The book of woodcraft and Indian lore - Survival-training.info

Cornell UniversityLibraryThe original of tliis bool< is intine Cornell University Library.There are no known copyright restrictions inthe United States on the use of the text.http://www.archive.org/details/cu31924003521287

Copyright, 191 2, byErnest Thompson SetdnAll rights reserved, including that oftranslation into foreign languages,including the' Scandinavian

PREFACEFor over twenty-five years I have been giving the talks anddemonstrations that are gathered together in this book. Manyof them have appeared in magazines or in the "Birch-BarkRoll" thait has come out annually for ten years. But this isthe first time in which a comprehensive collection has beenmade of the activities, customs, laws, and amusements thathave been developed in my camps.Some of the related subjects I have treated at too great lengthfor enclosure in one book. Of this class are the "Life Historiesof Northern Animals," "Animal Stories," "Sign Language" and"Forestry," which appear as separate works. All are merelyparts of a scheme that I have always considered my life work,namely, the development or revival of Woodcraft as a schocrf forManhood.By Woodcraft I mean outdoor life in its broadest sense andthe plan has ever been with me since boyhood.Woodcraft is the first of all the sciences. It was Woodcraftthat made man out of brutish material, and Woodcraft in itshighest form may save him from decay.As the model for outdoor life in this country I took theIndian, and have thus been obliged to defend him against thecaliunnies of those who coveted his possessions. In givingthese few historical extracts to show the Indian character, itmust be remembered that I could give himdreds, and that practicallyall the travelers who saw with their own eyes are of onemind in the matter.Commissioner Robert G. Valentine, of the Indian Bureau,the first Indian Commissioner we have ever had who knew andsjrmpathized with the Indians, writes after reading my manuscript:

"Preface"On the question of the character of the Indians I am inabsolute accord with you on everything that I beUeve any onewould consider a basic point. In speech after speech I haveandfought the idea that Indians were cruel or lazy or vicious,dwelt on their positive virtues — among these their sense ofhumor, and their deep reverence."*The portions of the manuscript called "Spartans of the West,and " Campfire Stories of Indian Character, " have been submittedto George Bird Grinnell, of New York, whose life hasbeen largely spent among the Indians, and have received fromhim 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 exceptionto certain details, but no one denies the main contentionsin regard to the character of the Indian, or the historical accuracyof the "Campfire Stories."Gen. Nelson A. Miles, for example, writes me: "History canshow no parallel to the heroism and fortitude of the AmericanIndians in the two hundred years' fight during which theycontested inch by inch the possession of their country against afoe infinitely better equipped with inexhaustible resources, andin overwhelming numbers. Had they even been equal innumbers, 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 NobleSix Hundred at Balaclava, as the ideals of human courageand self-sacrifice, and yet I know of nothing in all history thatwill compare with the story of Dull Knife as a narrative ofmagnificent heroism and human fortitude.While I set out only to justify the Indian as a model for our*The great racial defects of the Indians were revengefulness and disunion,and, latterly, proneness to strong drink. They taught the duty of revenge;so that it was easy to begin a feud, but hard to end one. Instead of anation, they were a multitude of factions, each ready to join an outsiderfor revenge on its rival neighbor. This incapacity for team play pre-ivented the development of their civilization and proved their ruin.

Prefaceboys in camp, I am not without hope that this may lead toameasure of long-delayed justice being accorded him. He asksonly the same rights as are allowed without question to all othermen in America — the protection of the courts, the right toselect his own religion, dress, amusements, and the equalright to the pursuit of happiness so long as his methods do notconflict with the greater law of the land.This book is really the eleventh edition of the "Birch-BarkRoll," which I have published yearly and expanded yearly since1902. On the first day of July that year I founded the firstband of Woodcraft Indians. Since then the growth of themovement has called for constant revision and expansion. Inthe present volume, for the first time, I have fully set forth ajustification of my Indian Ideal.I am deeply indebted to my friend, Edgar Beecher Bronson,for permission to include the History of Chief Dull Knife'sMarch, 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. CharlesScribner's Sons for permission to quote from Capt. J. O. Bourke'swritings, to J. W. Schultz for the use of his charming story of"No-Heart," to Messrs. The Fleming H. Revell Co., for permissionto quote F. W. Calkins' story of the "Two WildernessVoyagers," to Miss Alice C. Fletcher for the use of two Indiansongs from her book "Indian Story and Song," as noted, toEdward S. Curtis for the use of Sittmg Bull's "War Song,"to Miller Jordan and Geo. L. White for help in revising theparts on organization and honors, to Dr. Clinton L. Baggfor help m the "First Aid," to Dr. C. C. Curtis for the identificationof 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 " Teachingsof Wabasha I."Also to Robert G. Valentine (Indian Commissioner) andGeorge Bird Grinnell of New York for critical reading of thehistorical parts of the book.«ii

PrefaceWhen I was a b(^ I hungered beyond expression ^01 justsuch iriformation as I have tried herein to impart. It wouldbe a great joy to me if I could reach and help a considerablenumber of such heart-hungry boys tormented with an insatiateinstinct for the woods, and if I fail of this, I shall at least havethe lasting pleastires of having lived throu^ these thingsmyself and of having written about them.VlU

PrefaceCONTENTSPAGEvTable of the Seventeen Sections:I. Principles of ScoutingNine Important Principles 3Recreation 4Camp-life 4Self-government, with Adult Guidance .4The Magic of the Campfire .... 4Woodcraft Pursuits 5Honors by Standards 6Personal Decoration for Personal Achievements6A Heroic Ideal 6Picturesqueness in Everything .... 7The Ideal 7II.The Spartans of the WestThe Indian Way 9The Indian's Creed 11The Dark Side 13The Bright Side 18Reverence 20Cleanliness 24Chastity 27Bravery 28Thrift and Providence 29Cheerfulness or the Merry Indian . . 31Obedience 32Kindness 34Hospitality 36Treatment of Their Women .... 37Coxurtesy and Polite Behavior ... 41Honesty 43ix

ContentsThe Spartans of the West—ContinuedTruthfulness and Honor 45Temperance and Sobriety 47Physique 49In General 51SummarySSStandard Indian Books 59III.The Purpose and Laws of the Woodcraft IndiansThe Redman's Way 61Watchword 61Totem 61War-cry 62Sign 62The Laws 62The Rulers of the Nation 64The Great Council 64The High Council of Guidance ... 64The Medicine Lodge or Lodge ofthe OldGuides 64The Initiation of a Brave 65The Little Lodge 67The Big Lodge 68The Laws for the Ruling of the Tribe . .691. Name 692. Purpose 693. Who May Enter 694. Councils 705. The Rulers of the Tribe .... 70The Vow of the Head Chief ... 72The Vow of Each Brave .... 726. Changes of the Law 727. Dues 728. Secret 729. Laws and Punishments 72The Band or Clan 73Costumes 73Titles of Nobles 74Badges of Rank 75The Standard 76Totems 77X

1ContentsPtnrfosE AND Laws of the Woodcraft Indians—CoMto'M«e(fOrder of Doings in Council 7How to Begin 7The Tally Book and How to Keep It . . 8For Example 8The Indian Laws in Brief 8The War-cry of the Band 8IV.Honors and Degrees and Indian Names:HonorsDecorations for Individual Honors . . .gDecorations for Group Honors or Degrees .gStandards of Honors ....... gRed Honors:HeroismgRidinggGeneral AthleticsgAthletic Specialties icWater Sports and TravelicMountain Climbing ...... icTarget ShootingicEyesighticBig-game HuntingicWhite Honors:Campercraft and Scouting . . . . icArchery 11Long Range, Clout, or Flight Shooting . 1FishingBait Casting 11Blue Honors:Nature Study — Vertebrates .... 11Nature Study — Lower Forms of Life . iiGeology, etcuPhotographyiiThe Degrees in WoodcraftiiAthlete (Song-adis) uCamper (Gabeshiked)isCamp Cook (Chabakwed)isCamp Craftsman (Enokid) i;Camp Doctor (Mashkiki) i:gII

G)ntentsDegrees in Woodcrapt— ContinuedCanoeman (Chemaunigan) 124Fisherman (Gagoiked) 125Forester (Mitigwakid) 126Frontier Scout (Gimab) 128Gleeman or Camp Conjurer (Nagamed) . 129Herald or Crier (Bibaged) 129Horseman (Bebamomigod) 130Hunter (Gaossed) 131Mountaineer (Wadjiwed) 132Pathfinder or Scout (Mikan) 133Scout Runner (Kee-mo-sah'-bee) . , . . 134Sharpshooter (Godaakwed) 135Star Wiseman (Gijiged) 136Swimmer (Shingebis) 137Traveler (Bebamadisid) 137Village Scout or Big Village Scout (Odenawinini)138Whiteman's Woodcraft (Dibaakid) . . .139Wise Woodman (Nibwaka-winini) . . . 140Winning a Name 141Indian Names that Have Been Won by Scouts 142English Names that Have Been Given . . 143Indian Names Given in Ridicule .... 144English Names Given in Ridicule . . . 144Names Given to Women 144V. Woodland Songs, Dances, and CeremoniesOmaha Tribal Prayer 145Sitting Bull's War Song 146The Ghost Dance Song 147The Peace Pipe Ceremony 148The Scalp Dance^49Bird Dance Song 150The Mujje Mukesin 150The Lament 152The Caribou Dance 152The Dance of the White Caribou .... 154The Dog Dance 156The Ojibwa Snake Dance 1582di

Woodland Songs, Dances, and Cebemonies— ContinuedThe Hunting of Mishi-Mokwa .... 159Indian Song Books 164The Weasel in the Wood, . . . . . . 164Le Furet 165Rouser or Reveille 166VLVn.Suggested ProgramsA Series of Monthly Programs .... 167Suggestions for Evenings . . . . . .171Ammal Story Books for Evenings . . • 172Indoor or Winter Activities 173Handicraft 173Games 173Studies 174Songs 174Dances . 174Robe Contest 174Suggested Camp Routine . . . . . . 176Good Program of an Entertainment at aCoxmcil 176Indoor Competition for a Prize . . . . 176One-day Hikes 177General Scouting IndoorsHandicraft Stunts 180Fork and Spoon, 180Needle Case 180Tackle Boxi8C>Peach Stone Basket 180Turkey Call 180Chicken Squawk 180Picture Frames 180Birch-bark Vessels 182Souvenir Spoons 182Knots 183Fireside Trick 186The Lone Star Trick 186Bird Boxes or Houses 187How to Raise Some Money 190xiii

VIII.IX.ContentedGeneral Scouting OutdoorsRubbing-stick Fire 194Hiking in the Snow 194Weather Wisdom 199Outdoor Proverbs 201The Stars 202The Pleiades as a Test of Eyesight . . . 208The Twin Stars 211The Planets 211The Moon 213Making a Dam 213When Lost in the Woods 214Indian Tweezers 215A Home-made Compass 216An Indian Clock, Shadow Clock or Sundial . 216Lights 217Hunter's Lamp . , 217Woodman's Lantern 217Camp Loom and Grass Mats 219Navaho Loom 220Camp Rake 222Camp Broom 223Building a Boat 224A Dugout Canoe 225Camp Horn 226Sleep Outdoors 226The Gee-string Camp 227SlGNAlING AND INDIAN SiGNSSign Language 228Picture-writing 239Blazes and Indian Signs 245Blazes 245Stone Signs 247Grass and Twig Signs 247Smoke Signals 248Signal by Shots 249Special Signs 249Weather Signals 251Signals on the Railway 252The Code 253xiv

ContentsSignaling and Indian Signs— ContinuedColors i . i

G)ntentsGames for the CAiSP—'ContinuedStill-hunting the Buck, or the Deer Htuit . . 283The Bear Hunt .286Spearing the Great Sturgeon 288Canoe Tag 290Scouting 290Quicksight 291Far-sight or Spot-the-rabhit ..... 292Home Star or Pole Star 292Rabbit Hunt . 293Arrow Fight 293Hostile Spy 294Scout Messenger 295Challenge for Scout Messenger .... 295Tree the Coon 296Navajo Feather Dance 296Feather Football or Feather-blow . . . 297Cock-fighting 297One-legged Chicken Fight 297Stronghand 297Badger-pulling 298Stung, or Step-on-the-rattler 298Buffalo Chips 298Rat-on-his-lodge 299Watching by the Trail 300Trailing 300Apache Relay Race 301The Weasel in the Wood 301Throwing the Spear 301Water-boiling Contest 302Medley Scouting 302XII.Health and Woodland MedicineFirst Aid::':'>'::.To Revive from Drowning 305Sunstroke 306Burns and Scalds 306Hemorrhage or Internal Bleeding . . . 306Cuts and Wounds 307Lightning 307Shock or Nervous Collapse. 307zvi

ContentsFirst Aid— ContinuedFainting 307Mad Dog or Snake Bite 308Insect Stings 308Tests of Death 308Cinders or Sand in the Eye .... 308Books Recommended 308Wildwood Remedies or Simples:Antiseptic or Wound Wash 309Balm for Wounds 309Bleeding, to Stop 309Bowel Complaint 309Bowel Tonic 309ChUls and Fever 309Cold or Fever Cure 309Cough Remedy 309Cough and Irritated Throat . . . . 312Cough and Limg Remedy 312Diuretic 312Face-ache 312Inflammation of the Eyes or Skin . . . 312Ink 312Lung Balm 312Nose-bleed 312Nose Stopped up at Night 312Pimples and Skin Rash 312Poison Ivy Sting 312Purge, Mild 314" Strong 314" Fierce 3^4Rheumatism3^4Sores and Wounds 315Sunburn3^5Sweater 316Tapeworm3^6Throat Irritation (at night) 317Tonic 317Wash for Sore Throat 317Worms•.317Worms and Tonic 318xvii

G>ntentsWild-wood Remedies or Simples— ContinuedWound Wash, (see Antiseptic) . . . 318Indian Bath or Sweat Lodge . . . . 318Latrine . , 319The Keen Eyes of the Indian . . . .319Near-sightedness 319The Remedy 319Dry Socks 320XIII.Shut Your Mouth and Save Your LifeDon't Turn out Your Toes Much ....320. 321Tobacco 321Sex Matters 323Starvation Foods in the Northern Woods . 324Rabbits 325Mice 327Ants 327Insect Borers 327Rawhide and Leather 327Bark and Buds 328Toadstools 328Lichens 329Iceland Moss 329Reindeer Moss 330Rock Tripe 331Drinks: Labrador Tea 333Natural HistoryOur Common Birds, or Forty Birds thatEvery Boy Should Know 334How to Stiiff a Bird 352Making a Skin 353Mounting the Bird 359Owl-stuffing Plate 363Stuffing an Animal 363Preserving Small Mammal Skins . .365Directions for Measurement . . . .365Directions for the Preparation of Skins .367Trapping Animals 369The Secrets of the Trail 369Trailing .370Hard to Photograph Tracks 370xviii

G)ntentsNatural History— ContinuedNo Two Tracks alike 371Dog and Cat 372Wolf 375Rabbits and Hares 377The Newton Jack-rabbit 379Fox 382The Fox's Hunt 385Closing In 388Books and Articles Recommended . . • 390XIV.XV.Mushrooms, Fungi or ToadstoolsAbundance 391Dangers 392Symptoms of Poisoning 392Remedy 392To Make Spore Prints for Study . . .393Poisonous Toadstools 394Unwholesome but Not Deadly Toadstools .399Wholesome Toadstools 402Uncertain Kinds 407Cautions for the Inexperienced .... 409Mushroom Growing 409Books Recommended 409ForestryFifty Common Forest Trees of Eastern NorthAmerica4irPines 411Spruces 413Cedars4^5Poplars / 417Walnuts 418Birches 423Hornbeams 425Oaks 426Chestnuts 431Elms 431Gums 436Maples 438Basswoods , , . . 44c

ContentsForestry— ContimtedAshes 442Books Recommended 443XVI.Some Indian WaysTeepees 444Storm-cap or Bull Boat 444Putting up the Teepee 448Teepee Life 449Hairy-Wolf's Teepee 451Art 454Indian Seats 455Head Band 458Warbonnet or Headdress 459Its Meaning 459Plenty-Coups 461Details of the Warbonnet 463Making the Warbonnet 464Indian Costume 465War-shirt 465Leggings 469Moccasins 469War-clubs 469Paddles 469Drum 469Peace Pipe 469The Indian or Willow Bed 471Indian Paints 475Indian Dyes 477Naming the Camp or Keeping the Winter Count 478Archery 478How to Make a Bow 479Holding and Drawing 481The Warbow of the Penobscots . . . .481Scalps 483Indian Work 484XVII. Campfire Stories or Glimpses of IndianCharacterThe Teachings of Winnemucca .... 485The Teachings of Wabasha 1 485xz

ContentsCampfire Stories— Continuedor Glimpses of Indian CharacterThe Lessons of Lone Chief 486The Teachings of Tshut-che-nau .... 487Courage or the Trained Scout 488An Indian Prayer 488Genesis (Omaha) 488The Quiche's Story of Creation .... 489Clean Fatherhood 490Omaha Proverbs 490The Medicine Man and His Ways . . .490The Indian Silence 491The Indian Babes in the Woods . . . 492The Story of No-Heart 493Tecumseh 500Kanakuk, the Kickapoo Prophet . . . 502Chief Joseph of the Sahaptin .... 504White Calf, Chief of the Blackfeet ... 507Wovoka, the Prophet 510The Apache Indian's Case 513The Wiping-out of Nanni-Chaddi . . . 515The EndiDg of Dull Knife's Band ... 524The Message of the Indian 548IndexS53zn

THE BOOK OF WOODCRAFT

LPrinciples of ScoutingTHISNine Important Principles of Scoutingis a time when the whole nation is turningtoward the Outdoor Life, seeking in it the physicalregeneration so needful for continued nationalexistence — is waking to the fact long known to thoughtfulmen, that those live longest who live nearest to the ground— that is, who live the simple Ufe of primitive times, divested,however, of the evils that ignorance in those times begot.Consumption, the white man's plague since he has becomea house race, is vanquished by the sun and air, andmany ills of the mind also are forgotten when the suffererboldly 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; NatureStudy is the intellectual side of sport.I should like to lead this whole nation into the way ofliving outdoors for at least a month each year, reviving andexpanding a custom that as far back as Moses was deemedessential to the national well-being.Not long ago a benevolent rich man, impressed with thisidea, chartered a steamer and took some hundreds of slumboys up to the Catskills for a day in the woods. They wereduly landed and told to "go in now and have a glorioustime." It was like gathering up a netful of catfish and

I4 The Book of Woodcraftthrowing them into the woods, saying, " Go and have aglorious time."The boys sulked around and sullenly disappeared.hour later, on being looked up, they were found in groupsunder the bushes, smoking cigarettes, shooting "craps,"and playing cards — the only things they knew.Thus the well-meaning rich man learned that it is notenough to take men out of doors. We much also teachthem to enjoy it.The purpose of this book is to show how Outdoor Lifemay be followed to advantage.AnNine leading principles are kept in view:, (i) This movement is essentially for recreation.'(2) Camp-life. Camping is the simple Ufe reduced to"actual practice, as well as the culmination of the outdoor Kfe.Camping has no great popularity to-day, because menhave the idea that it is possible only after an expensivejourney to the wilderness; and women that it is inconvenient,dirty, and dangerous.These are errors. They have arisen because camping asan art is not understood. When intelligently followed,camp-life must take its place as a cheap and dehghtful wayof living, as well as a mental and physical savior ofthosestrained or broken by the grind of the over-busy world.The wilderness affords the ideal camping, but many ofthe 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 fromwithout is a poor thing when you can get control fromwithin. As far as possible, then, we make these camps selfgoverning.Each full member has a vote in affairs.(4) The Magic of the Campfire. What is a camp withouta campfire? — no camp at all, but a chilly place in a

