na_ 1047
4. _Ni′nini′tuwi′na_ 1047
The Paiute, Washo, and Pit River tribes 1048
Paiute tribal synonymy 1048
Sketch of the Paiute 1048
Characteristics 1048
Genesis myth 1050
The Washo 1051
The Pit River Indians 1052
Songs of the Paiute 1052
1. _Nüvä ka ro′răni′_—The snow lies there 1052
2. _Dĕna′ gayo′n_—A slender antelope 1053
3. _Do tĭ′mbi_—The black rock 1053
4. _Päsü′ wĭ′noghän_—The wind stirs the willows 1053
5. _Pägü′nävä′_—Fog! Fog! 1054
6. _Wûmbĭ′ndomä′n_—The whirlwind 1054
7. _Kosi′ wûmbi′ndomä′_—There is dust from the whirlwind 1054
8. _Dombi′na so′wina′_—The rocks are ringing 1055
9. _Sû′ng-ä ro′yonji′_—The cottonwoods are growing tall 1055
Paiute glossary 1056
The Sioux 1057
Tribal synonymy 1057
Tribal sign 1057
Sketch of the tribe 1058
Songs of the Sioux 1061
1. Opening song: _A′te he′ye e′yayo_—The father says so 1061
2. _Michĭ′nkshi nañpe_—My son, let me grasp your hand 1061
3. _He tuwe′cha he_—Who think you comes there? 1064
4. _Wana′yañ ma′niye_—Now he is walking 1064
5. _Lechel miyo′qañ-kte_—This is to be my work 1065
6. _Michinkshi′yi tewa′qila che_—I love my children 1065
7. _Mila kiñ hiyu′michi′chiyana_—Give me my knife 1065
8. _Le he′yahe′_—This one says 1068
9. _Niya′te-ye′ he′u′we_—It is your father coming 1068
10. _Miyo′qañ kiñ wañla′ki_—You see what I can do 1068
11. _Michĭ′nkshi mita′waye_—It is my own child 1069
12. _A′te he′ u-we_—There is the father coming 1069
13. _Wa′sna wa′tiñ-kta_—I shall eat pemmican 1069
14. _A′te lena ma′qu-we_—The father gave us these 1069
15. _Ina′ he′kuwo′_—Mother, come home 1070
16. _Wa′na wanasa′pi-kta_—Now they are about to chase the buffalo 1070
17. _He! kii′ñyañka a′gali′-ye_—He! They have come back racing 1071
18. _Mī′ye wañma′yañka-yo!_—Look at me! 1071
19. _Maka′ sito′maniyañ_—The whole world is coming 1072
20. _Le′na wa′kañ_—These sacred things 1072
21. _Miyo′qañ kiñ chichu′-che_—I have given you my strength 1072
22. _Michĭ′nkshi take′na_—My child, come this way 1073
23. _Wana wichĕ′shka_—Now set up the tipi 1073
24. _A′te mi′chuye_—Father, give them to me 1074
25. _Hañpa wecha′ghe_—I made moccasins for him 1074
26. _Waka′ñyañ iñya′ñkiñ-kte_—The holy (hoop) shall run 1075
Sioux glossary 1075
The Kiowa and Kiowa Apache 1078
Kiowa tribal synonymy 1078
Kiowa tribal sign 1078
Sketch of the Kiowa 1078
The Kiowa Apache 1081
Songs of the Kiowa 1081
1. _Da′ta-i so′da′te_—The father will descend 1081
2. _Da′k̔i′ñago (ĭm) zä′nteähe′dal_—The spirit army is approaching 1082
3. _Gu′ato ädâ′ga_—I scream because I am a bird 1082
4. _Da′ta-i nyä′hoănga′mo_—The father shows me the road 1083
5. _Dak̔iñ′a bate′yä_—The spirit (God) is approaching 1083
6. _Na′da′g äka′na_—Because I am poor 1084
7. _Ze′bät-gâ′ga igu′ănpa′-ima′_—He makes me dance with arrows 1084
8. _Be′ta! To′ngyä-gu′adăl_—Red Tail has been sent 1085
9. _Da′ta-i änka′ñgo′na_—My father has much pity for us 1085
10. _Da′ta-i iñka′ñtähe′dal_—My father has had pity on me 1085
11. _Dak̔iñ′ago äho′ähe′dal_—The spirit host is advancing 1086
12. _E′hyu′ñi degi′ăta_—I am mashing the berries 1087
13. _Go′mgyä-da′ga_—That wind shakes my tipi 1087
14. _Dak̔iñ′a daka′ñtähe′dal_—God has had pity on us 1087
15. _Anso′ gyätä′to_—I shall cut off his feet 1088
Kiowa glossary 1088
The Caddo and associated tribes 1092
Caddo tribal synonymy 1092
Caddo tribal sign 1092
Sketch of the Caddo 1092
The Wichita, Kichai, and Delaware 1095
Songs of the Caddo 1096
1. _Ha′yo ta′ia′ ă′ă′_—Our father dwells above 1096
2. _Wû′nti ha′yano′ di′witi′a_—All our people are going up 1096
3. _Nûna ĭ′tsiya′_—I have come 1097
4. _Na′tsiwa′ya_—I am coming 1097
5. _Na′-iye′ ino′ ga′nio′sĭt_—My sister above 1097
6. _Na′a ha′yo ha′wano_—Our father above (has) paint 1098
7. _Wû′nti ha′yano ka′ka′na′_—All the people cried 1098
8. _Na′wi i′na_—We have our mother below 1098
9. _Ni′ ika′ na′a_—Our grandmother and our father above 1099