'Principles of Scouting 5landscape, where some people happen to have somethings.When first the brutal anthropoid stood up and walkederect — was man, the great event was symbolized andmarked 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, friendlygathering, council. All the hallow of the ancient thoughts^hearth, fireside, home is centred in its glow, and the hometieitself is weakened with the waning of the home-fire.Not in the steam radiator can we find the spell; not in thewater coil; not even in the gas log; they do not reach theheart. Only the ancient sacred fire of wood has power totouch and thrill the chords of primitive remembrance.When men sit together at the campfire they seem to shedall modem 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, mostlyyour love; and having camped in peace together, is a lastingbond 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. -(s) Woodcraft Pursuits. Realizing that manhood, notscholarship, is the first aim of education, we have sought outthose pursuits which develop the finest character, the finestphysique, and which may be followed out of doors, which, ina word, make for manhood.By nearly every process of logic we are led primarily toWoodcraft — that is. Woodcraft in a large sense — meaningevery accomplishment of an all-round Woodman — Rid-1ing. 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(

6 The Book of Woodcraftwhich Wild Animal Photography is an important branch;but above all, Heroism.Over three hundred deeds or exploits are recognized inthese various departments, and the members are givendecorations that show what they achieved(6) Honors by Standards. The competitive principle isresponsible for much that is evil. We see it rampant inour colleges to-day, where every effort is made to discoverand develop a champion, while the great body of students isneglected. That is, the ones who are in need of physicaldevelopment do not get it, and those who do not need it areover-developed. The result is much unsoundness of manykinds. A great deal of this would be avoided if we strove toIn ourbring all the individuals up to a certain standard.non-competitive tests the enemies are noV the otherfellows,"but time and space, the forces of Nature. We try not todown the others, but to raise ourselves. A thorough applicationof this principle would end many of the evils nowdemoralizing college athletics. Therefore, all our honorsare bestowed according to world-wide standards. (Prizesare not honors.)(7) Personal Decoration for Personal Achievements.The love of glory is the strongest motive in a savage. Civilizedman is supposed to find in high principle his masterimpulse.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 towork with. I face the facts as they are. All have a chancefor glory through the standards, and we blazon it forth inpersonal decorations that all can see, have, and desire.(8) A Heroic Ideal. The boy from ten to fifteen, like thesavage, is purely physical in his ideals. I do not know thatI ever met a boy that would not rather be John L. Sullivan

than Darwin or Tolstoi.Principles of Scouting 7Therefore, I accept the fact, andseek to keep in view an ideal that is physical, but also clean,manly, heroic, already famiUar, and leading with certaintyto higher things.(9) Picturesqueness in Everything. Very great importanceshould be attached to this. The effect of the picturesqueis magical, and all the more subtle and irresistiblebecause it is not on the face of it reasonable. The charm oftitles and gay costumes, of the beautiful in ceremony,phrase, dance, and song, are utilized in all ways.THE IDEALWhen two or three young people cam.p out, they can liveas a sort of family, especially if a grown-up be with them;but when a dozen or more are of the party, it is necessaryto organize.What maimer of organization will be practical, and alsogive full recognition to the nine principles of scouting?What form of government lends itself best to —Recreation;Outdoor Life;Self-rule;The Campfire;Woodcraft traditions;Honors by standards;Personal decoration for personal achievement;A heroic ideal;Picturesqueness in all things?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 appropriatethings to do outdoors; it is so plastic that it can be adopted

8 The Book of Woodcraftin whole or in part, at once or gradually; its picturesquenesstakes immediate hold of all; and it lends itself so well to ourobject that, soon or late, other forms of organization areforced into its essentials.No large band of boys ever yet camped out for a monthwithout finding it necessary to recognize a leader, a seniorJorm (or ruling set whose position rests on merit), somewise grown person to guide them in difficulties, and a placeto display the emblems of the camp; that is, they haveadopted the system of the Chief, Council, Medicine Manand Totem-pole.Moreover, the Ideal Indian stands for the highest typeof primitive life. He was a master of woodcraft, andunsordid, clean, manly, heroic, self-controlled, reverent,truthful, and picturesque always.America owes much to the Redman. When the strugglefor freedom came on, it was between men of the same bloodand bone, equal in brains and in strength. The Britishhad the better equipment perhaps. The great advantageof the American was that he was a trained scout, and thistraining which gave him the victory he got from theRedman.But the Redman can do a greater service now andin the future. He can teach us the ways of outdoorlife, the nobility of courage, the joy of beauty, theblessedness of enough, the glory of service, the powerof kindness, the super-excellence of peace of mind andthe scorn of death. For these were the things that theRedman stood for; these were the sum of his faith.

ILNodoctrine.The Spartans of the WestWORLD-MOVEMENT ever yet grew as a mereIt must have some noble example; aHvingj appealing personality; some man to whomwe can point and say, "This is what we mean." All thegreat faiths of the world have had such a man, and for lackof one, many great and flawless truths have passed into thelumber-room.To exemplify my outdoor movement, I must have a manwho was of this country and cUmate; who was physicallybeautiful, clean, unsordid, high-minded, heroic, picturesque,and a master of Woodcraft, besides which, he must be alreadywell-known. I would gladly have taken a man of ourown race, but I could find none. RoUo the Sea-King,King Arthur, Leif Ericsson, Robin Hood, Leatherstocking,all suggested themselves, but none seemed to meet therequirements, and most were mere shadows, utterly unknown.Surely, all this pointed the same way. Therewas 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 calledmy organization "Woodcraft Indians."* And yet, I amtold that the prejudice against the word "Indian" hashurt the movement immensely. If so, it is because we donot know what the Indian was, arid this I shall make it my•Also called Seton Indians and Indian- Scouts.

lo The Book of Woodcraftsad and hopeful task, at this late day, to have ourrealize.peopleWe know more about the Redman to-day than ever wedid. Indeed, we knew almost nothing of him twenty yearsago. We had two pictures offered us; one, the ideal savageof Longfellow, the primitive man, so noble in nature that hewas incapable of anything small or mean or wicked; theother was presented by those who coveted his possessions,and, to justify their robberies, they sketched the Indianas a dirty, filthy, squalid wretch, a demon of cruelty andcowardice, incapable of a human emotion, and never goodtill dead.Which of these is the true picture? Let us calmly examinethe pages of history, taking the words and records ofRedmen and white, friends and foes of the Indian, and beprepared to render a verdict, in absolute accordance withthat evidence, no matter where it leads us.Let us begin by admitting that it is fair to take the bestexamples of the red race, to represent Indian philosophyand goodness; even as we ourselves would prefer beingrepresented by Emerson, Tolstoi, - Lincoln, Spencer, Peabody,General Booth, or "Whitman, rather than by theborder ruffians and cut-throat outlaws who were the principalexemplars of our ways among the Indians.It is freely admitted that in all tribes, at all times, therewere 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 ownpeople, and barely tolerated.We must in fairness judge the Indian and his way of lifeand 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,

The Spartans of the West iiand many that loved their own people and were in no wisetouched 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 mayfairly assume that we have outUned the creed of the bestIndians.These are the main thoughts in the Redman's creed:(i) While he believed in many gods, he accepted theidea of one Supreme Spirit, who was everywhere all thetime; whose help was needed continually, and might besecured by prayer and sacrifice.(2) He believed in the immortaUty of the soul, and thatits future condition was to be determined by its behavior inthis hfe.(3) He reverenced his body as the sacred temple of hisspirit; and believed it his duty in all ways to perfect hisbody, that his earthly record might be the better.We carmot, short of ancient Greece, find his equal inphysical perfection.(4) He beheved in the subjection of the body by fasting,whenever it seemed necessary for the absolute dominationof the spirit; as when, in some great crisis,the need for better insight.that spirit felt(5) He believed in reverence for his parents, and in oldage supported them, even as he expected his children tosupport him.(6) He believed in the sacredness of property. Theftamong Indians was unknown.(7) He believed that the murderer must expiate hiscrime with his life; that the nearest kin was the properavenger, but that for accidental manslaughter compensationmight be made in goods.

12 The Book of Woodcraft(8) He believed in cleanliness of body.(9) He beKeved in purity of morals.(10) He believed in speaking the truth, and nothing butthe truth. His promise was absolutely binding. He hatedand despised a Uar, and held all falsehood to be an abomination.(11) He believed in beautifying aU things in his Hfe.He had a song for every occasion — a beautiful prayerfor every stress. His garments were made beautiful withpainted patterns, feathers, and quill-work. He had dancesfor every fireside. He has led the world in the making ofbeautiful baskets, blankets, and canoes; while the decorationshe put on lodges, weapons, clothes, dishes, anddwellings, beds, cradles, or grave-boards, were among thecountless evidences of his pleasure in the beautiful, as heunderstood it.(12) He believed in the simple life.He held, first, that land belonged to the tribe, not to theindividual; next, that the accumulation of property was thebeginning of greed that grew into monstrous crime.(13) ' He believed in peace and the sacred obligations ofhospitality.(14) He beheved that the noblest of virtues was courage,and that, above all other qualities, he worshipped andprayed for. So also he beheved that the most shameful ofcrimes was being afraid.(is) He believed that he should so Hve his life that thefear of death could never enter into his heart; that when thelast call came he should put on the paint and honors of ahero going home, then sing his death song and meet theend in triumph.If we measure this great pagan by our Ten Commandments,we shall find that he accepted and obeyed them, all

The Spartans of the West 13but the first and third: that is, he had many lesser godsbesides the one Great Spirit, and he knew not the SabbathDay of rest. His religious faith, therefore, was much thesame as that of the mighty Greeks, before whom all theworld of learning bows; not unUke that of many Christiansand several stages higher than that of the Huxley andother modern schools of materialism.OHE DARK SIDEThese are the chief charges against the Indian:First: He was cruel to his enemies, even torturing themat the stake in extreme cases. He knew nothing about forgivingand loving them.In the main, this is true. But how much less cruel he wasthan the leaders of the Christian Church in the MiddleAges! What Indian massacre will compare in horror withthat of St. Bartholomew's Eve or the Massacre of Glencoe?Read the records of the Inquisition, or the Queen Marypersecutions in England, or the later James II. abominationsfor further light!There was no torture used by the Indians that was notalso used by the Spainards. Every frontiersman of theIndian days knows that in every outbreak the whites werethe aggressors; and that in every evil count -^ robbery,torture and massacre — they did exactly as the Indiansdid. "The ferocity of the Redman," says Bourke,"has been more than equaled by the ferocity of theChristian Caucasian." ("On the Border with Crook,"p. 114.)There are good grounds for stating that the Indians werecruel to their enemies, but it is surprising to see how little ofthis cruelty there was in primitive days. In most cases theenemy was killed in battle or adopted into the tribe; very,

14 The Book of Woodcraftvery rarely was he tortured. Captain Clark says of theCheyennes:"There is no good evidence that captives have been burnedat the stake, flayed aUve, or any other excruciating tortureinflicted on persons captured by these fierce, war-loving andenterprising barbarians. " (" Sign Language," p. io6.)But we know now that the whites did use diabolicaltortures in their dealings with the Indian, and deliberatelyand persistently misrepresented him in order to justifytheir own atrocities.The whites, however, had print to state their case, whilethe Indians had none to tell their story or defend them.Furthermore, it is notorious that aU massacres of Indiansby the whites were accomplished by treachery in times ofpeace, while all Indian massacres of whites were in time ofwar, to resist invasion.At present, I know of no exceptionto this rule.*In almost every case, it must be said that the armyofficers and men were personally guiltless. They wereimpressed with the heroism of the Indians, admired themfor their bravery, were horrified by the wickedness of theorders sent them, and did all they could to mitigate theatrocious policies of the shameless Indian Bureau. Butthere were instances in which the army officers showedthemselves the wiUing tools of the poHticians. Among thenotorious cases was the cold-blooded massacre, in 1864, byCol. J. H. Chivington, of several hundred Cheyennes.Men, women, and children had surrendered and disarmed,and were, indeed, at the time, under mihtary protection.The fiendish cruelty and cowardice of that one attack onthese defenseless beings was enough to more than justify•Many supposed massacres by Indians are now known to have been the work •{whites disguised as Indians.

The Spartans of the West 15everything the Cheyennes have ever done to the race of theassassins. (See "Century of Dishonor," pp. 341-358.)Still worse was the Baker massacre of Blackfeet, onJanuary 23, 1870.A border ruffian, a white man named Clark, had assaulteda young Indian, beating him severely, and the Indian, inretaliation, had killed Clark and gone off into Canada.Without troubhng to find the guilty party, or even the bandhe belonged to, Brevet Col. E. M. Baker, major SecondCavalry, stationed at Fort Shaw, marched out, underorders from Gen. Philip H. Sheridan, to the nearest Indianvillage, on Marias River; as it happened, they were peaceable,friendly Indians, under Bear's Head. Withoutwarning, the soldiers silently surrounded the sleepingvillage. But the story is better told by Schultz, whowas on the spot later, and heard it all from those whosaw:"In a low tone Colonel Baker spoke a few words to his men,telling them to keep cool, aim to kill, to spare none of theenemy; and then he gave the command to fire. A terriblescene ensued. On the day previous, many of the men of thecamp had gone out toward the Sweetgrass Hills on a grandbuffalo hunt; so, save for Chief Bear's Head and a few old men,none were there to return the soldiers' fire. Their first volleywas aimed low down into the lodges, and many of the sleepingpeople were killed or wounded in their beds. The rest rushedout, men, children, women, many of the latter with babes intheir arms, only to be shot down at the doorways of their lodges.Bear's Head, frantically waving a paper which bore testimonyto his good character and friendliness to the white men, rantoward the command on the bluff, shouting to them to ceasefiring, entreating them to save the women and children; downOf the morehe also went with several bullet holes in his body.than four hundred souls in camp at the time, very few escaped.And when it was all over, when the last wounded woman andchild had been put out of misery, the soldiers piled the corpses

6"1The Book ofWoodcrafton overturned lodges, firewood and household property, and setfire to it all." Several years afterward I was on the ground. Everywherescattered about in the long grass and brush, just where thewolves and foxes had left them, gleamed the skulls and bones ofthose who had been so ruthlessly slaughtered. 'How couldthey have done it?' I asked myself, time and time again.What maimer of men were these soldiers who deliberately shot'down defenseless women and innocent children? ' They had noteven the excuse of being drunk; nor was their commandingoflicer intoxicated; nor were they excited or in any dangerwhatever. Deliberately, coolly, with steady and deadly aimthey shot them down, killed the wounded, and then tried toburn the bodies of their victims. But I will say no more aboutit. Think it over, yourself, and try to find a fit name for menwho did this. " ("My Life as an Indian, " pp. 41-2.)According to G. B. Grinnell, one hundred and seventy-sixinnocent persons were butchered on this day of shame;ninety of them women, fifty-five babies, the rest chieflyvery old or very young men, most of the able-bodiedhunters being away on a hunt. No punishment of anykind was given the monster who did it.There is no Indian massacre of whites to compare withthis shocking barbarity, for at least the Indian always hadthe excuse that war had been declared, and he was acting on thedefensive. Of a similar character were the massacres atCos Cob, 1641; Conestoga, 1763; Gnadenwhutten, 1782;Coquille River, 1854; Wounded Knee, 1890; and a himdredmore that could be mentioned. And no punishment was evermeted out to the murderers. Why? First, because apparentlythe Bureau at Washington approved; second, because"An Indian has no legal status; he is merely a live andparticularly troublesome animal in the eye of the law.(New York Times, February 21, 1880.) (See "Century ofDishonor," p. 367.) Governor Horatio Seymour says:

The Spartans of the West 17"Every human being born upon our continent, or who comeshere from any quarter of the world, whether savage or civilized,can go to our courts for protection — except those who belongto the tribes who once owned this country. The cannibal fromthe islands of the Pacific, the worst criminals from Europe,Asia or Africa, can appeal to the law and courts for their rightsof person and property — all save our native Indians, who,above all, should be protected from wrong." (Century ofDishonor, " title-page.)And this is the land whose Constitution grants equalrights to all alike. This is the land that waxes virtuouslyindignant when Russia expels or massacres Nihilists, Polesor Jews. Have we not enough courage left to face the simpletruth that every crime of despotism in Russia has beenmore than doubled in atrocity by what has but recentlybeen done in America? Nihilists, Jews and Poles werecertainly breaking the law, usually plotting against theGovernment, when attacked. Russia never used burningsat the stake, as did the American unofficial Indian-kiUers.And never did Russia turn batteries of machine-guns onmasses of men, women and children who were absolutelyquiet, xmarmed, helpless and submissive: who had indeedthrown themselves on the mercy of the Government, andwere under its protection.Americans were roused to a fury of indignation by doubttulnewspaper accounts of Spanish misrule in Cuba. Butthe atrocities so credited to Spain pale into insignificancebeside the mispeakable abominations proved against theUnited States by records of its own officials in its dealingswith the native American race during the last hundredyears.There are many exceptions to this charge that theIndian is cruel to his enemies, enough, almost, to justify acomplete rebuttal, and among these was none niore honor-

"i8 The Book of Woodcraftably distinguished than Tecumseh, the war chief of theShawnees; perhaps the greatest of all historic Indians.Like a new incarnation of Hiawatha, he planned a defensivefederation of the whole red race, and led them inwar, that he might secure for them lasting peace. Allgreat Indians had taught the doctrine "Love your friend."But Tecumseh was the first in authority to extend theheaven-taught precept, so they should be kind, at least, totheir enemies; for he put an end in his nation to all torturingof prisoners.Above all whose history is fully known, Tecumseh wasthe ideal noble Redman realized; nevertheless, he was notalone; Wabasha, Osceola, Kanakuk, and Wovoka mustbe mmibered among those whose great hearts reached outin kindness even to those who hated them.Tecimiseh 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 aSocialist in all matters of large property, such as land, itsfruits, rivers, fish, and game.So were the early Christians. "And all that believedwere together; had all things in common, and sold theirpossessions and goods, and parted them to all men, as everyman had need. " (Acts, ii., 44-45.)They considered that every child had a right to a bringingup, and every old person to a free hving from thetribe. We know that it worked well, for there was neitherhunger nor poverty, except when the whole tribe was inwant. And we know also that there were among them nomen of shameful, monstrous wealth.Third: He was improvident. He is now, just like ourHe was not, until after the Great Degra-own drunkards.dation that we effected in him. All the old travelers,

The Spartans of the West 19testify that each Indian village had its fields of corn, beans,and pumpkins. The crops were harvested and safelycarriedthem over long periods when there was no othersupply. They did not beheve in vast accumulations ofwealth, because their wise men had said that greed wouldturn their hearts, to stone and make them forget the poor.Furthermore, since all when strong contributed to the tribe,supported them in childhood, sickness and age.the tribeThey had no poor; they had no famine until the traderscame with whiskey and committed the crimes for whichwe as a nation have yet to answer.Fourth: He was dirty. Many dirty habits are to beseen to-day among the Reservation Indians, but it was notso in the free days. A part of the old Indian's religion wasto take a bath every day the year round for the helping ofhis body. Some tribes bathed twice a day. Every villagehad a Turkish bath in continual use. It is only the degradedIndian who has become dirty, and many of thewhites who oftenest assail him as filthy never take a bathfrom birth to judgment day.Fifth: He was lazy. No one who saw the Indian in hisHe was not fondancient form has preferred this charge.of commercial manufacturing, but the regular work oftilling his little patch of corn and beans he did not shirk, northe labor of making weapons and boats, nor the frightfultoil of portaging, hunting and making war. He undertookthese at all times without a murmur.Many men will not aUow their horses to bear such burdensas I saw the Chipewyans bear daily, without a thoughtof 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-daygoes to show that while the women did the householddrudgery and lighter tasks, the men did all the work be-

20 The Bcx)k of Woodcraftyond their partners' strength. In making clothes, canoes,and weapons, as well as in tilling of the fields, men andwomen worked together. The woman had a voice in allthe great affairs, and a far better legal position than in mostof the civilized world to-day.Seventh: He was treacherous. Oh! how ill it becomes msto mention such a thing! Every authority tells us thesame — that primitive Redman never broke a treaty; hisword was as good as his bond; that the American Governmentbroke every treaty as soon as there was something togain by doing so. Captain J. G. Bourke thus scores thecontinual treachery of the whites: "The occasional treacheryof the aborigines," says he, "has found its best excusein 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 characteramong those who saw with their own eyes, and had no objectto serve by blackening the fair fame of the bravelydjdng race.It would be easy to fill a large volume with startling andtrustworthy testimony as to the goodness of the old Indianof the best type; I shall give a few pages bearing on theIndian life and especially relating to the various characteristicsfor which the Redman has been attacked, selectingthe testimony preferably from the records of men who knewthe Indian before his withering contact with the whiterace.REVERENCEIn 1832 George Catlin, the painter, went West and spenteight years with the unchanged Indians of the Plains. Helived with them and became conversant with their lives.He has left one of the fullest and best records we have of the

'"TheThe Spartans of the West 21Redman. From his books I quote repeatedly. Concerningthe Indian's religion, he says:North American Indian is everywhere, in his nativestate, a highly moral and religious being, endowed by his Makerwith an intuitive knowledge of some great Author of his being,and the Universe, in dread of whose displeasure he constantlylives, with the apprehension before him of a futurestate, where he expects to be rewarded or punished accordingto the merits he has gained or forfeited in this world."Morality and virtue I venture to say the civilized worldneed not undertake to teach them." I never saw any other people of any color who spend somuch of their lives in humbling themselves before and worshippingthe Great Spirit. " (Catlm's "N. A. Indian, " Vol. II., p.243-)"We have been told of late years that there is no evidencethat any tribe of Indians ever believed in one overruling power;yet, in the early part of the seventeenth century, Jesuits andPuritans alike testified that tribes which they had met, believedin a god, and it is certain that, at the present time, many tribesworship a Supreme Being who is the Ruler of the Universe."(Grinnell's "Story of the Indian," 1902, p. 214.)"Love and adore the Good Spirit who made us all; who suppliesour hunting-grounds, and keeps us alive." (Teachingsof Tshut-che-nau, Chief of the Kansas. J. D. Hunter's "CaptivityAmong the American Indians," 1798-1816, p. 21).And, again, Hunter says (p. 216):"A day seldom passes with an elderly Indian, or others whoare esteemed wise and good, in which a blessing is not asked, orthanks returned to the Giver of Life, sometimes audibly, lautmore generally in the devotional language of the heart.