10. _Hi′na ha′natobi′na_—The eagle feather headdress 1099
11. _Na′ aa′ o′wi′ta′_—The father comes from above 1099
12. _Na′ iwi′ o′wi′ta′_—See! the eagle comes 1100
13. _A′nana′ hana′nito′_—The feather has come back 1101
14. _Na′ iwi′ ha′naa′_—There is an eagle above 1101
15. _Wi′tŭ′ Ha′sini′_—Come on, Caddo 1101
Caddo glossary 1102
Authorities cited 1104
ILLUSTRATIONS
Page
+Plate+ LXXXV. Map of the Indian reservations of the United States showing the approximate area of the Ghost dance 653 LXXXVI. The prayer-stick 698 LXXXVII. Chief Joseph 712 LXXXVIII. Map showing the distribution of the tribes of the upper Columbia 716 LXXXIX. Smohalla and his priests 721 XC. Smohalla church on Yakima reservation 723 XCI. Interior of Smohalla church 727 XCII. Winter view in Mason valley showing snow-covered sagebrush 769 XCIII. Sioux ghost shirts from Wounded Knee battlefield 789 XCIV. Sioux sweat-house and sacrifice pole 823 XCV. Map of the country embraced in the campaign against the Sioux 850 XCVI. Map of Standing Rock agency and vicinity 855 XCVII. Map of Wounded Knee battlefield 869 XCVIII. After the battle 873 XCIX. Battlefield of Wounded Knee 875 C. Burying the dead 877 CI. Grave of the dead at Wounded Knee 879 CII. Battlefield after the blizzard 881 CIII. Arapaho ghost shirt, showing coloring 895 CIV. Arapaho ghost shirt—reverse 897 CV. Black Coyote 898 CVI. Biäñk̔i, the Kiowa dreamer 908 CVII. Biäñk̔i’s vision 910 CVIII. Kiowa summer shelter 913 CIX. The Ghost dance (buckskin painting) 915 CX. Sacred objects from the Sioux Ghost dance 916 CXI. Sacred objects from the Sioux Ghost dance 918 CXII. The Ghost dance—small circle 921 CXIII. The Ghost dance—larger circle 923 CXIV. The Ghost dance—large circle 925 CXV. The Ghost dance—praying 927 CXVI. The Ghost dance—inspiration 929 CXVII. The Ghost dance—rigid 931 CXVIII. The Ghost dance—unconscious 933 CXIX. The crow dance 935 CXX. Arapaho bed 962 CXXI. The sweat-lodge: Kiowa camp on the Washita 981 CXXII. Dog-soldier insignia 988
+Figure+ 56. Tenskwatawa the Shawano prophet, 1808 and 1831 670 57. Greenville treaty medal 671 58. Tecumtha 682 59. Harrison treaty pipe 688 60. Känakûk the Kickapoo prophet 693 61. Känakûk’s heaven 694 62. Onsawkie 698 63. Nakai′-doklĭ′ni’s dance-wheel 704 64. Smohalla’s flag 726 65. Charles Ike, Smohalla interpreter 728 66. Diagram showing arrangement of worshipers at Smohalla service 729 67. John Slocum and Louis Yowaluch 746 68. Shaker church at Mud bay 758 69. Wovoka 764 70. Navaho Indians 810 71. Vista in the Hopi pueblo of Walpi 812 72. A Sioux warrior—Weasel Bear 844 73. Red Cloud 846 74. Short Bull 851 75. Kicking Bear 853 76. Red Tomahawk 856 77. Sitting Bull the Sioux medicine-man 858 78. Sketch of the country of the Sitting Bull fight, December 15, 1890 859 79. Survivors of Wounded Knee—Blue Whirlwind and children 877 80. Survivors of Wounded Knee—Marguerite Zitkala-noni 878 81. Survivors of Wounded Knee—Jennie Sword 879 82. Survivors of Wounded Knee—Herbert Zitkalazi 880 83. Sitting Bull the Arapaho apostle 896 84. Two Kiowa prophecies (from a Kiowa calendar) 907 85. Poor Buffalo 908 86. Sitting Bull comes down (from a Kiowa calendar) 909 87. Ā′piatañ 912 88. Arapaho tipi and windbreak 957 89. Bed of the prairie tribes 963 90. Shinny stick and ball 964 91. Wakuna or head-feathers 964 92. The Thunderbird 969 93. Hummer and bull-roarer 974 94. Dog-soldier insignia—rattle and quirt 987 95. Diagram of awl game 1002 96. Sticks used in awl game 1003 97. Trump sticks used in awl game 1003 98. Baskets used in dice game 1004 99. Dice used in dice game 1005 100. Cheyenne camping circle 1026 101. Paiute wikiup 1049 102. Native drawings of Ghost dance—A, Comanche; B, Sioux 1060 103. Jerking beef 1066 104. Kiowa camping circle 1080
[Illustration: PL. LXXXV
INDIAN RESERVATIONS OF THE UNITED STATES IN 1890 Showing approximate area of the Ghost Dance ]