22 The Book of Woodcraft" Every Indian of standing has his sacred place, such as atree, rock, fountain, etc., to which he resorts for devotional exercise,whenever his feeUngs prompt to the measure; sometimesmany resort to the same place. " (P. 221).A typical prayer is recorded for us by Grinnell.A Pawnee, in dire distress and despair, through a strongenemy, decided to sacrifice his horse to the unseen powers,that they might intercede for him with the Creator, andthus prayed beforehand:"My Father [who dwells] in all places, it is through you thatI am living. Perhaps it was through you that this man put mein this condition. You are the Ruler. Nothing is impossiblewith you. If you see fit, take this [trouble] away from me.Now you, all fish of the rivers, and you, all birds of the air, andall animals that move upon the earth, and you, Sun ! I presentto you this animal. You, birds in the air, and you, animalsupon the earth, we are related; we are alike in this respect, thatone Ruler made us all. You see how unhappy I am. If youhave any power, intercede for me." (Grinnell's "Story of theIndian," p. 213.)Capt. W. P. Clark, one of our best authorities on thePlains Indians, says: "There are no people who pray morethan Indians." ("Indian Sign Language," 1885, p. 309.)And, again, he says:" Indians make vocal petitions to the God or Force which theywish to assist them, and also make prayer by pointing the longstem of the pipe. The Poncas call the sun God or Grandfather,and the earth Grandmother, and pray to both when makingsuppUcations. Running Antelope, a chief of the UncapapaBand of Sioux, said in regard to pointing the pipestem, that themere motion meant, 'To the Great Spirit: give me plenty ofponies; plenty of meat; let me live in peace and comfort withmy wife, and stay long with my children. To the Earth, my

The Spartans of the West 23Grandmother: let me live long; hold me good and strong.When I go to war, give me many ponies and let me countmany "coups." In peace, let not anger enter my heart.'"(P- 309-)But the best account of the Indian's belief and mode ofworship is given to us by Dr. Charles A. Eastman, himselfa Sioux Indian; he has written of the things that were hisdaily life in youth. He says:"When food is taken, the woman murmurs a 'grace' as shelowers the kettle, an act so softly and unobtrusively performedthat one who does not know the custom usually fails to catchthe whisper: 'Spirit partake!' As her husband receives thebowl or plate, he likewise murmurs his invocation to the spirit.When he becomes an old man, he loves to make a notableeffort to prove his gratitude. He cuts off the choicestmorsel of the meat and casts it into the fire — the purest andmost ethereal element." ("Soul of the Indian," igii,pp. 47-48.)"The first hambeday, or religious retreat, marked an epoch inthe life of the youth, which may be compared to that of confirmationor conversion in Christian experience. Having firstprepared himself by means of the purifying vapor bath, and castoff, as far as possible, all human or fleshly influences, the youngman sought out the noblest height, the most commanding summitin all the surrounding region. Knowing that God sets novalue upon material things, he took with him no offerings orsacrifices, other than symbolic objects, such as paints andtobacco. Wishing to appear before Him in all humility, hewore no clothing save his moccasins and breech-clout. At thesolemn hour of sunrise or sunset, he took up his position, overlookingthe glories of earth, and facing the 'Great Mystery,'and there he remained, naked, erect, sUent, and motionless,exposed to the elements and forces of His arming, for a nightand a day to two days and nights, but rarely longer. Sometimeshe would chant a hymn without words, or offer the ceremonial'filled pipe.' In this holy trance or ecstasy the Indian mysticfound his highest happiness, and the motive power of his existence." (" Soul of the Indian, " Eastman, pp. 7-8.)

24 The Book of Woodcraft" In the life of the Indian there was only one inevitable duty,the duty of prayer — the daily recognition of the Unseen andEternal. His daily devotions were more necessary to him thandaily food. He wakes at daybreak, puts on his moccasins andsteps down to the water's edge. Here he throws handfuls ofclear cold water into his face, or plunges in bodily. After thebath, he stands erect before the advancing dawn, facing the sunas it dances upon the horizon, and offers his unspoken orison.His mate may precede or follow him in his devotions, but neveraccompanies him. Each soul must meet the morning sim, thenew, sweet earth, and the Great Silence alone!"Whenever, in the course of the daily himt, the red himtercomes upon a scene that is strikingly beautiful or sublime — ablack thunder-cloud, with the rainbow's glowing arch above themountain; a white waterfall in the heart of a green gorge; a vastprairie tinged with the blood-red of sunset — he pauses for aninstant in the attitude of worship. He sees no need for settingapart one day in seven as a holy day, since to him all days areGod's." ("Soul of the Indian," Eastman; pp. 45-6.)In the light of all this evidence, is it to be wondered thatmost of the early historians who lived with the primitiveIndians of the Plains, were led to believe, from their worshipof God, their strict moral code, their rigid laws as to foodsclean and unclean, and their elaborate system of bathingsand purifications, that in these red men of the New World,they had indeed found the long-lost tribes of Israel?CLEANLINESSNothing will convince some persons but that "Yankeeshave tails," because, in their nursery days, these personsalways heard it was so. That is exactly lie attitude of theworld on the subject of dirty Indians.Alexander Henry II., a fur and whiskey trader, who didhis share in degrading the early Indians, and did not lovethem, admits of the Mandans, in 1806:

The Spartans of the West 25"Both men and women make it a rule to go down to the riverand wash every morning and evening." ("Journal," Vol. i.,P- 325-)"These people, like their neighbors, have the custom of washing,morning and evening." ("Journal," Vol. i., p. 348.)Catlin, after eight years in their lodges (1832-40) says thatnotwithstanding many exceptions, among the wild Indians the"strictest regard to decency and cleanliness and elegance ofdress is observed, and there are few people, perhaps, who takemore pains to keep their persons neat and cleanly, than theydo." (Vol. I., p. 96.)"In their bathing and ablutions at all seasons of the year, as apart of their religious observances — having separate places formen and women to perform these immersions — they resembleagain [the Jews]." (Vol. II., p. 233.)J. W. Schultz, who spent his life among the Blackfeet,comments on their wonderful hardiness. During theintensest zero weather, he, himself, wore twice as muchclothing as they did, and yet was suffering severely, while"They never froze, nor even shivered from the cold. Theyattributed their indifference to exposure, to the beneficialeffect of their daily baths, which were always taken, even ifa hole had to be cut in the ice for the purpose. And theyforced their children to accompany them, little fellows fromthree years of age up, dragging the unwilling ones from therbeds, and carrying them under their arms to the icy plunge."("My Life as an Indian," pub. 1907; p. 63.)This same experienced observer says:"I have seen hundreds of white homes — there are numbersof them in any city — so exceedingly dirty, their inmates soslovenly, that one turns from them in absolute disgust, but Ihave seen nothing like that among the Blackfeet. " (P. 413.)Friendly enthusiasts like Catlin may sometimes get onlypart of the facts, but the trained observers of the SmitV

26 The Book of Woodcraftsoman Institution usually have absolute and completeevidence to ofEer. Here is J. 0. Dorsey's paragraph onOmaha cleanliness:"The Omahas generally bathe (hica) every day in warmweather, early in the morning and at night. Some who wish todo so, bathe also at noon. Jackson, a member of the Elkgens,bathes every day, even in winter. He breaks a hole in the iceon the Missouri River, and bathes, or else he rubs snow overhis body. In winter the Omahas heat water in a kettle and washthemselves (kigcija). . . . The Ponkas used to bathe inthe Missouri every day." (Dorsey, 3th Ann. Dep. Eth.;p. 269.)Every Indian village in the old days had a Turkish bath,as we call it; a "Sweat Lodge," as they say, used as acure for inflammatory rheumatism, etc. Cathn describesthis in great detail, and says:"I allude to their vapor baths, or sudatories, of whicheach vUlage has several, and which seem to be a kind ofpublic property — accessible to all, and resorted to by all, maleand female, old and young, sick and well. " (Vol. I., p. 97.)The "Sweat Lodge" is usually a low lodge covered withblankets or skins. The patient goes in undressed and sitsby a bucket of water. In a fire outside, a number of stonesare heated by the attendants. These are rolled in, one ormore at a time. The patient pours water on them. Thisraises a cloud of steam. The lodge becomes very hot.The individual drinks copious draughts of water. Aftera sufficient sweat, he raisesthe cover and rushes into thewater, beside which, the lodge is always built. After this,he is rubbed down with buckskin, and wrapped in a robeto cool off.This was used as a bath, as well as a religious purification.

The Spartans of the West 27I have seen scores of them. Clark says they were " conmionto all tribes," (p. 365). Every old-timer knows that theywere in daily use by the Indians and scoffed at by the whitesettlers who, indeed, were Uttle given to bathing of any kind.CHASTITYAbout one hundred years ago the notorious whiskeytrader,Alexander Henry, already mentioned, went intothe 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 wasbeating them out of their furs with potations of cheapalcohol. 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 andshocking account of his wanderings and methods among thered folk he despised for not being white. In spite of arroganceand assimied superiority, his narrative containsmuch like the following:"TheFlatheads on the Buffalo Plains, generally encounter thePiegans and fight desperately when attacked. They neverattempt war themselves, and have the character of a brave andvirtuous people, not in the least addicted to those vices socommon among savages who have had long intercourse withEiuropeans.Chastity is particularly esteemed, and no womanwill barter her favors, even with the whites, upon any mercenaryconsideration. She may be easily prevailed uponto reside with a white man as his wife, according to the customof the country, but prostitution is out of the question —she wUllisten to no proposals of that nature. Their morals have notyet been sufficiently debauched and corrupted by an intercoursewith people who call themselves Christians, but whose licentiousand lecherous manners are far worse than those of savages. Astriking example is to be seen throughout the N. W. country, ofthe depravity and wretchedness of the natives; but as one

28 The Book of Woodcraftadvances into the interior parts, vice and debauchery becomeless frequent. Happy those who have the least connection withus, for most of the present depravity is easily traced to its originin their intercourse with the whites. That baneful source ofall evils, spirituous liquor, has not yet been introduced amongthe natives of the Columbia. To the introduction of thatsubtle poison among the savage tribes may be mainly attributedtheir miserable and wretched condition." [So at once he setabout introducing it. E. T. S.] (A. Henry's Journal, 1811; pp.710-11.)Jonathan Carver, who traveled among the Sioux from1766-9, says:"Adultery is esteemed by them a heinous crime, and punishedwith the greatest rigor." (Travels, 1796; p. 245.)George Catlin, after his eight years among the wild Mandansof the Missouri (1832), says of them:/ "Their women are beautiful and modest — and amongst therespectable families, virtue is as highly cherished and as inapproachable,as in any society whatever." (Vol. I., p. 121.)Colonel R. I. Dodge, an Indian fighter and hater, says:"The Cheyenne women are retiring and modest, and forchastity will compare favorably with women of any other nationor people . . . almost models of purity and chastity."("Hunting-grounds of the Great West," p. 302.)I am well aware that the Crows, the Arapaho and someWest coast tribes were shockingly immoral in primitivetimes, but these were the exceptions, and in consequencethey were despised by the dominant tribes of the Plains.BRAVERYOld-time travelers and modem Indian fighters agreethat there was no braver man on earth, alive or in history,than the Redman. Courage was the virtue he chieflyhonored. His whole life and training were with the pur-

The Spartans of the West 29pose of making him calm, fearless and efl&cient in everypossible stress or situation.Father Lafitau said of the Eastern Indians, in 1724:"They are high-minded and proud; possess a courage equal toevery trial; an intrepid valor; the most heroic constancy undertorments, and an equanimity which neither misfortune norreverses can shake." (Moeurs des Sauv. Amer.)"An Indian meets death, when it approaches him in his hut,with the same resolution he has often faced him in the field.His indifference relative to this important article, which is thesource of so many apprehensions to almost every other nation,is truly admirable. When his fate is pronounced by the physician,and it remains no longer uncertain, he harangues thoseabout him with the greatest composure." (Carver's "TravelsAmong the Sioux," 1766-9; p. 261.)"The greatest insult that can be offered to an Indian, is, todoubt his courage." (J. D. Hunter, "Captivity"; 1798-1816;P- " 30I-)These savages are possessed with many heroic qualities, andbear every species of misfortune with a degree of fortitude whichhas not been outdone by any of the ancient heroes either ofGreece or of Rome." (Carver's "Travels Among the Sioux,"1766-9; pp. 221-2.)None of us are likely to question the Redman's prowess whenwe remember for example that Black Hawk with 40 warriorsutterly routed 270 American riflemen in 1832, Chief Joseph in 1877with inferior weapons beat the American soldiers over and overagain with half their number, and in 1 878 Dull Knife with 69 warriorsfought and defied 2000 American troops for over four months.THRIFT AND PROVIDENCEEvery Indian village in the old days had its granaries ofcorn, its stores of dried beans, berries, and pumpkin-strips,dried buffalo tongues, pemmican and deer'sas well as itsmeat. To this day all the Fisher Indians of the north andwest dry great quantities of fish, as well as berries, for thefamine months that are surely coming.Many of the modern Indians, armed with rifles, have

30 The Book of Woodcraftlearned to emulate the white man, and slaughter game forthe love of slaughter, without reference to the future. Suchwaste was condemned by the old-time Indians, as an abuseof the gifts of God, and which would surely bring its punishment.When, in 1684, De la Barre, Governor of Canada, complainedthat the Iroquois were encroaching on the countryof those Indians who were allies of the French, he got astinging reply from Garangula, the Onondaga Chief, and ageneral statement showing that the aborigines had gamelaws,not written, indeed, but well known, and enforced atthe spear-point, if need be: "We knock the Twightwies[Miamis] and Chictaghicks [Illinois] on the head, becausethey had cut down the trees of peace, which were the limitsof our country. They have hunted beaver on our lands.They have acted contrary to the customs of all Indians, forthey left none of the beavers aUve, they killed both male andfemale." (Sam G. Drake's "Indian Biog." 1832, p. iii.)Hunter says of the Kansas Indians:"I have never known a solitary instance of their wantonlydestroying any of those animals [buffalo, elk, and deer], excepton the hunting-grounds of their enemies, or encouraged to it bythe prospect of bartering their skins with the traders. " (Hunter's"Captivity," 1798-1816, p. 279.)"After all, the Wild Indians could not be justly termed improvident,when the manner of hfe is taken into consideration.They let nothing go to waste, and labored incessantly duringthe summer and fall, to lay up provisions for the inclementseason. Berries of all kinds were industriously gathered anddried in the sun. Even the wild cherries were pounded up,stones and all, made into small cakes, and dried, for use in soups,and for mixing with the pounded jerked meat and fat to form amuch-prized Indian delicacy." ("Indian Boyhood," Eastman;pp. 237-8.)

The Spartans of the West 31Their wise men were not bKnd to the dangers of greed, aswe know, from many sources, and, in particular, theirattitude toward money-getting is full of interest:"The Indians, except those who live adjoining to the Europeancolonies, can form to themselves no idea of the value ofmoney; they consider it, when they are made acquainted withthe uses to which it is appUed by other nations, as the source ofinnumerable evils. To it they attribute all the mischiefs thatare prevalent among Europeans, such as treachery, plundering,devastations and murder. " (Carver's "Travels, " p. 158.)Could we have a more exact paraphrase of "The love ofmoney is the root of all evil? "Beware of greed which grows into crime and makes men forgetthe poor. A man's life should not be for himself, but for hispeople.For them he must be ready to die.This is the sum of Indian economic teaching. (SeeEastman "Soul of Indian," pp. 94 and 99-103.)CHEERFULNESS OR THE MERRY INDIANNothing seems to anger the educated Indian, to-day,more than the oft-repeated absurdity that his race was of agloomy, silent nature. Any one that has ever been in anIndian village knows what a scene of joy and good cheer itnormally was. In every such gathering there was alwaysat least one recognized fun-maker, who led them all in jokeand hilarious jest. Their songs, their speeches, their fairytalesare full of fun and dry satire. The reports of theEthnological Bureau sufficiently set forth these facts.Eastman, the Sioux, says on this subject:"There is scarcely anything so exasperating to me as the ideathat the natives of this country have no sense of humor and no

32 The Book of Woodcraftfaculty for mirth. This phase of their character is well understoodby those whose fortune or misfortune it has been to liveamong theni, day in and day out, at their homes. I don'tbelieve I ever heard a real hearty laugh away from the Indians'fireside. I have often spent an entire evening in laughter withthem, until I could laugh no more. There are evenings whenthe recognized wit or story-teller of the village gives a freeentertainment which keeps the rest of the commimity in aconvulsive state until he leaves them. However, Indian humorconsists as much in the gestures and inflections of the voice, asin words, and is really untranslatable." ("Indian Boyhood," p,267.)And, again, Grinnell:"The common belief that the Indian is stoical, stolid, andsullen, is altogether erroneous. They are really a merry people,good-natured and jocular, usually ready to laugh at an amusingincident or a joke, with a simple mirth that reminds one ofchildren. » (" Ind. To-day, " p. 9.)There is,however, an explanation of our widespread misconception.Many a time in Indian camp or village, I haveapproached some noisy group of children or hilarious ring ofthose more grown. My purpose was wholly sympathetic, butmy presence acted as a wet-blanket. The children were hushedor went away. I saw shy faces, furtive glances, or looks of distrust.They hate us; they do not want us near. Our presenceis an evil influence in their joy. Can we wonder?OBEDIENCE — REVERENCE FOR THEIR PARENTS AND FORTHE AGEDWe cannot, short of the Jews or the Chinese, perhaps, findmore complete respect for their parents than among theIndians.Catlin says:" To each other I have found these people kind and honorable,and endowed with every feeling of parental, of filial, and con-