THE GHOST-DANCE RELIGION
By +James Mooney+
INTRODUCTION
In the fall of 1890 the author was preparing to go to Indian Territory, under the auspices of the Bureau of Ethnology, to continue researches among the Cherokee, when the Ghost dance began to attract attention, and permission was asked and received to investigate that subject also among the wilder tribes in the western part of the territory. Proceeding directly to the Cheyenne and Arapaho, it soon became evident that there was more in the Ghost dance than had been suspected, with the result that the investigation, to which it had been intended to devote only a few weeks, has extended over a period of more than three years, and might be continued indefinitely, as the dance still exists (in 1896) and is developing new features at every performance. The uprising among the Sioux in the meantime made necessary also the examination of a mass of documentary material in the files of the Indian Office and the War Department bearing on the outbreak, in addition to the study in the field of the strictly religious features of the dance.
The first visit of about four months (December, 1890–April, 1891) was made to the Arapaho, Cheyenne, Kiowa, Comanche, Apache, Caddo, and Wichita, all living near together in the western part of what was then Indian Territory, but is now Oklahoma. These tribes were all more or less under the influence of the new religion. The principal study was made among the Arapaho, who were the most active propagators of the “Messiah” doctrine among the southern tribes and are especially friendly and cordial in disposition.
On returning to Washington, the author received a commission to make an ethnologic collection for the World’s Columbian Exposition, and, selecting the Kiowa for that purpose as a representative prairie tribe, started out again almost immediately to the same field. This trip, lasting three months, gave further opportunity for study of the Ghost dance among the same tribes. After returning and attending to the labeling and arranging of the collection, a study was made of all documents bearing on the subject in possession of the Indian Office and the War Department. Another trip was then made to the field for the purpose of investigating the dance among the Sioux, where it had attracted most attention, and among the Paiute, where it originated. On this journey the author visited the Omaha, Winnebago, Sioux of Pine Ridge, Paiute, Cheyenne, and Arapaho; met and talked with the messiah himself, and afterward, on the strength of this fact, obtained from the Cheyenne the original letter containing his message and instructions to the southern tribes. This trip occupied about three months.
A few months later, in the summer of 1892, another journey was made to the West, in the course of which the southern tribes and the Sioux were revisited, and some time was spent in Wyoming with the Shoshoni and northern Arapaho, the latter of whom were perhaps the most earnest followers of the messiah in the north. This trip consumed four months. After some time spent in Washington in elaborating notes already obtained, a winter trip (1892–93) was made under another commission from the World’s Fair to the Navaho and the Hopi or Moki, of New Mexico and Arizona. Although these tribes were not directly concerned in the Ghost dance, they had been visited by apostles of the new doctrine, and were able to give some account of the ceremony as it existed among the Havasupai or Cohonino and others farther to the west. On the return journey another short stay was made among the Kiowa and Arapaho. In the summer of 1893 a final visit, covering a period of five months, was made to the western tribes of Oklahoma, bringing the personal observation and study of the Ghost dance down to the beginning of 1894.