:The Spartans of the West 33jugal affection, that is met in more enlightened communities.I have found them moral and religious; and I am bound to givethem credit for their zeal, which is often exhibited in their modesof worship, however insuifficient they may seem to us, or may bein the estimation of the Great Spirit. " (Vol. II., p. 242.)While Hunter, after living with the Kansas Indians fornineteen years, says:"They are very assiduous and attentive to the wants andcomforts, particularly, of the aged; and kind to all who requiretheir assistance. And an Indian who failed in these respects,though he otherwise merited esteem, would be neglected anddespised. To the credit of their morals, few such are tobe found, except where debauched by the vices of the whitepeople." (Hunter's "Captivity," 1798-1816; p. 251.)Âmong the maxims laid down by the venerable Chief ofthe Kansas, was:"Obey and venerate the old people, particularly your parents."("Teachings of Tshut-che-nau, Chief of the Kansas;"Hunter; p. 21.)Father J. F. Lafitau, the Jesuit missionary, was far frombeing predisposed in favor of savage ways or views, yetsays of the Eastern Indians"Toward each other, they behave with a natural politenessand attention, entertaining a high respect for the aged."(Moeurs des Sauv. Am., 1724.)"The Indians always took care of their aged and helpless.It was a rare exception when they did not." (Francis LaFlesche, Conversation, April 27, 1912.)There have been cases of Indians abandoning their veryaged to die, but it was always done by request of the vie-

"34 The Book of Woodcrafttims, under dire stress of hunger or travel, and was disapprovedand denounced by all their great teachers.During my Northern journey in 1907 I selected for oneof my guides a fine young Indian named Freesay. At theend of our first journey I said to him: "Would you like togo with me still farther, to the Far North country, and seethe things your people have not yet seen? I will give yougood wages and a big present.He replied: "Yes; I would like to go very much, but myuncle [his adoptive father] told me not to go beyond Pike'sLobstick, and so I caimot go. " And he did not, though hisuncle was 350 miles away. This was one case out ofThe Fifth Command-several noted, and many heard of.ment is a very big, strong law in the wigwam.KINDNESSAt every first meeting of red men and whites, the whiteswere inferior in numbers, and yet were received with theutmost kindness, until they treacherously betrayed the menwho had helped and harbored them. Even ChristopherColumbus, blind and burnt up with avarice as he was,and soul-poisoned with superstition, and contempt for analien race, yet had the fairness to write home to his royalaccomphces in crime, the King and Queen of Spain:"I swear to your Majesties that there is not a better peoplein the world than these; more affectionate, affable or mild.They love their neighbors as themselves, and they always speaksmilingly. (Catlm, "N. A. Indian," II., p. 246.)Jonathan Carver, who lived among the Sioux from1766-9, after speaking of their severity in dealing withenemies, says;

The Spartans of the West 35"But if they are thus barbarous to those with whom they areat war, they are friendly, hospitable, and humane in peace. Itmay with truth be said of them, that they are the worst enemiesand the best friends of any people in the whole world. " (" Travels,"p. 157.)"We shall likewise see them sociable and humane to thosewhom they consider as their friends, and even to their adoptedenemies: and ready to partake with them of the last morsel, orto risk their lives in their defence." (P. 269.)And, again:"No people are more hospitable, kind and free than theIndians." (P. 171.)"Nothing can exceed the tenderness shown by them to theiroffspring." (P. 247.)Catlin, writing of the Plain Indians generally, says:"To their friends, there are no people on earth that are morekind; and cruelties and punishments (except for capital offences)are, amongst themselves, entirely dispensed with." (Vol. II.,p. 241.)Schultz evidently went among the Blackfeet with theusual wrong ideas about the Indians, but he soon wrote:"I have read, or heard, that an Indian's loss of to-day is forgottenon the morrow. That is certainly not true of the Blackfeet,nor the Mandans. Often and often I have heard many ofthe Blackfeet mourn for one dead long years since." ("MyLife as an Indian," p. 154.)And again:"I have often heard the Blackfeet speak of various white menas utterly heartless, because they had left their parents and theiryouthful home to wander and seek adventure in a strange land.They could not comprehend how one with right feeling might

"36 The Book of Woodcraftabsent himself from father and mother, as we do, for months andyears. 'Hard hearts,' 'stone hearts,' they call us, and withsome reason." (Schultz, p. 155.)"There are few people so generous as the Indians.* * * * * * *In their religious and war ceremonies, at their feasts, festivals,and funerals, the widows and orphans, the poor and needy arealways thought of; not only thought of, ... but their povertyand necessity are relieved.4e ^ 41 4; >>: 4: 4e"I have seen white men reduced to the last 'hard tack,' withonly tobacco enough for two smokes, and with no immediateprospect of anything better than horse-meat 'straight.' Aportion of the hard bread was hidden away, and the smokeswere taken in secret. An Indian, undemoralized by contactwith the whites, under similar circumstances, would dividedown to the last morsel." (Clark's "Sign Language," p. 185and 186.)HOSPITALITYThis is a point that needs little discussing, even thesworn enemy was safe, once he was admitted to an Indianlodge "as a guest."Carver says of the Sioux, in 1766 ("Travels," p. 172):"No people are more hospitable . . . and free than theIndians.And, again, I found them ready to share with their friendsthe last morsel of food they possessed. (P. 269.)The Jesuits testify of the Iroquois, 1656:"Hospitals for the poor would be useless among them, becausethere are no beggars; those who have are so liberal to those whoare in want, that everything is enjoyed in common. The wholevillage must be in distress before any individual is left innecessity. " ("Century of Dishonor, " p. 379.)

"The Spartans of the West 37Catlin, in 1832-40, enthusiastically writes of the PlainsIndians and their hospitality:The same authority writes me:"When Lone Chief had gone into the Lodge of the Chief ofthe enemy, and food and water had been given to him, the Chiefstood up and spoke to his tribespeople saying, 'What can I do?They have eaten of my food, I cannot make war on people whohave been eating with me and have also drunk of my water. '("Pawnee Hero Stories," pp. 59-60.)"I have been welcomed generally in their country, and treatedto the best that they could give me [for eight years], withoutany charges made for my board. " (Vol. I., p. 9.)"No matter how great the scarcity of food might be, so longas there was any remaining in the lodge, the visitor received hisshare without grudging." (Grinnell, "Ind. of To-day," p. 9.)TREATMENT 0¥ THEIR WOMEN"The social condition of the North Americans has beengreatly misunderstood. The place of woman in the tribe wasnot that of a slave or of a beast of burden. The existence ofthe gentile organization, in most tribes, with descent in the femaleline, forbade any such subjugation of woman. In manytribes, women took part in the councils of the chiefs; in some,women were even the tribal rulers; while in all, they received afair measure of respect and affection from those related tothem. " (Grinnell's " Story of the Indian, " p. 244.)This isGrinnell's summing up of what every student ofIndians has known for long. Here in addition are thestatements of other good authorities:"I have often heard and read that Indian women received noconsideration from their husbands, and led a Ufe of exceedinglyhard and thankless work. That is very wide of the truth, so

38 The Book of Woodcraftfar as the natives of the northern plains were concerned.It istrue, that the women gathered fuel for the lodge — bundles ofdry willows, or limbs from a fallen Cottonwood. They also didthe cooking, and, besides tanning robes, converted the skins ofdeer, elk, antelope, and mountain sheep, into soft buckskin forfamily use. But never a one of them suffered from overwork;when they felt like it, they rested; they realized that there wereother days coming, and they took their time about anythingthey had to do. Their husbands, never interfered with them,any more than they did with him in his task of providing thehides and skins and meat, the staff of life. The majority —nearly all of them— were naturally industrious, and took pridein their work; they joyed in putting away parfleche after parflecheofchoice dried meats and pemmican; in tanning soft robesand buckskins for home use or sale, in embroidering wonderfulpatterns of beads or colored porcupine quills upon moccasintops, dresses, leggings and sadcUe trappings. When robes wereto be traded, they got their share of tiie proceeds. " (Schultz,p. 64.)"It has often been asserted that the 'Indian' did no work,even leaving the cultivation of the corn and squashes to thewomen. That the women in some of the tribes tended the crops,is true, but in others, like the Pueblos, they seldom or nevertouched hoe or spade. The Eastern men were himting or buildingboats, or were on the war-path, hence it was necessary for thewomen to look after the fields." ("The N. A. of Yesterday,"by F. S. Dellenbaugh, p. 333.)Schultz tells us that the men had to make their ownclothing. ("My Life as an Indian," p. 180.)Prof. J. O. Dorsey writes of Omaha manners:"Politeness is shown by men to women. Men used to helpwomen and children to alight from horses.When they had toford streams, the men used to assist them, and sometimes theycarried them across on their backs. " (Dorsey, 270-1 ;3rd AnnRep. Ethn.)"One of the most erroneous beliefs relating to the status andcondition of the American Indian woman is, that she was, bothbefore and after marriage, the abject slave and drudge of the

""The Spartans of the West 39men of her tribe, in general. This view, due largely to inaccurateobservation and misconception, was correct, perhaps,at times, as to a small percentage of the tribes and peoples whosesocial organization was of the most elementary kind politicallyand ceremonially, and especially of such tribes as were nonagricultural."("Handbook of American Indians," Bur. Am.Ethn., p. 968.)"Among the Iroquoian tribes—the Susquehanna, the Hurons,and the Iroquois — the penalties for killing a woman of the tribewere double those exacted for the killing of a man, becausein the death of a woman, the Iroquoian lawgivers recognizedthe probable loss of a long Une of prospective ofiEspring."("Handbook American Indian," p. 971.)" In most, if not in all, the highly organized tribes, the womanwas the sole master of her own body." ("Handbook NorthAmerican Indian," p. 972.)"The men are the warriors and hunters, though an old womanof rank usually steers the war-canoe." ("Coast Indian";Niblack; 1889; p. 253.)"A mother possessed the important authority to forbid hersons going on the war-path, and frequently the chiefs tookadvantage of this power of the woman, to avoid a rupturewith another tribe." ("Handbook North American Indian,"p. 971.)"Roger Williams, with reference to another subject, bringsthis same respect for woman to view; he wrote: 'So didnever the Lord Jesus bring any unto his most pure worship, forhe abhors, as all men, yea, the very Indians, an unwilling spouseto enter into forced relations. " ("Handbook North America,p. 972.)"At a later day, and in the face of circumstances adverse tothe Indians, Gen. James Clinton, who commanded the NewYork Division in the Sullivan expedition in 1779, against thehostile Iroquois, paid Ms enemies the tribute of a soldier, bywriting in April, 1779, to Colonel Van Schaick, then leading thetroops against the Onondaga, the following terse compliment:'Bad as the savages are, they never violate the chastity of anywoman, their prisoners. '"Among the Sioux and the Yuchi, men who made a practiceof seduction were in grave bodily danger, from the aggrievedwomen and girls, and the resort by the latter to extreme meas-

"40 The Book of Woodcraftures was sanctioned by public opinion, as properly avenging agross violation of woman's inalienable right — the control ofher own body. The dower or bride-price, when such was given,did not confer it, it seems, on the husband, absolute right overthe life and liberty of the wife: it was rather compensation toher kindred and household for the loss of her services."("Handbook American Indian," pp. 972,3.)"It is the universal testimony, as voiced by Portlock (1787),that they [the Coast Indians] treat their wives and children withmuch affection and tenderness. " ("Voyages," p. 290.) "In theapproach to political and industrial equality of the sexes, and inthe respect shown for the opinions of their females, theseIndians furnish another refutation of the old misconceptionconcerning the systematic mal-treatment of the women bysavages. Such a thing is incompatible with the laws of nature.Good treatment of the female is essential to the preservationof the species, and it will be found that this ill-treatmentis more apparent than real." (Niblack, "Coast Indian," 1889,p. 238-9.)That is, the sum of evidence, according to all reliableauthority, plainly shows that the condition of the womenamong the primitive Indians was much as with white folks.They had the steady, dreary work of the household, whilethe men did the intermittent, yet much harder work of portaging,himting and fighting. But the Indian woman hadseveral advantages over her white sister. She owned thehouse and the children. She had absolute control of herbody. There could be no war without her consent; shecould 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 MassachusettsWampanoags (1662) were among the manyfamous women whose lives and positions give the lie to thetiresome calumny that the "Indian women were merebeasts of burden; they had no rights, nor any voice in theirpublic affairs.

The Spartans of the West 41COURTESY AND POLITE BEHAVIORThere has never been any question ofthe Redman'spoliteness. Every observer remarks it. I have seencountless cases of it, myself. The white who usurped hisdomain are immeasurably his inferiors in such matters.For fuller testimony, let us note these records by earlytravelers:"Toward each other, they behave with natural politeness andattention." (Pere Lafitau, 1724.)Catlin says of the Mandans:"They are handsome, straight, and elegant in their forms —not tall, but quick and graceful; easy and polite in their manners,neat in their persons, and beautifully clad." (Catlin; Vol. I.,p. 96.)"The next and second Chief of the [Mandan] tribe is Ma-toto-pa(The Four Bears). This extraordinary man, though secondin office, is undoubtedly the first and most popular man inthe nation. Free, generous, elegant and gentlemanly in hisdeportment — handsome, brave and valiant; wearing a robe onhis back with the history of his battles emblazoned on it, whichwould fill a book of themselves, if properly translated. This,readers, is the most extraordinary man, perhaps, who lives atthis day, in the atmosphere of Nature's nobleman." (Catlin;Vol. I., /p. 92.)Omaha politeness: " When persons attend feasts, they extendtheir hand and return thanks to the giver. So, also, when theyreceive presents.* * * * * ^ ^"If a man receives a favor and does not manifest his gratitude,they exclaim, 'He does not appreciate the gift; he has no man-^ners!'^1 * * * * * *"Mothers teach their children not to pass in front of people,if they can avoid it." (Dorsey, 3d Ann. Rep. Bur. Eth.,1881-2, p. 270.)

42 The Book of WoodcraftTEEPEE ETIQUETTE — THE UNWRITTEN LAW OF THE LODGE{Gathered chiefly from observations of actual practice, butin 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 beunder 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 abouthimself; he wiU 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 presentsare little courtesies and never give offence.Say "Thank you" for every gift, however small.Compliment your host, even if you strain the facts to doso.Never walk between persons talking.Never interrupt persons talking.Let not the young speak among those much older, unlessasked.Always give place to your seniors in entering or leavingthe lodge; or anywhere.Never sit while your seniors stand.Never force your conversation on any one.Speak softly, especially before your elders, or in presenceof strangers.

The Spartans of the West 43Never come between any one and the fire.Do not touch live coals with a steel knife or any sharpsteel.Do not stare at strangers; drop your eyes if they starehard at you; and this, above all,for women.The women of the lodge are the keepers of the fire, but themen should help with the heavier sticks.Always give a word or sign of salute when meeting orpassing a friend, or even a stranger, if in a lonely place.Do not talk to your mother-in-law at any time, or let hertalk 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.CatUn says:HONESTY"As*******evidence of . . . their honesty and honor, therewill be foimd recorded many striking instances in the followingpages."I have roamed about, from time to time, during seven or*******eight years, visiting and associating with some three or fourhundred thousands of these people, under an almost infinitevariety of circumstances;ana under all these circumstances of exposure, no Indian everbetrayed me, struck me a blow, or stole from me a shilling'sworth of my property, that I am aware of. " (Vol. I., p. 9-10.)"Never steal, except it be from an enemy, whom it is justthat we should injure in every possible way." ("Teaclungsof Tshut-che-nau, Chief of Kansas," Hunter; p. 21.)"Among [between] the individuals of some tribes or nations.

"44 The Book of Woodcrafttheft is a crime scarcely known." (Hunter's "CaptivityAmong American Indians," 1798-1816; p. 300.)"Theft was unknown in an Indian camp." (G. B.Grinnell; "Indians of To-day," p. 8.)Every traveler among the highly developed tribes of thePlains Indians tells a similar story, though, of course, whenat war, it was another matter.Even that rollicking old cut-throat, Alexander Henry II,says after fifteen years among the Wild Indians: "I havebeen frequently fired at by them and have had several narrowescapes for my Hfe. But I am happy to say they neverpillaged me to the value of a needle." ("Journal" 1799-1814, p. 452.)In my own travels in the Far North, 1907, I found theIndians tainted with many white vices, and in many respectsdegenerated, but I also found them absolutelyhonest, and I left valuable property hung in trees formonths, without fear, knowing that no wild Indian wouldtouch it.There is a story told of Bishop Whipple:He was leaving his cabin, with its valuable contents, to begone some months, and sought some way of rendering allrobber-proof.His Indian guide then said: "Why, Brother,leave it open. Have no fear. There is not a white manwithin a hundred miles!"On the road to a certain large Indian Ojibway village in1904 1 lost a considerable roll of bills. My friend, the whiteman in charge, said: "If an Indian finds it, you will have itagain within an hour; if a white man finds it, you will neversee it again, for our people are very weak, when it comes toproperty matters.Finally, to cover the far Southwest, I found that theexperience of most travelers agrees with the following:

The Spartans of the West 45"I lived among the Wild Indians for eight years (1872-1880);I know the Apaches, the Navajos, the Utes, and the Pueblos, andI never knew a dishonest Indian." (Robert A. Widenmann,West Haverstraw, N. Y.)TRUTHFULNESS AND HONOR"Falsehood they esteem much more mean and contemptiblethan stealing. The greatest insult that can be offered to anIndian, is, to doubt his courage: the next is to doubt his honoror truth!"Lying, as well as stealing, entails loss of character on habitualoffenders; and, indeed, an Indian of independent feelings and elevatedcharacter will hold no kind of intercourse with any onewho has been once clearly convicted. " (Hunter's " CaptivityAmong Indians," 1797-1816, p. 301.)"This venerable, worn-out warrior [the Kansas Chief,Tshut-che-nau, Defender of the People], would often admonishus for our faults and exhort us never to tell a lie. " (Hunter, p.21.)"On all occasions, and at whatever price, the Iroquois spokethe truth, without fear and without hesitation." (Morgan's"League of the Iroquois, " p. 330.)" The honor of their tribe, and the welfare of their nation is thefirst and most predominant emotion of their hearts; and fromhence proceed in a great measure all their virtues and theirvices. Actuated by this, they brave every danger, endure themost exquisite torments, and expire triumphing in their fortitude,not as a personal qualification, but as a national characteristic."(Carver's "Travels," p. 271.)The Indian's assent to a treaty was always binding. Icannot discover a case of breach, excepting when the whitesfirst broke it; and this does not mean the irresponsiblewhites, but the American Government. The authoritiesat Washington never hesitated to break each and every

46 The Book of Woodcrafttreaty apparently, as soon as some material benefit seemedlikely to accrue.Col. R. I. Dodge says:"The three principal causes of wars with the Indians are:"First, Non-fulfilment of treaties by the United StatesGovernment." Second, Frauds by the Indian agents." Third, Encroachments by the whites. " (" Hunting-groundsof the Great West," 1878, pp. XLIII-XLIV.)Captain John G. Bourke, who served under GeneralCrook in 1872, when the Apaches were crushed by overwhelmingnumbers and robbed of their unquestioned heritage,says:"It was an outrageous proceeding, one for which I shouldstill blush, had I not long since gotten over blushing for anythingthat the United States Government did in Indian matters." (" On the Border with Crook, " p. 2 1 7 .)"The most shameful chapter of American history isthat inwhich is recorded the accoimt of our dealings with the Indians.The story of our Government's intercourse with this race is anunbroken narrative of injustice, fraud and robbery." (Grinnell's"Blackfoot Lodge Tales," 1892, p. IX.)In brief, during our chief dealings with the Redman, ourmanners were represented by the border outlaws, the vilestcriminals the world has known, absolute fiends; and ourGovernment by educated scoundrels of shameless, heartless,continual greed and treachery.The great exception on American soil was that ofWilliam Penn. He kept his word. He treated the Indiansfairly; they never wronged him to the extent of a peimy, orharmed him or his, or caused a day's anxiety; but continuedhis loyal and trusty defenders." (See Jackson's"Century of Dishonor.")

The Spartans of the West 47How is it that Canada has never had an Indian war or anIndian massacre? Because the Government honorablykept all its treaties, and the Indians themselves werehonorable, by tradition; they never yet broke a treaty. Innorthwestern Canada, there were two slight outbreaks ofhalf-breeds (1871 and 1885), but these were misunderstandings,easily settled. There was little fighting, nomassacres, 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 Canadato-day!TEMPERANCE AND SOBRIETYWhen the white traders struck into the West with theirshameful cargoes of alcohol to tempt the simple savages, itwas the beginning of the Great Degradation for which wemust answer.The leading Indians soon saw what the drink habitmeant, and strove in vain to stem the rising current ofmadness that surely would sweep them to ruin.About 179s, Tshut-che-nau, chief of the Kansas, did hisbest to save the youth of his people from the growing viceof the day.tin 'Drink not the poisonous strong-water of the whitepeople;' he said, 'it is sent by the Bad Spirit to destroy theIndians.' He preached, but preached in vain." (J. D.Hunter, p. 21.)Pere Lafitau says, in 1724:"They never permit themselves to indulge in passion,but always, from a sense of honor and greatness of soul,appear masters of themselves." (P. 378, "Century of Dishonor.")