The field investigation therefore occupied twenty-two months, involving nearly 32,000 miles of travel and more or less time spent with about twenty tribes. To obtain exact knowledge of the ceremony, the author took part in the dance among the Arapaho and Cheyenne. He also carried a kodak and a tripod camera, with which he made photographs of the dance and the trance both without and within the circle. Several months were spent in consulting manuscript documents and printed sources of information in the departments and libraries at Washington, and correspondence was carried on with persons in various parts of the country who might be able to give additional facts. From the beginning every effort was made to get a correct statement of the subject. Beyond this, the work must speak for itself.
As the Ghost dance doctrine is only the latest of a series of Indian religious revivals, and as the idea on which it is founded is a hope common to all humanity, considerable space has been given to a discussion of the primitive messiah belief and of the teachings of the various Indian prophets who have preceded Wovoka, together with brief sketches of several Indian wars belonging to the same periods.
In the songs the effort has been to give the spirit and exact rendering, without going into analytic details. The main purpose of the work is not linguistic, and as nearly every tribe concerned speaks a different language from all the others, any close linguistic study must be left to the philologist who can afford to devote a year or more to an individual tribe. The only one of these tribes of which the author claims intimate knowledge is the Kiowa.
Acknowledgments are due the officers and members of the Office of Indian Affairs and the War Department for courteous assistance in obtaining documentary information and in replying to letters of inquiry; to Mr De Lancey W. Gill and Mr J. K. Hillers and their assistants of the art and photographic divisions of the United States Geological Survey; to Mr A. R. Spofford, Librarian of Congress; to Mr F. V. Coville, botanist, Agricultural Department; Honorable T. J. Morgan, former Commissioner of Indian Affairs; Major J. W. MacMurray, first artillery, United States Army; Dr Washington Matthews, surgeon, United States Army; Captain H. L. Scott, seventh cavalry, United States Army; Captain J. M. Lee, ninth infantry, United States Army; Captain E. L. Huggins, second cavalry, United States Army, of the staff of General Miles; the late Captain J. G. Bourke, third cavalry, United States Army; Captain H. G. Browne, twelfth infantry, United States Army; Judge James Wickersham, Tacoma, Washington; Dr George Bird Grinnell, editor of “Forest and Stream,” New York city; Mr Thomas V. Keam and the late A. M. Stephen, Keams Canyon, Arizona; Rev. H. R. Voth, Oraibi, Arizona; General L. W. Colby, Washington, District of Columbia; Mr D. B. Dyer, Augusta, Georgia; Rev. Myron Eells, Tacoma, Washington; Mr Emile Berliner and the Berliner Gramophone Company, for recording, and Professors John Philip Sousa and F. W. V. Gaisberg, for arranging the Indian music; W. S. Godbe, Bullionville, Nevada; Miss L. McLain, Washington City; Addison Cooper, Nashville, Tennessee; Miss Emma C. Sickels, Chicago; Professor A. H. Thompson, United States Geological Survey, Washington; Mrs L. B. Arnold, Standing Rock, North Dakota; Mr C. H. Bartlett, South Bend, Indiana; Dr T. P. Martin, Taos, New Mexico, and to the following Indian informants and interpreters: Philip Wells, Louis Menard, Ellis Standing Bear, American Horse, George Sword, and Fire Thunder, of Pine Ridge, South Dakota; Henry Reid, Rev. Sherman Coolidge, Norcok, Sage, and Sharp Nose, of Fort Washakie, Wyoming; Charley Sheep of Walker river, Nevada; Black Coyote, Sitting Bull, Black Short Nose, George Bent, Paul Boynton, Robert Burns, Jesse Bent, Clever Warden, Grant Left-hand, and the Arapaho police at Darlington, Oklahoma; Andres Martinez, Belo Cozad, Paul Setkopti, Henry Poloi, Little Bow, William Tivis, George Parton, Towakoni Jim, Robert Dunlap, Kichai, John Wilson, Tama, Igiagyahona, Deoñ, Mary Zotom, and Eliza Parton of Anadarko, Oklahoma.
THE NARRATIVE
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