48 The Book of WoodcraftIn 1766, living among the Sioux, Carver writes:"We shall find them temperate, both in their diet and potations(it must be remembered that I speak of those tribes whohave little communication with Europeans) that they withstandwith unexampled patience, the attacks of hunger, or the inclemencyof the seasons, and esteem the gratification of theirappetites but as a secondary consideration. ' (" Travels," p. 269.)Concerning the temperance of the Wild Indian, Catlinwrites,*******in 1832:"Every kind of excess is studiously avoided."Amongst the wild Indians in this country, there are no beggars— no drunkards — and every man, from a beautifulnatural precept, studies to keep his body and mind in such ahealthy shape and condition as will, at all times, enable him touse his weapons in self-defense, or struggle for the prize in theirmanly games." (Catlin, Vol. I., p. 123.)And, how was it he fell from these high ideals? Alas!we know too well.G. B. Grinnell has sent me a recordwhich, in one form or another, might have been made aboutevery western tribe:"The Reverend Moses Merrill, a missionary among the OtoIndians from 1832 to the beginning of 1840, kept a diary fromwhich the following account is taken:"' AprU 14, 1837. Two men from a trading expedition in theIndian country called on me to-day. They state that one halfof the furs purchased in the Indian country are obtained inexchange for whiskey. They also stated that the Shiennes, atribe of Indians on the Platte River, were wholly averse to drinkingwhiskey, but, five years ago — now (through the influenceof a trader, Captain Gant, who, by sweetening the whiskey,induced them to drink the intoxicating draught), they are atribe of drunkards.'" ("Trans, and Repts. Nebraska StateHistorical Society, IV.," p. 181.)

The Spartans of the West 49After describing the rigid dieting that formed part of theIndian's training, Eastman adds:" In the old days, no young man was allowed to use tobaccoin any form until he had become an acknowledged warrior andhad achieved a record." ("Ind. Boy.," p. 50.)PHYSIQUEWe need but little evidence on this head.All historians,hostile or friendly, admit the Indian to have been the finesttype of physical manhood the world has ever known.None but the best, the picked, chosen and trained of thewhites, had any chance with them. Had they not beencrushed by overwhelming numbers, the Indians wouldown the continent to-day.Grinnell says ("Indians of To-day," p. 7.):"The struggle for existence weeded out the weak and_thesickly, the slow and the stupid, and created a race physicallyperfect, and mentally fitted to cope with the conditions whichthey were forced to meet, so long as they were left to themselves."Speaking of the Iroquois in primitive condition, Brintonsays that physically "they were unsurpassed by any otheron the continent, and I may even say by any other peoplein the world." ("Thê 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 consideredvery second rate. In 1882, at Fort EUice, I saw ayoung Cree who, on foot, had just brought in despatchesfrom Fort Qu' Appelle (125 miles away) in twenty-five hours.It created almost no comment. I heard little from the tradersbut cool remarks like, "A good boy " ; "pretty good run."It was obviously a very usual exploit, among Indians,

soThe Book of Woodcraft"TheTarahumare mail carrier from Chihuahua toBatopilas,Mexico, runs regularly more than 500 miles a week; a Hopimessenger has been known to run 120 miles in 15 hours."("Handbook American Indians," Part II., p. 802.)The Arizona Indians are known to run down deer bysheer endurance, and every student of southwestern historywill remember that Coronado's mounted men wereunable to overtake the natives, when in the hillsuch was their speed and activity on foot.country,We know that white men's ways, vices, and diseases haverobbed them of much of their former physique, and yet, accordingto Dr. Daniel G. Brinton ("The American Race," 1891.)"The five Companies (500 men) recruited from the Iroquois ofNew York and Canada, during the Civil War, stood first on thelist among all the recruits of our army, for height, vigor, andcorporeal symmetry. " (Grinnell's " Indian of To-day, " p. 56.)The wonderful work of the Carlisle Indian School footballteam is a familiar example of what is meant by Indianphysique, even at this late date, when the different life hasdone so much to bring them low.(While this was in press the all round athletic championshipof the world was won at the Olympic games (191 2)by James Thorpe, a Carlisle Indian. He was at best thepick of 300,000, while against him were white men, thepick of 300,000,000.)The whole case, with its spiritual motive, is thus summedup by Eastman in his inspiring account of the religion of hispeople, the Dakotas:"The moment that man conceived of a perfect body, supple,symmetrical, graceful, and enduring— in that moment he hadlaid the foundation of a moral life. No man can hope to maintainsuch a temple of the spirit beyond the period of adolescence.

The Spartans of the West 51unless he is able to curb his indulgence in the pleasures of thesenses. Upon this truth the Inchan built a rigid system ofphysical training, a social and moral code that was the law of hislife."There was aroused in him as a child a high ideal of manlystrength and beauty, the attainment of which must depend uponstrict temperance in eating and in the sexual relation, togetherwith severe and persistent exercise. He desired to be a worthylink in the generations, and that he might not destroy by hisweakness that vigor and purity of blood which had been achievedat the cost of so much self-denial by a long line of ancestors." He was required to fast from time to time for short periodsand to work off his superfluous energy by means of hard running,swimming and the vapor bath. The bodily fatigue thus induced,especially when coupled with a reduced diet, is a reliable curefor undue sexual desires." (Eastman's "Soul of the Indian,"pp. 90-92.)In their wonderful physique, the result of their life-long,age-long training, in their courage, their fortitude, theirskill with weapons, their devoted patriotism, they realizemore than any other modem race has done the ideal ofthe Spartan Greek, with this advantage; that, in his moralcode, the Indian was far superior.IN GENERAL"I admit, " says Father Lallemant, of the Hurons, "that theirhabits and customs are barbarous in a thousand ways, but, afterall, in matters which they consider as wrong, and which theirpublic condemns, we observe among them less criminality thanin France, although here the only pmiishment of a crime is theshame of having committed it." ("Century of Dishonor," p.378-)Even stronger is the summary of the Jesuit Father,J. F. Lafitau:"They are high-minded and proud; possess a courage equal toevery trial, an intrepid valor, the most heroic constancy under

52 The Book of Woodcrafttorments, and an equanimity which neither misfortunes norreverses can shake. Toward each other they behave with anatural politeness and attention, entertaining a high respectfor the aged, and a consideration for their equals which appearsscarcely reconciliable with that freedom and independence ofwhich they are so jealous." (Moeurs des Sauv. Amer., 1724,quoted in "Century of Dishonor" p. 378.)Long afterward the judicial Morgan in his League of theIroquois, says, (p. 55):"In legislation, in eloquence, in fortitude, and in militarysagacity, they had no equals."Crimes and offences were so infrequent, under their socialsystem, that the Iroquois can scarcely be said to have had acriminal code."Captain John H. Bourke, who spent most of his activelife as an Indian fighter, and who, by training, was anIndian hater, was at last, even in the horror of an Indiancrushingcampaign, compelled to admit:"The American Indian, born free as the eagle, woidd nottolerate restraint, would not brook injustice; therefore, therestraint imposed must be manifestly for his benefit, and thegovernment to which he was subjected must be eminently oneof kindness, mercy and absolute justice, without necessarilydegenerating into weakness. The American Indian despises aliar. The American Indian is the most generous of mortals; atall his dances and feasts, the widow and the orphan are the firstto be remembered." (Bourke's "On the Border with Crook,"p. 226.)"Bad as the Indians often are, " says this same frontier veteran,"I have never yet seen one so demoralized that he was not anexample in honor and nobility to the wretches who enrich themselvesby plundering him of the little our Government apportionsfor him." (Bourke's "On the Border with Crook," p.445-)

"The Spartans of the West S3Catlin's summary of the race is thus:"The North American Indian, in his native state, is an honest,hospitable, faithful, brave; warlike, cruel, revengeful, relentless— yet honorable— contemplative and religious being."(Vol. I., p. 8.)Omitting here what he gives elsewhere, that the Redmanis clean, virtuous, of splendid physique, a master of woodcraft,and that to many of his best representatives, theabove evil adjectives do not apply.Bishop Whipple thus sums up the wild Indian, afterintimate knowledge, during a lifetime of associations,("Century of Dishonor," Jackson; p. VII.):"The North American Indian is the noblest type of a heathenman on the earth. He recognizes a Great Spirit; he believes inimmortality; he has a quick intellect; he is a clear thinker; he isbrave arid fearless, and, until betrayed, he is true to his plightedfaith; he has a passionate love for his children, and counts it ajoy to die for his people. Our most terrible wars have been withthe noblest types of the Indians and with men who had been thewhite man's friends. Nicolet said the Sioux were the finest typeof wild men he had ever seen.Why, then, has he so long been caluminated? "Because,"explains the Bishop, "Ahab never speaks kindly ofNaboth whom he has robbed of his vineyard. It soothesconscience to cast mud on the character of the one whomwe have wronged."When General Crook, after he had crushed, and enabledthe nation to plunder the Apaches, was ordered to thenorthward on a similar expedition against the Sioux, afriend said to him, "It is hard to go on such a campaign,"the General replied, "Yes, it is hard; but, sir, the hardestthing is to go and fight those whom you know are in theright. " (" Century of Dishonor, " p. VI.)

54 The Book of WoodcraftFinally, 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, andthus sums up these wholly primitive Indians, for they wereas yet uncorrupted by the whiskey-trader or those whopreached the love of money."They were friendly in their dispositions, honest to the mostscrupulous degree in their intercourse with the white man."(P. 200.) " Simply to call these people religious would convey buta faint idea of the deep hue of piety and devotion which pervadestheir whole conduct. Their honesty is immaculate, and theirpurity of purpose and their observance of the rites of theirreligion are most uniform and remarkable. They are certainlymore like a nation of saints than a horde of savages. " (" CaptainBonneville's Narrative;" by Washington Irving, p. 171,1837-)It would, I know, be quite easy to collect incidents —true ones — that would seem to contradict each of theseclaims for the Redman, especially if we look among thedegraded Indians of the Reservations. But I do not considerthem disproofs any more than I consider our religiondisproved by the countless horrors and wickedness recordedevery day as our daily history, in every newspaper in everycorner of the land. The fact remains that this was the idealof the Indian, and many timesin their great men, and at allthat ideal was exemplifiedtimes the influence of theirlaws was strong.One might select a hundred of these great Indians wholed their people, as Plato led the Greeks or as Tolstoi led theRussians, and learn from each and aU that dignity, strength,courtesy, courage, kindness, and reverence were indeed theideals of the teepee folk, and that their ideal was realizedmore or less in all their history — that the noble Redmandid indeed exist.

The Spartans of the West 55The earliest of the northern Indians to win immortalfame was the great Mohawk, Hiawatha. Although theLongfellow version of his life is not sound as history, weknow that there was such a man; he was a great hero; hestood for peace, brotherhood, and agriculture; and not onlyunitedthe Five Nations in a Peace League, but madeprovision for the complete extension of that League to thewhole of America.Pontiac, the Napoleon of his people; Tecumseh, thechevalier 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 benamed to demonstrate the Redman's progress toward hisideals.SUMMARYWho that reads this record can help saying: "If thesethings be true, then, judging by its fruits, the Indian waymust be better than ours. Wherein can we claim thebetter thought or results? "To answer is not easy. My first purpose was to clear thememory of the Redman. To compare his way with ours,we must set our best men against his, for there is littledifference in our doctrine.One great difference in our ways isChristians, the Indian was a Socialist.that, like the earlyThe tribe owned theground, the rivers and the game; only personal propertywas owned by the individual, and even that, it was considereda shame to greatly increase. For they held that greedgrew into crime, and much property made men forget thepoor.Our answer to this is that, without great property, that is

S6 The Book of Woodcraftpower in the hands of one man, most of the great businessenterprises of the world could not have been; especiallyenterprises that required the prompt action impossible in anational commission. All great steps in national progresshave 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 havebeen estabUshed by the nation as it needed them; anythingcoming sooner comes too soon. The price of a very richman is many poor ones, and peace of mind is worth morethan railways and skyscrapers.In the Indian life there was no great wealth, so also povertyand starvation were unknown, excepting under theblight of national disaster,against which no system caninsure. Without a thought of shame or mendicancy, theyoung, helpless and aged all were cared for by the nationthat, in the days of their strength, they were taught andeager to serve.And how did it work out? Thus: Avarice, said to bethe root of all evil, and the dominant characteristic of ourrace, was unknown among Indians, indeed it was madeimpossible by the system they had developed.These facts long known to the few are slowly reaching allour people at large, in spite of shameless writers of history,that have done their best to discredit the Indian, and tothat end have falsified every page and picture that promisedto gain for him a measure of sympathy.Here are the simple facts of the long struggle between thetwo races:There never yet was a massacre of Indians by whites —and they were many — except in time of peace and madepossible by treachery.There never yet was an Indian massacre of whites exceptin times of declared war to resist invasion.

"The Spartans of the West 57There never yet was an Indian war but was begun by thewhites violating their solemn treaties, encroaching on theIndians' lands, stealing the Indians' property or murderingtheir people.There never yet was a successful campaign of whitesagainst Indians except when the whites had other Indiansto scout, lead and guide them; otherwise the Redmen weretoo clever for the whites.There never yet was a successful war of whites againstIndians except when the whites were in overwhelmingnumbers,with superior equipments and unlimited resources.There cannot be the slightest doubt that the Indian wascrushed only by force of superior numbers. And had thetribes been united even, they might possibly have ownedAmerica to-day.Finally,a famous Indian fighter of the most desperateperiod thus summarizes the situation and the character ofthe dispossessed:"History can show no parallel to the heroism and fortitude ofthe American Indians in the two hundred years' fight duringwhich they contested inch by inch the possession of their countryagainst a foe infinitely better equipped, with inexhaustibleresources, and in overwhelming numbers. Had they even beenequal in numbers, history might have had a very different storyto tell. " (Gen. Nelson A. Miles, U. S. A., Letter, February i6,1912.)I never yet knew a man who studied the Indians or livedamong them, without becoming their warm friend andardent admirer. Professor C. A. Nichols, of the SouthwesternUniversity, a deep student of Indian Ufe, said tome, sadly, one day last autumn: "I am afraid we havestamped out a system that was producing men who, takenall around, were better than ourselves.

S8 The Book of WoodcraftOur soldiers, above all others, have been trained to hatethe Redmen, and yet the evidence of those that have livedyears with this primitive people is, to the same effect as thatof missionaries and travelers, namely, that the high-classIndian was brave; he was obedient to authority.He waskind, clean and reverent. He was provident, unsordid,hospitable, dignified, courteous, truthful, and honest. Hewas the soul of honor. He lived a Hfe of temperance andphysical culture that he might perfect his body, and so heachieved a splendid physique. He was a wonderful hunter,a master of woodcraft, and a model for outdoor life in thiscountry. He was heroic and picturesque all the time.He knew nothing of the forgiveness of sin, but heremembered his Creator aU the days of his hfe, andwas in truth one of the finest types of men the world hasever known.We set out to discover the noble Redman. Have weentirely 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 anddying type can help us in many ways that we need, even ashe did help us in the past. Have we forgotten that ineverything the white pioneer learned of woodcraft, theIndian was the teacher? And when at length came on thewhite man's fight for freedom, it was the training he gotfrom the Redman that gave him the victory. So again, tofight a different enemy to-day, he can help us. And in oursearch for the ideal outdoor life, we cannot do better thantake this Indian, with his reverence and his carefully culturedphysique, as a model for the making of men, and as apattern for our youth who would achieve high manhood,in the Spartan sense, with the added graces of courtesy,honor and truth.

The Spartans of the West 59The world knows no higher ideal than the Man of Galilee;nevertheless, oftentimes, it is helpful to the Plainsmenclimbing Mount Shasta, if we lead them, first, to Sheep-Rock Shoulder, before attempting the Dome that looksdown upon the clouds.STANDARD INDIAN BOOKS"Drake's Indian Chiefs, the lives of more than 200 IndianChiefs, by Samuel G. Drake. Boston. 1832."Adventures of Captain Bonneville," by WashingtonIrving,^ in 3 vols. London. 1837. An amazing recordof 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 awhite boy's life among the uncontaminated Redmen."Indian Sign Language," by W. P. Clark. Philadelphia,Pa. 1884. A valuable cyclopedia of Indian life, as wellas the best existing treatise on Sign Language."A Century of Dishonor," by Helen Jackson (li. H.).Boston. 1885. Treats of the shameful methods of theU. S. in dealing with Indians, an unbroken record ofone 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 accountof the Apache War. Setting out an Indian hater, he

6o The Book of WoodcraftClure, PhiUips & Co. New York. 1902. A SiouxIndian's story of his own boyhood."The Story of the Indian," by G. B. Grinnell.& Co. New York. 1902."Two Wilderness Voyagers," by F. W. Calkins.Appletonlearned the truth and returned to make a terrible arraignmentof the U. S. Goverrmient."Indian Boyhood," by Charles A. Eastman, M. D. Mc-FlemingH. Revell Co. New York. 1903. The Indian Babesin the Woods."Lives of Famous Indian Chiefs," by W. B. Wood. AmericanIndian Hist. Pub. Co. Aurora, 111. 1906."My Life as an Indian," by J. W. Schultz. Doubleday,Page & Co. New York. 1907. A white man's lifeamong the Blackfeet in the old days."Handbook of American Indians," by F. W. Hodge andassociates. Pub. in 2 large vols, by Smithsonian Institution,Washington, D. C. 1907. This is a conciseand 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 thewhite man's standpoint."The Soul of the Indian," by Charles A. Eastman.Houghton, Miflflin Co. Boston & New York. 191 1. ASioux Indian's account of his people's religion."Legends of Vancouver," by Pauline Johnson. ThomsonStationery Co., Vancouver, B. C. 1912. A valuablecollection of charming legends gathered on the Westcoast.Besides these the Annual Reports of the Bureau of Ethnology,(1878 to date, Smithsonian Institution, Washington,D. C.) are full of valuable information aboutIndians.

IIL The Purpose and Laws of theTHUSWoodcraft IndiansThe Redman's Wayhave I shown forth the ways of the greatRedmen. And their high code I would here setdown for the growth and guidance of all youngpeople, for the building up of their bodies and the helpingand strengthening of their souls. That they may go forthwith the seeing eye, the steady hand and muscles that failnot; and learn to know the pleasant ways of the woods,and be in all-wise masters of themselves. That no mannerof stress or ill-fortune or hardship or wounding of thespirit 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 pleasedto send them so noble an occasion to show forth how fullyeach one, by his will, is ruler of a great soul in its worthytabernacle.This is, indeed, the thought in our Nation and in theLodge of Vigil:Our watchword is "Blue Sky." For under the blue sky,in the sunlight, we seek to live our lives; and our thoughtsare of "blue sky," for that means "cheer"; and when thereare 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.

""62 The Book of WoodcraftThe horns are given to fight, and the shield to ward off. Inthese, we symbolize that we are ready for all maimer of trial.Our war-cry is "ZTow Kolal How Kolal 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 andthumb out as horns; and raising the hand, so held palmforward to the head, and down, is both a courteous saluteand a sign that we are of the Brotherhood. Some also insalute add the word "How," or "Haw."THE LAWS1. Obedience. Obedience is the foundation of all law;therefore, at all times; obey the law and the Chiefand the Council of your Tribe, without evil-speakingor resentment or delay.2. Courage. The greatest of all gifts is courage, and themeanest of faults is fear. In the words of Quonab,"My father taught me there is nothing that canshame a man but being afraid.3. Cleanliness. There is no strength without cleanliness.While the Redmen took an ice-cold morning plunge

Purpose and Laws 63each day, from snow around again to snow, therewere none on earth to match them in their strength.But when they fell from this high estate, and forgotthe old way, their strength went from them, becausewith dirt came in disease, and they became its prey;for foul disease is ever the child of dirt, be it in person,in camp, in speech, or in mind.4. Smoking. Let no one use tobacco till he be a fullgrownman of eighteen snows; and then only as aburnt sacrifice to the Great Spirit. In the child orthe young brave, it saps the strength; but in the manit may be a helper of prayer and meditation.5. Fire-water. No Fire-water in camp. Should we drinkof destruction, or surrender to an enemy that willwreck our bodies and turn our wisdom into folly?6. Wild-life. The Great Spirit made all things, and wehave no right to urmiake them, except we know it beto preserve ourselves. Therefore, protect all songbirdsand harmless squirrels. Keep the game-laws,and do no harm to the beauty of the landscape.7. Wild-fire. The forest is the father of the rivers and thegame. There can be no good thing without theforest. The enemy of the forest is wild-fire. Therefore,at all times, be sure to fight it, and leave nocamp fire unguarded, lest it should become wildfire.8. Kindness. Above all others, the great Tecumseh waskind to every man and to the beasts. And his kindnesscame again to him. It caused him no loss; no,not the value of a hair, and it gave him power overall men. Let each one strive to do at least one actof kindness every day, for thereby he becomeskinder, and his kindness comes to him again.9. Play Fair. Play no game except according to the

64 The Book of Woodcraftrules of the game. Loyalty is playing fair; foulplay is treachery.TO. Silence. Do not hasten to speak before your elders.Keep silence in youth, then it may be your olderthoughts will be worth the telling.11. Reverence. Respect all worship of the Great Spirit;and show deference to those that are your elders.12. Word of Honor. Word of honor is sacred.THE RULERS OF THE NATIONThe whole Nation is ruled by The Great Council, to whichall our Head Chiefs, Rulers, Nobles, and Medicine Men maybelong, 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 oflifteen leaders of the Nation and the Head Chief of allthe Medicine Lodges.They meet as often as they need, and in them is powerto make change and enforce all laws. These sixteen shallelect their own Chief, one of themselves. Seven shall bea sufl&cient 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 allabove).The Medicine Lodge of the Old Guides and the MedicineMen (for those who have reached the years of manhood,even 21).Tribe. Each of the first two Lodges is further dividedinto Tribes numbering from 20 to 100 members in each.Band. And, again, each Tribe into Bands of 5 to 10members each.The Medicine Lodge, or Lodge of the Old Guides. This is

Purpose and Laws 65open to all men of ripe years who have shown a right spiritwithin, and loving the ways of the woods are willing to help;and who also are voted worthy by the Council of their MedicineLodge. Nevertheless, the High Council of Guidancemay withhold its consent, so the election becomes void.If besides being Old Guides, they take also the degrees ofCamper, Camp Cook, Camp Doctor, and Gleeman, orHerald, they may become Medicine Men of the Lodge, andfor those who would follow further, there is the Inmost orRed Lodge of Power whose secrets are known only to theHead Chief of the Lodge and to certain others, but are notto be set down on paper, or given to the people at large.In the Medicine Lodge, each Medicine Man has twovotes, 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 theirCouncils, in time of difficulty, helping with his experienceand riper knowledge. Four times in every Moon, he shouldhold Council with his Tribe, from snow around again tosnow.THE INITIATION OF A BRAVEAll who would learn the life, and take on the vows of theother Lodges, must pass through three stages of: (i) IndianBoy; (2) Young Brave; and (3) Minisino or Tried Warrior.Before being admitted as an Indian Boy, he must:(i) 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 notin camp, or for seven suns when in camp; and then votedinto a Band by that Band (one blackball to exclude).After this, he faces some trial of his fortitude, and, iifound worthy, may take the vow in this wise:

""ordered, and submit without murmuring to its decision. '66 The Book of WoodcraftStanding before the Old Guide or Medicine Man in openCouncil, he shall be questioned and instructed, so he shallknow more fully of the sacred purpose of the Order. Thgn,the Medicine Man shall say to him:"Is it your serious wish to become a member of theOrder pf Woodcraft Indians? "Ans. "It is.""Can any here testify that you have fully qualified, bylearning the law of the Lodge, by sleeping out for threenights, and by being found acceptable to the Band you wishto join?"Ans. (by the officer who knows): "Yes, Chief, I canvouch for him."You know our laws; we shall take them one by one.(i) "Do you promise obedience to the Council?"Ans. "I do."(And so, through the twelve laws, whereby he is boundto obedience, courage, cleanliness, abstinence from firewater,tobacco; and to cherish the Great Spirit's gifts; andto kindness, fair-play, loyalty, silence, reverence, honor.)The Medicine Man then says: " Raise your right handand say after me: 7 give my word of honor that I will obeythe Chief and Council and the laws of my Tribe, and if at anytime I fail in my duty, I will appear before the Council, whenNow, the Medicine Man pins the badge over the candidate'sheart, takes him by the hand, and says: "I receiveyou into our Order, and, by this badge, I confer on you thedegree of Indian Boy in the Band, and declare your instalationcomplete, as a member of ... . Band in thefLittle Lodge~liBig Lodge."]Thus he enters the Trib? ajid the Order by joining a,Band,

.Purpose and Laws 67THE LITTLE LODGE(For those under 15 years old.)Having thus entered the Little Lodge as Indian Boy, thenext step is Young Brave.To become a Young Brave, the Indian Boy must:(i) 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,(s) Swim fifty yards.(6) FoUowatraUaquarterof amile (nosnow)inonehour.(7) Know the Dipper and the Pole Star.(8) Light five successive fires with one match each, indifferent places; wildwood material only.(9) Have slept out twelve nights (it need not be insuccession)Minisino or Tried Warrior. To become a Minisino theYoung Brave must:(i) 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 leastthree 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,

68 The Book of WoodcraftTHE BIG LODGE(For those 15 years of age, and over.)To become an Indian Boy in the Big Lodge, the quali-€cation is the same as in the Little Lodge, excepting thatthe candidate must be fifteen or over.If he is a graduate of the Little Lodge, he may take hisSecond Degree without waiting a month.Young Brave. To become a Young Brave, the IndianBoy must:Have had one month's service as Boy, and take the sametests as in the Little Lodge are required to qualify forMinisino or Tried Warrior.Minisino. To become a Minisino, the Young Bravemust:(i) 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) Kjiow 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 byhimself.(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 andarrow.(14) Dance any good campfire dance.(15) Walk four miles in one hour.

Puipose and Laws 69(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 makewith it.THE LAWS FOR THE RULING OF THE TRIBEI. NAMEThis Brotherhood shall be called " The (any local Indianname) Tribe of the < -p. >Lodge of Woodcraft Indians."I Bign. PUEPOSEThe true purpose of this Tribe in its Coimdls shall be tolearn of the great Redmen, and to seek out and follow suchthings as they teach in the outdoor life and the pleasuresof woodcraft, and help us to work actively for the preservationof wild-life and landscape, and cherish the spirit ofBrotherhood, and, above all, see the Beautiful in all things,and through all these achieve a high manhood.III.WHO MAY ENTERThose who would enter must show themselves worthy,according to the established initiation.The number in the Tribe may not exceed 50 (or othernumber, as agreed).Those who would enter must be admitted to a Band,which is already part of the Tribe, or is afterward madesuch.The Indian Boy has no vote in the Tribe, nor can he hold

yoThe Book of Woodcraftofl&ce; he must first become a Young Brave. YoungBraves and Minisino have each a vote, and may hold office.rv.COUNCILSA Council of the Tribe should be held in the first part ofeach Moon.The yearly Council for the election of officers shall beheld on the first sun of the Crow Moon (March) or as soonafter as possible.The moons are: Snow (Jan.), Hunger (Feb.), Crow or Wakening (March),Grass (April), Planting (May), Rose (June), Thunder (July), Red (Aug.),Hunting (Sep.), Leaf-falling (Oct.), Mad (Nov.), Long-night (Dec).Special Councils may be called by the Chief, and must becalled by him upon the written request of one fourth of theCouncil, or one third of the Tribe.A quarter of the whole number shall be a quorum of theCoimcil or Tribe. Seven suns' notice must be given beforeeach CouncU.A Brave or Minisino may vote at any Council ofTribe, by proxy in his own handwriting.theV. THE RULERS OF THE TRIBEHead Chief, elected by the whole Tribe.He should bestrong and acceptable, for he is the leader and must enforcethe laws. He is Head of the Council and of the Tribe andhas charge of the standard which bears the totem of theTribe.The Second Chief takes the Head Chief's place in hisabsence; otherwise, he is merely a Councilor. He iselected by the whole Tribe.So, also, the elected Third Chief is leader, only when theother two are away.

Purpose and Laws 71Wampum Chief or Keeper. He is not elected, butappointed for one year by the Chief. He is charged withkeeping the money and public property of the Tribe, exceptthe records. He ought to have a lock-box or small trunkto keep valuables in.Chief of the Painted Robe or Feather Tally. He is notelected, but appointed for one year by the Chief. He keepsthe tribal records, including the Book of Laws, the Roster orRoll, 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 oneoffice.The Old Guide or Medicine Man is elected and appointedby the whole Tribe. He is a member of the Council withoutelection.Add to these the Chief of each Band or Clan in the Tribe,and all the Sachems and Sagamores (see page 74); providedalways that that number of non-elective membersshall not exceed the number of elective members. Theseofficers and Councilors form the governing body. (Ifthere are too many Nobles, omit those who were latestraised to rank.)AU disputes, etc., are settled by the Chief and the Council.The Council makes the laws and fixes the dues. TheChief enforces the laws.AU rulers are elected or appointed for one year, or untiltheir successors are chosen. The election to take place on,or as soon as possible after. Spring Day, which is the firstSun of the Crow Moon (March ist).Each year an Honorary Life Member may be elected.{Whenever in doubt, follow the National Constitution.)

72 The Book of WoodcraftVow of the Head Chief.totem in the Tally Book.){To be signed with his name andI give my word of honor that Iwill maintain the Laws, see fair play in all the doings of theTribe, and protect the weak.Vow of each Brave. {To be signed with the name andtotem of each in the Tally Book.) I give my word of honorthat I will obey the Chief and Council of my Tribe, and if Ifail in my duty, I wiU appear before the Council, whenordered, and submit without murmuring to their decision.VI.CHANGES OF THE LAWChanges of this code may be in harmony with theNational laws made at any Council by a two- thirds voteof all the Tribe.Notice of proposed amendments shall be made public forat least seven suns before the meeting.VII.DUESDues shall be, first a year; second, allassessments made by the Council for Tribal property;and, third, when necessary, the Council shall assess thosetaking part in camp.The initiation fee for new Braves shall bewhich shall include the first year's dues, but this shall notinclude assessments.Vin.SECRETIt is charged that all keep secret the doings in Council.IX.LAWS AND PUNISHMENTSThe laws are as already given on pages 62-64.Punishments are meted out by the Chief and Council,They consist of:after a hearing of the case.

Purpose and Laws 73Exclusion from the games or boats for a time.Reduction in rank, or of fines, etc.The extreme penalty is death; that is, banishment fromthe Tribe.THE BAND OR CLANEach Band or Clan of not less than five or more than tenmembers, elects its Chief for one year, or until his successoris elected. The Chief appoints his own Second Chief, to actin his absence, and also a Tally Keeper, who should be anartist, for it is his office to keep the records, the WinterCount, and the Tally Robe of his Band, and it is his glory toembellish them in all ways. A Wampum Keeper, also, isneeded, and may be appointed by the Chief,though he,himself may act, unless otherwise arranged. The othermembers, even those of lowest degree, sit in the Councilwithout election.Two to fifteen, or even twenty, Bands, unite to form aTribe.Every member of the Band isa member of the Tribe,because the tests are the same; and he may use the TribalTotem and War Cry. But the Band has also a Totem anda War Cry of its own.The Band keeps itsown Tally, and raises what dues itpleases. But it also pays dues to the Tribe and is representedin the Tribal Council by itsChief and Nobles (ifany) and such Tribal Councillors as it can elect.One Medicine Man or Old Guide may serve for the wholeTribe.COSTUMESThe costume of the Little Lodge is a coat of olive-greenkhaki, with knee breeches of the same. Across the bac]^from shoulder to shoulder, a fine of fringe one inch deep.The costume of the Big Lodge, of the Old Gviide, and of

74 The Book of Woodcraftthe Medicine Man, is the same, with fringe on the shouldersbut not across the back; and may have on the trousers,down the outer seam, from the knee to the bottom, afringe which begins at a quarter-inch deep, and widensgradually till it ends an inch deep at the bottom.On great occasions, much regaha and gorgeous Indiancostumes are worn, but the badges are the same.TITLES OF NOBLESWhen a Brave has won 24 honors in either Lodge, accordingto the Standard of Honors, he may claim the titleSagamore*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 GrandSachem.All Sachems and Sagamores sit in the Council of theirTribe without election, and by right of their honors. Butthe Lodges do not mingle; that is, a member of the LittleLodge cannot sit by right in a Council of the Big Lodge.*During the ten years since the Order was founded only ten have wonthe Sagamore's Crown, viz:Sagamore Plenty-Coups, 1905. (Douglas A. Miller, of Greenwich,Conn.)" Deerfoot, 1906. (Loraine M. Wood, of Rutherford,N.J.)''Deerslayer, 1906. (Willis R. Monroe, of Cos Cob, Conn.)"Silver-Fox, 1908. (S. Miller Jordan, of Rutherford, N. J.)Kingbird, 1910. (Jas. F. Gilkinson, of Middletown,Conn.)" Eagle-eye, 191 1. (Geo. L. White, of Cos Cob, Conn.)" Little Thunder, 191 2. (Albert E. Finiels, of Cos Cob, Conn.)" Little Beaver, 1912. (Richard L. Burdsall, of Port Chester,N. Y.)" Karonawa, 191 2. (Paul Cecil Spofford, of Port Chester,N. Y.)" Ningonit, 191 2. (Edward D. Graber, of Greenwich,Conn.)of

Purpose and Laws 75BADGES OF RANKThe badge of the Indian Boy in the Little Lodge is a greenribbon, fastened on with a green pin bearing the bluehorned white shield of the Woodcraft Indians.The badge for the Young Brave in the Little Lodge is ablue ribbon, pinned on with the horned-shield pin. It isworn on the breast, but may be repeated, with the symbolcut out of cloth, and sewn on the arm.AliWII#INDIAN BOY(Little Lodge)^liiiiiiilimYOUNG BRAVE(Little Lodge)(Big Lodge)The badge for the Minisino or Tried Warrior in theLittle Lodge is the same, but with red ribbon.The badge of the Chief in either Lodge is a head-bandwith two horns on it, worn in addition to his other badge.The badges for the Big Lodge are the same as for theLittle Lodge, excepting that behind the emblem is a triangleor "Big Lodge" of yellow cloth. This is not seen in thebadge 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, andGrand 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

The Book ofWoodcraftSAGAMOREGRANDSAGAMOREMEDICINE MANSACHEMGRANDSACHEMtitles won in the Little Lodge,but begins again in his newdegree.The badge of the Old Guide isthe horned-shield on a broadblue band which goes aroundthe left arm.The badge of the MedicineMan is the same, but with a redband, and on the shield are twoeyes, to signify that he is a Seer,whereas, others move in blindness.The badge of the Sagamore is ablack and white warbonnet.The badge of the Grand Sagamoreis a black and white, tuftedwarbonnet.The badge of the Sachem is ablack and white warbonnet withtail.The badge of the Grand Sachem is a black and whitetufted warbonnet with two tails.arm, or on the breast.All are worn on the spearTHE STANDARDThe standard of the Tribe or Band is a staff about eightfeet long, painted red, and bearing a shield on which is thetotem of the Tribe or Band. A small shield on top is whitewith blue horns, to typify the whole nation. The standardis carried around when a proclamation is being made. Ifthe Chief deputes another to be Herald, he also gives himthe standard to carry as a badge of authority.

Purpose and Laws 77Some carry a banner standard instead of a shield standardin which case the banner is hung on a cross piece.SHIELD STANDARDSWhen not in use, it is stuck in theground, near the Chief's teepee or placein CouncU.TOTEMSThe Totem of the whole Nation ofBANNER STANDARDS. Woodcraft Indians is the White Buffalohead, s)anbolized by the Horned White Shield. Thisused chiefly on Totem poles and on publications.Each Tribe, of course, has aspecial Totem. This is selected*aby the Council, and should besomething easy to draw. So, also,each Band has its totem and,finally, each Brave adds a privateTotem of his own, usually a drawingof 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.IS

"78 The Book of WoodcraftAs soon as organized, the Tribe or Band shouldgreen," that means the Totem is in purple; all the rest ofthe flag is green. Do not be afraid to select other colors,but always keep them as flat tints; avoid mere pictureson the flag.Lines are easily put in with black paint, when they areneeded, which is not often.Any bird, animal, tree, or flower, will do for Totem,but it is all the better if it have some specialreason.croak of the bird and its name — "Hrrrrr — Blue Heron.select a Totem and a Call. Take one out of theaccompanying 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 haveit of some other color. This you are free to do. Takeone, two, three, or even four colors if you like, but twoare most convenient. When the book says "purple onOne Tribe set out on a long journey to look for a Totem.They agreed to take the first living wild thing that they sawand knew the name of. They traveled all one day andsaw nothing to suit, but next day, in a swamp, they startleda blue heron. It went off with a harsh cry. So they becamethe "Blue Herons," and adopted as a war cry theAnother Band may have the Wolf Totem. The SnappingTurtles were formed because their camp was ona lake that was the haunt of a huge snapper. TheFlying Eagles had organized, but were sitting inCouncil waiting for a sign to guide them in choice ofa name. A bald eagle came from the lake, flew over thecamp, then went back on the lake. This was accepted asthe sign, and the Tribe became the Flying Eagle Bandof New Jersey

Purpose and Laws 79OIIDER OF DOINGS IN COUNCILThe Head Chief, or the Herald he may appoint, walksaround with the standard, announcing that a Council is tobe held, and all must come to Council.The form used among the Ogallala is Neetah Kolahnahoonpo 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. (Seepage 145)Roll CaU.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 BEGINSuppose that you have a lot of fellows that want to form aBand of Woodcraft Indians. They ought to be a gang thatusually goes together, not less than five or more than ten,between 8 and 15, or 15 and 18 years of age. They shouldlive near each other. It is no use taking in fellows thatlive in another town. With these you organize a Band.This is how to go about it: Get a copy of the "Book ofWoodcraft" from your local book-seller or from Doubleday,

So The Book of WoodcraftPage & Co., Garden City, L. I., N. Y., and read or tell themthe first few pages, the Laws of the Lodges, and the Life ofTecumseh. Talk it over and see if all are fully inspiredwith the idea. If they take to it, get some stiitable man toact as your Old Guide, which means he is a man of goodcharacter and able and willing to give the time. He mustbegin 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 incamp, or for Seven Suns when in camp, and then voted intothe Band by that band (one blackball to exclude).Unlessthis is the foundation of a new band in which case it isenough if all are wiUing to accept the candidate as a founderwithout waiting.Each then takes the pledge as given on pages 65-6,is enroUed as an Indian Boy, and is invested with the greenbadge.While the fellows are preparing, it is well to think onwhat name the band is to bear. Turn to the pages givenTotems and Calls for suggestions. You should use someanimal or object that is easy to draw and not already usedby a band in your region, preferably one or something, thatbelongs to your country. Do not hesitate to make littlechanges in the color, etc., of the design if you can make itmore acceptable.Thus you may wish to use the Wolf Totem because someof your fellows are good at howling, or the Hoot Owl becauseyour leader has had some good lessons in hooting; butyou cannot take them as they stand because there is alreadya Wolf and Hoot Owl Band in your region. All you need todo is to change the color, and make it the Black Wolf, RedHoot Owl, etc., as you please.

Purpose and Laws8iFor colors take two, three or four if you like, but two isthe best combination.Having got the Band together let them elect for oneyear a Chief, one of their nimiber, the natural leader of thegang.Let this leader get a blank book about 7x9, with about200 pages in it, to be the TaUy Book of the band. This heshould either keep himself or appoint one of his band tokeep.He should also appoint a Wampum Keeper or elsetake the office himself.THE TALLY BOOK AND HOW TO KEEP ITThe Tally Book is the record of the Band's doings. Itshould be kept like the proceedings of any other society.The Tally Keeper who is an artist has a great advantage, asa few sketches and photographs thrown in make a mostinteresting variation.Some of these Tally Books are beautifully illustrated withcolored drawings and are highly prized. In some caseseach member has added his thimib mark in printer'sink opposite his name when first entered.The first page of the Tally Book should bear an inscriptionthus:The Tally Bookof theThunder Band (or whatever it is)of Woodcraft IndiansFor Example. The next page should say for example:On the First day of the Snow Moon (January) of 1910, thefollowing assembled at No. 139 Tenth Avenue, to form aBand of Indians.

82 The Book of WoodcraftJas. Cameron as their Old Guide,John SmithPeter PetroJas. O'BrienSam SeligPatrick KeenanJohn JuneRobert Junk(The address of each added.)It was agreed that the regular order of business should befollowed in all business meetings: The Old Guide takes thechair, or in his absence, or at his request, the Chief of theBand takes the chair and the meeting goes as follows:Roll CallNew BravesRead the Tally of the last New businessmeetingStudiesReport of Scouts Social doings, songs, dances,Left-over businessComplaintsHonorsstoriesAdjournment.8th Sun Snow Moon, 1910. Second meeting of Band.The Band assembled at 1149 East 9th St., the home ofSam Selig. At 7 o'clock the meeting was opened withGuide Cameron in the chair.The following also present: Smith, O'Brien, Keenan,Junk, Petro, and June.First the Old Guide announced that the Mohawks ofManhattan were not willing to take us in as a Band of theirTribe, as they had already 50 members.Next the following were examined, passed and dulysworn in as Indian Boys: Smith, O'Brien, Keenan, Junk,and June. This took in all the Band except two. It wasdecided therefore to go ahead and complete the organization.After discussion it was agreed to call this the"THUNDER BAND OF MANHATTAN (unattached),"

Purpose and Laws 83its Totem and colors to be a red thunder-bolt on a blackcircle in the middle of the white flag; our War Cry isbe: Rumble, Rumble, Thunder, Bang, Crash-sh-sh, beginninglow and rising higher and stronger to the Bangthen dying away on the sh-sh.A resolution to call it the "Bowery Pirates" was voteddown, as was the suggestion to call it the " YeUow Dogs" —in spite of the fact that O'Brien could lead with a fine imitationof a small dog in deep trouble. Keenan said it wasbetter than the dog could do it.Smith was elected Chief for one year. He appointedKeenan as his Second and Petro as his Tally Keeper.The rest of the time was spent teaching the laws to theother two and in taking the first lesson in Sign Language.The Old Guide gave us the Laws in a shorter form:toThe Indian Laws in Brief1. 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 tiU you are eighteen.5. No Alcohol in Camp.6. Take care of aU 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 bidsyou speak.11. Respect all Worship of the Great Spirit.12. Word of Honor is sacred.An assessment of loc each was made to buy badges andcover postage.

84 The Book of WoodcraftAn application was made by three fellows on FourthAvenue for membership, but was refused as the Band wasfull. But they were invited to join the meetings as outsideScouts or visitors until they had enough to form a new Bandunder the same Guide.It was arranged to hold the next meeting at Keenan's,iioo Fifth Avenue.Meeting adjourned at 9 o'clock.iSth Sun Snow Moon, 1910. Third meeting of theThunder Band. Held at Selig's as arranged. Old GuideCameron in the chair. Etc., etc., etc.ist Sun Hunger Moon, 1910. Fifth meeting, etc.At this meeting Smith, the Chief, was able to qualify as aYoung 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 whilethe Old Guide organized the new band of six members.They are now "THE SCREECH OWLS" because two ofthem can screech so loud; but they wouldn't teU us howthey did it, or what their War Cry is.Now we had two Bands, we agreed to unite and form atribe, keeping our own Band just the same. The namedecided on was the " TRIBE OF THUNDER-ROLLERSOF THE LITTLE LODGE." So each puts a smallThunder Bird under the Totem of his Band. Nominationswere made at once for Tribal officers.The election came seven suns later. The Thunder Bandgot their Chief in as Head Chief. The other officers wereabout divided.Whenever we can,we have Tribal meetings, but Bandmeetings v/here only one Band isarrange. We have one about once a week.represented are easier to

Purpose and Laws 85The Guide says he will take us out camping next summerif we all pass as Young Braves. We are trying hard andmean to go.Our Guide says The Indian Brave must be like Tecumseh;besides a great master of Woodcraft he wasH — onorable.O — bedient.W — ild-fire fighter.K — ind.O — pposed to foul play.L — over of wild Hfe.A — Icohol hater.B — rave.R — everent.A — nti-smoker.V — ery modest.E — ver clean.Which, reading down the initials, gives us the greetingof our Tribes — How, Kola, Brave.The Call or War Cry isWAR CRY OF THE BANDsomething to be carefully considered.It is a great help if you get it right. The howlof a wolf as suggested by " Yow-w-w" is not the same as thehowl suggested by the wolf itself. Go to some zoo wherethey have a lot of wolves and wait tiU you hear a real howl.Oftentimes one can start them by howling.If you cannotget a wolf to show you, listen to some big dog doing it; it ispretty much the same. Remember the Call was used as asignal when in the enemy's country. If it is done exactlyright, the enemy think it is done by the animal not by theScout. The friends of the Scout know it is he that callsbecause he gives it the right ntimber of times or at the right

86 The Book of Woodcraftintervals. Thus perhaps the Barred Owl Call is given threetimes and the reply to that is arranged to be the cry butonce.If the answer is given three times to the three-timesCall that would mean that the one answering was not afriend — it is either an enemy or the owl itself.It is such a great help to get the Call just right that certainpatrols have decided on a given Call, because that wasone 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 butrather adopt some caU that will serve their purpose in ourown country.When it comes to such things as "Blue-Moon," "Echo,""Horseshoe," "Red-hand," etc., the Band can of coursedecide on any good yell, howl, whistle, squeak noise or caUthey like, only make it something peculiar and far-reaching.They should practise it only among themselves. Outsidersare not supposed to know it.Remember then that the CaUs and Totems given here aremere suggestions, you can take one of these (if it is notalready in use in your town) or take any other bird, repfile,fish, animal or object that commends itself to you and iseasy to draw.In many of the Totems suggested no CaU or War Cry isgiven. To supply this use any local yell or cry that yourfellows can do or invent or make with two sticks, stones, orother apparatus.

Purpose and Laws 87BLUE BUFFALO.Z902.On white ground.FLYING EAGLES.HORNEDKINGBIRDS.igo2.Black and white on pale red.SINAWA.1903.Black on red.AHMEEKS.1909.Black on red.A loud "slap-pldng".SILVER FOXES.1904.Black on white.MOON BAND.1905.Yellow on blue.OWENOKES.1904.Red with black lineson pale blue.

88 The Book of WoodcraftRAVENBlack on red.Hr00 -Br00HOOT OWLBlack and yellow on green.Wa-ha-hoo-hooOKOKOHOO orCAT OWLRed and white on purple.Hoo-hoo-hooSCREECH OWLDark red, white face onpurple ground.Wkil4l-il-looA soft quavering cry.BLACK WOLF.Black on yellow orLOBO BANDGray on pink.Ya-hoooooo.^BLACK CATBlack with yellow eyes ooyellow ground.Me-ow,WOLFBlack on red for WolvegBrown on yellow for BrownWolves.Red on pale blue for RedWolves, etc., etc.LYNX,WILD CAT.ibay or brown on tea green.Yah-row-roio

Purpose and Laws 89FIREBOAT.Datk blue on pale green.A long whistle.THUNDER CANOE.Black or dark gray on paleblue.A whistle then a bang.FLYING BLACK HAWK.Black on orange or red.LOON.Black and white for RedLoon, Amber Loon, etc.,on blue ground.A tremulous whooo.%BLACK HAWK.Black on red.Kek-kek-kek,f^^^K"MUSTANG.BALD EAGLE. ^'f^ ^""^^^f-L^^^ **""White and brown on yellow.Krek-krek-kay.tang, and Wild Horse; onyellow ground.A long neigh.BLUEHAWK.Blue on blood red.Indian warwhoop.9whistled.X«^THUNDER.BUCK.Orange on black.Bang-rumble-boom.NIGHT-BIRD.Brown and whiteon pale bluegreen.Feabody-peabody-peabodyPurple on blue.A shrill whistle.VBUCKHORN.Black buck, etc., on palegreen grotmd.A shrill, Ahissing whistle.FORKED LIGHTNING.Red or yellow on blue-green.Fui-bang.SEABIRD.Black and white.Kee-way-v.

90 The Book of WoodcraftSILENT BEAVER.Brown on blue.No mouth — no cry.SHUNKA-REELA.(running fox)Yellow and black on paleblue.Yap-yahoo.STING RAY,Green with black markspale red ground.RED-GODS.Red on pale blue.BADGER.White and black on yellowground.A rattling whistle.BLAZING STAR.Yellow star — red tailblue.WHOOPING CRANEWhite on blue groimd—blackwing. WOLVERINE. BLUE MOON.Kah-roo, a trumpeted croak.i Black and pale brown on pale blue on deep green.white.Any known night song.Garoooo.RED-GODS,fted with black lines on paleblue.COUGAR.Dark brown on pale blue.An awful yell.ECHO BAND.F ale on dark blue.Ek-ho,

Purpose and Laws9^BUGLING ELK.Dark browD on rose red.^^^^COYOTE.Brown and white on yellow.Yoop-yoop-yah-yow in ascendingside like a coyote'sbark.FIRE-MOUNTAIN BAND,Blue mountain, red flameson black.Yip-yip-yahoo-bang,MOOSE.Black on pale green.A long smooth bellow.CAT-IN-THE-NIGHT.Gray on black.Prew-fow.N^*FLYING EAGLE.White and brown on paleblue.Kek-Kek-Kek,WHITE MOUNTAINS orSNOW PEAK BAND.White on dark blue.Rumble-shshsk.THUNDERBIRD.Dark blue on yellow, whitehead.Lichtsing comeslfrom his eye.ARROW-FOOT.Red on blue field.SUNRISE BAND.Yellow on pale blue.Call a loud Yo-ho, yo-ho, yohoon ascending notea.f.îMOHAWK.Black and red on olive greenIndian whoop.COON.Gray with black marks on ared ground.A high pitched quaveringBoo-oo-oo-oo,SUNSET BAND.Red or yellow on blue-greenor pink.A long descending whistle.

92 The Book of WoodcraftLIGHT HEART.Red on pale blue.SHINING MOUNTAIN.Dark blue semi-circle withwhite mountain.

IV*HONORSHonors, Degrees, andIndianHonorsNamesare of two kinds, individual, and groupor degree. Any brave may take both kinds, ifhe wishes. The standards for the individualhonors, it will be seen, are higher.I shall give these first, as they have been in use from thebeginning.DECORATIONS FOR INDIVIDUAL HONORSThe decorations for the exploits are:eagle-feathers andwampum medals. Thus, the emblems of a high honoror grand coup would be an eagle feather with a red tufton the end, and a wampum or beaded medal for the headband or necklace.The symbol for a low honor or coup would be aeagleplainfeather— that is without any tuft and a wampumor beaded medal of half-size.Thus, it will be seen that the medals do not take theplace of the feathers, but repeat the honor in another form.DECORATIONS FOR GROUP HONORS OR DEGREESThe decoration for the group honors or degrees, of whichthere are twenty-four, set forth on pages 117-141 is an honorband made in beads, quills, or embroidery. These honorbands are used as arm bands or as decorations of the warshirt.93

94 The Book of WoodcraftSTANDARDS OF HONORSThese exploits are intended to distinguish those who arefirst-class in their department, and those who are so goodthat they may be considered in the record-making class.They may be called Honors and High Honors, but thePlains Indians speak of their exploits as Coup (pronouncedcoo) and Grand Coup. The Sioux, I am informed, usethe 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 repeattheir honor in the same department, except for heroism,mountain chmbing, and others that are specified as "repeaters,"in which each honor is added to that previouslyworn.No honors are conferred unless the exploit has beenproperly witnessed or proven, as though for the CenturyBar of the L. A. W. When it is a question of time underone minute, only stop-watches are allowed.Honors are allowed according to the standard of theyear in which the application was made.An honor, once fairly won, can never be lost for subsequentfailure to reach the standard.Except when otherwise stated, the exploits are meantfor allages.Any one counting coup, according to the class above himmay count it a grand coup in his own class, unless otherwiseprovided.This Ust is made by the High Council of Guidance.The exploits are founded on wqrld-wide standards, andwith the help of the best experts. The Council wiUgladly consider any suggestion, but it must be understoodthat no local group has any power to add to orvary the exploits in any way whatsoever.

Honors^ Degrees, and Indian Names 95Class I.Red Honors — HeroismHonors are allowed for saving a human life at risk ofone's own; it is a coup or a grand coup, at the discretionof the Council.A soldier's war medals count for a grand coup each.Courage. (The measure of courage has not yet beendiscovered.)RIDINGTo ride a horse i mile in 3 minutes, clearing a 4-foothurdle and an 8-foot water jump, counts honor; to do itin 2 minutes, clearing a 5-foot hurdle and a 12-foot waterjump, high honor.Trick-riding.^To pick up one's hat from the groundwhile at full gallop on a horse of not less than 13 hands,counts honor.To do it 3 times without failure, from each side, withhorse of at least 15 hands, counts high honor.GENERAL ATHLETICS(Advisers— J. E. Sullivan, secretary of Amateur Athletic Union; Dr. LutherH. Gulick of Russell Sage Foundation, New York.)Those under 10 are children;those over 10 and under16 are boys; those over 16 and under 18 are lads; thoseover 18 are men.Girls take the standards according to their ages up to18, but for athletics are never over that. No matter whattheir 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."

II I I1I00I«96 The Book of WoodcraftCO w Ov I-*^s a a sCOB "h" a a ^ ,•*- **âs:i 1sill"nw'g a a'^rfi'.ô•|-iI!»o o oa a a0i|ia i^««et>« OlOTfww-^roOOO- -âH M m eo MrtinHl«0*r^ -^ ^.1,aaOOO•*.c3oHoo wHiN a•* oaVf o•.- m " a'^ ot o »oboM * ¥h„ a ag PO« 0« ^c^ cOOg M « lO M CO OWO fO *o, HIMb4 ripq S ^ . ^ . « . « . «i-(|N . «§ M « vO nil II I I« 5.9Svj om foo 5? CO NI,H « vo '-'I I I^ en" uT oT ^ S S§ « H o H

Honors^ Degrees, and Indian Names 97.9OH «ja«O CO

98 The Book of Woodcraftio

10 O 10 COI10 o V7 COII1Honors, Degrees, and Indian Names 99.90) (Ue>il>sQ icjcc§80,"w O ^ CO O* (MM 10 H M «i-^-iOw O o J 9m enca-c«^ li-jinrti^ ^"^ CO ^ O^ o10w«CO 10 ^ CO fO O03otHo oS o. « . - 'oHie* fi B»*-O0 10 ^ ^^ "Ôh[«Tôo 10 COo1§1Io.3a 3 rtt'1^ I "I l§ 13:3=31Ol W5' ^>> >> >>g a aa>•§ 2 9. o a a a« H sJ-OO H 10 o

alOO The Book of Woodcraftw Ô CO^ H Ho •*g BOT00 *asvStôc-)ttlOIt-•B-SB8aiO in "00 J, ..00a3 8!>,saa« CO lO. m•ICOaHâ^Ô Hii POa "o «&"a"aV o(/} win tfl (fl0)

Honors, Degrees, and Indian NamesloiGENERAL ATHLETICS{Continued)ATHLETIC SPECIALTIES(Open to those only who are over 21.)Run 10 mi

I02 The Book of WoodcraftHandspring. To throw a tumbler or 4-legged handspring,coup; to throw a clean handspring, grand coup.Back handspring. A clean back handspring, grand coup.WATER-SPORTS AND TRAVEL(For swimming, rowing, etc., see classified athletics on a previous page.)Bathing. A coup for having bathed out of doors inwater of natural temperature anywhere north of N. Lat.30, or south of S. Lat. 30, for 300 days in the year; agrand coup for 365 days.Sailing. To have sailed any two-man craft for 30successive days, 12 hours a day at the wheel — the otherman not a professional sailor — coup.Sixty days of the same in salt water, grand coup.Log-riding. Tread a sawlog 100 yards in any time,without going overboard, for coup; do, it 100 yards andback in 30 minutes, for grand coup.Canoeman. A coup is allowed to those who can paddle(single) a canoe on dead water, make their paddling coup(see p. 100), spill the canoe and get into her again, and baleher alone.A grand coup, when they make their paddling cmip,spill, right, and bale the canoe alone, three times insuccession, and have run a rapid that falls 6 feet in 200yards.Canoe-camper.To have made a continuous canoe tripof 500 miles, sleeping out every night, coup; 1,000 milesof the same, grand coup.Saddle-camper. To have made a continuous saddletrip of 500 miles, sleeping out every night, coup; 1,000miles, grand coup.Camper. A coup, for passing 30 successive nights outof doors, never once sleeping under shingles, but in tent,

Honors, Degrees, and Indian Names 163teepee, or bivouac, every night. A grand coup, for 60nights of the same.Lone-iramper. A coup, for traveling alone, on. foot,100 miles, carrying one's outfit, sleeping out every night;a grand coup, for 200 miles.Gang-iramper. A coup, for traveling 150 miles on footwith a party, carrying one's own outfit, sleeping out everynight; a grand coup, for 250 miles.Ski-man. To have traveled 6 miles in an hour, 40 milesin one day, covered 40 feet in a jump, and traveled 500miles all told, counts a coup.To have traveled 7 miles in an hour 50 miles in one day,made a so-foot jump, and traveled 1,000 miles all told,counts a grand coup.Arctic Traveler. A coup, for entering the Arctic Circleby sea; a grand coup, by land.Tropic Traveler. A coup, for crossing the Equator bysea or rail; a grand coup, on foot.Motoring. To have covered 1,000 miles within 30 days,acting as your own chauffeur and mechanic, coup. Tohave covered 1,000 miles in 4 days, 100 miles in 2 hours,acting as your own chauffeur and mechanic, grand coup.(In both cases garage privileges allowed.)MOUNTAIN-CLIMBING (aLL AFOOt)(Not open to boys, i.e., those under 14.)By Sir Martin Conway, ex-President of the Alpine Club.The exploits in this class are repeaters.The first one to climb a standard peak gets doublehonors; one for climb, one ior first climb.For lads (i.e., over 14 and under 18.)

I04 The Book of WoodcraftCOUPIn Great Britain — Ben Macdhuie, Ben Nevis, BenLomond, Ben Cruachan, Snowdon, Scarfell.In Europe — Vesuvius, Breithorn.In North America — Mt. Washington; Electric Peak,Wyo.GRAND COUPIn Europe — Mt. Blanc, Monte Viso, Etna, Monte Rosa.In North America — Pike's Peak, Shasta, Adams.In Asia — Fujiyama; Tabor.Add to this all the honor Ust of next.For men (i.e., all over i8.)COUPIn Europe — Mt. Blanc, Monte Rosa, Monte Viso,Ecrins, Grand Paradis, Jungfrau, Finsteraarhorn, Wetterhorn,Bernina, Ortler, Gross Glockner, Matterhorn fromZermatt.In North America — St. Helen's, Adams, Shasta, Hood,Rainier, Mt. Shaughnessy, Mt. Stephen, Popocatepetl;Orizaba.GRA^^D COUPIn Europe — Meije, Aig. du GrSpon, Aig. du Geant,Aig. du Dru, Matterhorn (by ItaHan or Stockje ridges).Dent Blanche, Mischabelhorner from Seas, Schreckhorn,Monte di Scerscen, Fiinffinger Sp., Kleine Zinne.In North America — Mt. Sir Donald, Mt. Logan, Mt.Assiniboine, Mt. Fairweather, Mt. St. Elias, GrandTeton, Mt. McKinley. Any peak in Alaska over 13,000feet high.In South America — Chimborazo, Cotopaxi, Illimani,Aconcagua.

Honors, Degrees, and Indian Names 105In Asia— Any peak 19,000 feet high.In Africa — Any peak over 15,000 feet high.TARGET-SHOOTING(Open to men only.)Everything that can be said in favor of firearms for use in general sportapplies to the rifle only (and its understudy the revolver). The scatter-gunhas no official existence for us. It is ruination to the marksman's power andshould be abolished. A rifle range is a desirable adjunct to all grown-upcamps. Honors awarded according to the army standards.Revolver-shot. Target 4x4 ft. Bull's eye 8 inches(counts 4 points). Inner ring 2 feet (3the rest of target (2 points).Distance, 30 yards.points). Outer,Ninety-six shots divided in any number up to six days,one hand,standing:250 points count coup; 300, grand coup.Half with left hand only; half with right only:230 points, coup; 260, grand coup.Rifleman. To be a marksman of the highest rank butone, according to militia standards, a coup;rifleman of the highest rank, a grand coup.EYESIGHTto be an expertTo spot the Rabbit three times out of five at 60 yards,also to distinguish and map out correctly six Pleiades andsee clearly the "Pappoose (Alcor) on the Squaw's (Mizar)back," counts a coup; to spot the Rabbit three times outof five at 70 yards and seven Pleiades and the Pappoose,counts a far sight grand coup. (Those who habituallywear glasses may use them in this test.) (See " Far-sight,"among the games.)To make a 75 score in ten tries m the game of Quicksight,with ten counters, counts coup; a 95 score counts

io6 The Book of Woodcrafta grand coup. (See "Quick-sight," among the games.)BIG-GAME HUNTING(By permission of the Campfire Club of America.)Inasmuch as Hunting Big Game must be recognized inour list of national outdoor sports, it should be elevatedto a higher plane by the adoption of these rules, becausethey tend to give the utmost prominence to the many admirablefeatures of the chase, and at the same time reducethe total sum of destruction.To have gone alone into the haunts of big game, that isto say, without professional guide, and by fair hunting,unaided by traps or poison, or dogs (except where marked"d"), have killed and saved for good purposes, in absoluteaccordance with the game laws, any of the following kinds ofgame (or others of a corresponding character), countshonors as below:Each species counts one coup; that is, one Tiger wouldcount one coup, ten Tigers would not count any more, andwhen he gets his Tiger, his Moose, etc., the sportsman issupposed to stop so far as that species is concerned.The presence of a professional hunter reduces a grandcoup to a coup, and if he took any part in the actual killingit does not count at all. A native gun-bearer is not necessarilya professional guide.COUPBlack Bear (d) Water-buckPuma (d) DeerGray Wolf (d) Moose, Wapiti, etc.Wild Boar, otherwise than Tiger (from elephant-backwith spear (d) or Machan)Caribou14-foot Crocodile or Alligator

Honors, Degrees, and Indian Names 107ElephantLionGRAND COUPHippopotamusMoose (by stalking)Tiger (without help of ele- Mountain Goatphants)Mountain Sheep, adult ramJaguarChamoisLeopardHimalayan Tahr, adult malePumaGray WolfRhinocerosGrizzly BearIndian BisonSpectacled BearAfrican Buffalo Wild Boar, with spear, etc.Gorilla Sword fish, 15 feet long,Okapifrom small boatClass II.White HonorsCAMPEECEAFT AND SCOUTINGBee-line. Come to camp through strange woods froma point one mile off and return in 30 minutes, for coup;in 20 for grand coup.Match-fire. Light 15 campfires in succession with 15matches, all in different places, aU with stuff found in thewoods by himself, one at least to be on a wet day, for coup;if all 15 are done on wet days, or if he does 30, of which twoare on wet days, it counts grand coup.Flint and Steel Fire. To light 15 campfires in successionwith wildwood tinder, one at least on a wet day, and noneto take over a minute from striking the flint, to havingthe blazes, coup;if all 15 are done on one day, or if he does30 fires in unbroken succession, two at least on wet days,and in no case more than half a ftiinute from strike to blaze,grand coup.

io8 The Book of WoodcraftRubbing-stick Fire.Light a fire with a fire-drill or rubbing-sticks,with material ofone's own gathering, countscoup; to do it in one minute counts grand coup.Water Boiling. Boil one quart of water in a 2 -quart pailin II minutes for coup; in 9 minutes for grand coup. Allowedone log, one match, one axe or hatchet. The water isboiling when jumping and bubbling all over the surface.Axeman. To chop down three 6-inch trees in successionin 60 seconds each, throwing them to drive each a givenstake, coup; in 45 seconds each, grand coup.Knots. To make 30 different standard knots in a rope,for coup;50 for grand coup.Lasso. To catch 10 horses or cattle in corral, with 10throws of the lasso, counts coup;to catch 10 on the rangein 10 throws counts a grand coup.Lasso. To catch a horse or beef by each of his four feetin four successive throws, grand coup.Lasso. To catch, throw, and "hog-ti^" a beef or horsein 2I minutes for coup, in i| minutes for grand coup. Therecord is said to be 40 seconds.Diamond Hitch. Pack a horse with not less than 100pounds of stuff, with diamond hitch, to hold during 8hours of travel, coup. Ten days in succession, a grand coup.Size Guessing. To guess one inch, one foot, one yard,one rod, one acre, 100 yards, 200 yards, one quarter mile,one half mile, and a mile, within 20 per cent, of averageerror, for coup;10 per cent, for grand coup.Height and Weight Guessing. To guess the height ofID trees or other high things, and the weight of 10 stonesor other things ranging from one ounce to 100 pounds,within 10 per cent, of average error, for coup; 5 per cent,for grand coup.Gauging Farness. To measure the height of 10 treeswithout climbing, or 10 distances across a river, etc., with-

Honors, Degrees, and Indian Names 109out crossing, within ,10 per cent, of average error, for coup;5 per cent, for grand coup. Tools: an axe and a pocketrule only.Star Gazing. Know and name 15 star groups, for coup;know 20 star groups and tell the names and somethingabout at least one star in each, for grand coup.Latitude. Take the latitude from the stars at nightwith a cart wheel, or some home-made instrument, 10 timesfrom different points, within one degree of average error,for coup; one half degree for grand coup.Traveler. A coup for being able to take correct latitude,longitude, and local time. A grand coup for having passedthe Royal Geographical Society's examination of "experttraveler."Red Cross. A grand coup for having passed the RedCross examination of first aid to the wounded.Life Saving: For passing the U. S. Vol. Life SavingCorps diploma test for life saving in the water, a coup.For the same and an actual rescue, grand coup.Throwing Life Buoy: For those under 18: To throw it40 feet within 10 feet of the mark, is coup; the same but45 feet within 5 feet of the mark is grand coup. In eachcase 3 out of 5.For those over 18: To throw it 55 feet within 10 feet ofthe mark is coup; 60 feet within 5 feet of the mark is grandcoup. In each case 3 times out of 5 .Boat-builder. Build a boat that will carry two men andthat can be paddled, rowed, or sailed by them 6 miles anhour, coup; 7 miles an hour, grand coup.Birch Canoe. To have made a birch canoe that hastraveled, with at least one man aboard, 100 miles or morein safety, grand coup.In Sign-talking to know and use correctly 200 signsfor coup; 400 signs, grand coup.

no The Book of WoodcraftWigwag or Myer Signaling. To know this code andsignal, as well as receive a message a quarter mile ofif,the rate of lo words a minute, for coup.The same, at a mile, 24 words a minute, for grand coup.Morse Code. The same.Trailing.Know and clearly discriminate the tracks of25 of our common wild quadrupeds, also trail one for a mileand secure it, Avithout aid of snow, coup. Similarly discriminate50 tracks, and follow 3 tracks a mile as before,but for 3 different animals, grand coup.Indian Bed. Make an Indian bed of at least 60 rods,all tied tight for coup. Make one of 80 or more rods with4 cords aU straight, and bound at the edges, for grand coup.Cooking. Cook 12 digestible meals for at least threepersons, using ordinary camp outfit, coup. Or 21 mealsand in addition make good bread each day for grand coup.Wilderness Cooking. Make and bake bread, fry fishor meat and boil potatoes or fish without pots or pans.Coup or grand coup, according to merit.Cabin. Build a habitable log cabin not less than 6x8,with wind-tight walls and waterproof roof. Coup orgrand coup, according to merit.Tent or Teepee. Make a two-man tent or an 8-footteepee, or better, single handed and set them up;atfor coupor grand coup, according to merit.Latrine. To have made and run for three days a perfectlatrinemerit.in Army fashion, coup or grand coup, according toBasket. To have made a serviceable basket of wUdwoodmaterials and not less than 5 inches across; for coupor grand coup, according to merit.Weaving. To have woven a good grass or rush rug,square and even, not less than 2x5 feet, coup or grand coup,according to merit.

'Honors, Degrees, and Indian Names iiiBlazes and Signs. Make the 4 usual Indian Signs orBlazes on tree trunk, in twigs, grass, stones, give the smokesignals, and add 25 other signs or pictographs used by theIndians. Coup or grand coup, according to merit.Herald. Open and lead the Council, light the, sacredfire, performing the Peace Pipe ceremony and the Namingceremony. Know three Indian dances songs and theOmaha Invocation. Coup or grand coup, according to merit.Dancer. Know three Indian dancing songs and be ableto dance and teach the Snake dance, the War dance, theCaribou dance and the Scalp dance, for coup. Add the NewSun dance, the Seneca War dance and the Dog dance forgrand coup.Peace Messenger. Know 100 signs of the Sign Languageand translate into English from any other language sentencesamounting to 300 words, coup.translate from two languages, grand coup.Know 200 signs andIndian Clock. Make an Indian clock, that is, a sundial,that works. Coup or grand coup, according to merit.Map.Make a correct map of a region one mile long,\ mile wide, such as a mile of highway, taking in f of amile on each side, marking every house, fence, hill, andprominent tree, etc. When there is a stream, indicatethe size, speed, gallons it runs per hour and bridges.Coup or grand coup, according to merit.^weat Lodge. Make and use properly a Sweat Lodgethree times in one week, in two of the times it may be givento another person for coup.Run a Sweat Lodge successfully for one month, treatingat least a dozen patients, grand coup.Bow and Arrows. Make a bow and 6 arrows that willcarry 100 yards, coup; 150 yards, grand coup.Tomtom'. Make and decorate a tomtom ; coup or grandcoup, according to merit.

112 The Book of WoodcraftARCHERY(Revised by Will H. Thompson, of Seattle, Wash.)Make a total score of 300 with 60 shots (in one or twomeets), 4-foot target at 40 yards (or 3-foot target at 30yards), for coup; make 400 for grand coup.Shoot so fast and far as to have 6 arrows in the air atonce, for coup; 7, for grand coup. (According to Catlin,the record is 8.)For children (under 10), to send an arrow 90 yards,coup; 11$ ya,rds, grand coup. For boys (10 to 14), to sendan arrow 125 yards, coup; 150 grand coup. For lads (14 to18), to send an arrow 175 yards, coup; 200 grand coup.For men (over 18), to send an arrow 250 yards, coup;275, grand coup.To hit the Burlap Deer in the heart, first shot:For Boys at 45 yards, coup; 55 yards, grand coup" Lads " 60 " " 70 "" "" Men " 75 " " 85 "(The heart is 9 inches across.)To cover a mile:Children in 19 shots for coup; 15 shots for grand coupBoys

Hondrs» Degrees^ and tidian Names 113Coup is for 300 at 60 consecutive shots.Grand coup is for 400 at 60 consecutive shots.(In one or two meets.)Men. Four-foot target at 180 yards, if possible on asteep hillside.In the target is a bull's eye, and counts . . 9Within 6 feet of outside of target« j2 " " " " « «« jQ « «

muscallonge,114 The Book of WoodcraftMen :To hook and land with the fly, unassisted, withoutnet or gaff, a trout or landlocked salmon over 4 lbs., or asalmon over 12 lbs., coup. To take, under the same conditions,a sahnon over 25 lbs., grand coup.General Fishing. Boys, lads, and men: To take on arod, without assistance in hooking, playing, or landing,trout, black bass, pike,•grayling, salmon,bluefish, weakfish, striped bass, kingfish, sheepshead, orother game fish, whose weight in pounds equals or exceedsthat of the rod in ounces, coup.To take under the same conditions a game fishis double in pounds the ounces of the rod, grand coup.athatIndoor Fly-casting. Boys: To cast a fly with a rod ofS oz. or less, not over 10 feet long, 40 feet, coup; 55 feet,grand coup.Lads: 65 feet, coup; 80 feet, grand coup.Men: 80 feet, coup; 95 feet, grand coup."Every fish caught and kept, but not used, is a rottenspot in the angler's record" (H. v. D.).BAIT-CASTING(Revised by Lou S. Darling, of New York. Author of"Tournament Casting and the Proper Equipment.")With |-oz. dummy frog, 5-ft. rod, indoors, overheadcasting, tournament style:ifChild class, 40 feet for coup; 50 feet for grand coup.Boy " 60 " " " 70 " " "Lad " 80 " " " 90 " " " "Man " 100 " " " 120 " " "If out of doors add 10 per cent, to each of the distances,cast is made with the wind.If a wooden plug is used instead of the dummy frog, add30 per cent, to each distance.

Honors, Degrees, and Indian Names 115Class III.Blue Honors.NATURE STUDY — VERTEBRATES(Revised by Frank M. Chapman, of the American Museumof Natural History, New York City,)Know and name correctly 25 native wild quadrupeds,for coup; know and name correctly 50, and tell somethingabout each, for grand coup.Know and draw unmistakable pictures of 25 tracks ofour four-foot animals, for coup; of 50 for grand coup.Know and name correctly 100 of our native birds as seenmounted in a museum, the female and young to countseparately, when they are whoUy different from the male.This counts coup; 200 birds for grand coup.Know and name correctly 50 wild birds in the field;this counts coup; 100, grand coup.Recognize 50 wild birds by note, for coup; 100 for grand coup.Know and name 10 turtles for coup; 20 for grand coup,with something interesting about each.Know and name 10 difiEerent snakes, tell which are poisonous,for coup; 20 snakes for grand coup.Know and name correctly 10 Batrachians for coup; 20for grand coup.Know and name 25 fish for coup; 50 fish for grand coup.NATURE STUDY — LOWER FORMS OF LIFE(Revised by John Burroughs.)Know and name 25 native land and fresh-water shells,for coup; 50 for grand coup.Know and name 25 moths, for coup; 50 for grand coup.Know and name 25 butterflies, for coup; 50 for grand coup.Know and name 50 other insects for coup; 100 for grandcoup.

ii6 The Book of WoodcraftKnow and name correctly, i.e., with the accepted Englishnames, according to any standard authority, 25 trees, andtell something interesting about them, counts coup; 50 forgrand coup.Know and name correctly 50 of our wild flowers, forcoup; 100 for grand coup.Know and name correctly 25 of our wild ferns, for coup;50 for grand coup.Know and name correctly 25couP; 50 for grand coup.of our native mosses, forKnow and name 50 common toadstools or mushrooms,for coup;100 for grand coup.GEOLOGY, ETC.Paleontology.(Revised by Prof, Charles D. Walcott, Secretary, SmithsonianInstitution.)Know and name, referring to their properstrata, 50 native fossils, for coup; 100 for grand coup.Mineralogy, Know and name 50 minerals, for coup; or100 for grand coup.Geology. Know and name and describe the 14 greatdivisions of the earth's crust, according to Geikie, alsodefine watershed, delta, drift, fault, glacier, terrace, stratum,dip, and identify 10 different kinds of rock, for coup.In addition to the first, define sediment metamorphic, anticUnal,synclinal, moraine, coal, metal, mineral, petroleum,and identify in all 20 kinds of rock, for grand coup.PHOTOGRAPHY(Revised by A. Radclyffe Dugmore, of Country Life inAmerica, New York.)Make a good recognizable photograph of any wild birdlarger than a robin, while on its nest, for coup. Withimage 3 inches long for grand coup.

Honors, Degrees, and Indian Names 117Make a good photograph of a Ruffed Grouse drumming, aa Woodcock, or a Wild TurkeyPrairie chicken dancing,strutting, for grand coup.Make a good recognizable photograph of a wild animalin the air,Ditto for a fish.for coup, or grand coup, according to merit.Get a good photograph of any large wild animal in itsnative surroundings, and not looking at you, for coup orgrand coup, according to merit.(As these are testsnot count.)of woodcraft, menagerie animals doTHE DEGREES IN WOODCRAFTWith standards for the Big Lodge (Kitchi Wigwam).And with the standards for the Little Lodge (PangiWigwam) added in parenthesis. Those for the MedicineLodge (Mashkiki Wigwam) would be the same as for theBig Lodge, if any are desiredBead-badgesThe badges may be worn across the arm in the fashionof the white man; or in a band across the breast or downthe breast from the shoulders after the manner of the Indian.These are the same for all lodges.Events marked * are not optional.

Ii8 The Book of WoodcraftAthlete Camper Camp Cook Camp CraftsmanCamp DoctorCanoemanmmiiiFisherman

•a dCDHonors, Degrees, and Indian Names 119

I20CAMPER(Gabeshiked)The Degree of Camper may be conferred on those whotake ID of these tests:*i. Can light 15 fires in succession with 15 matches,at different places, one, at least, on a wet day. (10 forL. L.)2. Have put up a 2-man tent alone, ten times, for actualservice, ready for storms.3. Can make the fire with rubbing-sticks of own preparation.(5 times for L. L.)4. Can boil water in 10 minutes with i match, i log,I axe; i quart of water in a 2-quart pail. (15 min. forL. L.)*5 . Havemade a willow bed, or a rush mat, or an equallygood one of wild material.6. Have made a waterproof roof of wildwood materials.7. Have cooked 21 digestible meals with ordinarycamp outfits, for at least three persons. (12 meals forL. L.)8. Kiiow how to make a raft.*9. Know how to choose a camp site and how to preparefor rain.*io.Know how to build a latrine (toilet).*ii. Know how to dispose of the camp garbage andrefuse.*i2. Have slept out 100 nights (no roof but canvas);not necessarily consecutive nights.(50 for L. L.)13. Have traveled 500 miles, all told, in canoe, on foot,or in saddle, while sleeping out. (250 for L. L.)14. Have had charge o£ a camp of five or morefor seven suns (one week) and kept all going in goodshape.

Honors^ Degrees, and Indian Names i2iCAMP COOK{Chabakwed)The Degree of Camp Cook is6 of these tests:conferred on tliose who takeI. Can make a. good fireplace of wood, of stone, sod,or earth.*2. Light IS fires with 15 successive matches, one on awet day. (10 fires and 10 matches for L. L.)*3. Cook 5 batches of good bread in a Dutch oven. (3for L. L.)4. Cook 5 batches of good bread without any utensilsbut a hatchet. (3 for L. L.)*5. Cook 21 digestible meals over campfire for a partyof two or more.(12 for L. L.)*6. Boil a quart of water in a 2-quart pail in 10 minutes.(15 for L. L. given i match, i log, i axe.)7. Cook a meal consisting of baked bread, fried meat orfish, roast meat or boiled potatoes without any utensilsor tools but a hatchet.8. Have trained a class in cooking; showing and makingthem do it properly.CAMP CRAPTSMAN{Enokid)The Degree of Camp Craftsman may be conferred on thosewho take 15 out of these tests:I. Have a knowledge of tanning and curing.*2. Can sole and heel a pair of boots, sewed or nailed,and generally repair boots and shoes.3. Can dress a saddle, repair traces, stirrup leathers,and know the various parts of harness.4. Can patch a garment.etc.,

122 The Book of Woodcraft*5. Can make a lace or a button of a leather patch.6. Make set of 6 camp chairs and a camp table.7. Make a waterproof vessel of birch bark.*8. Repair a broken boat or canoe.9. Repair a tent cover so it will not leak.10. Make an axe helve or a hoe handle.11. Can repair a leaky kettle or pot.12. Can solder a tin.13. Make a basket of wildwood materials.*i4. Make an Indian bed.*i5. Make a grass mat.16. Can fell a 6-inch tree in 60 seconds and drive withit a given stake.17. Cut down a 6-inch tree, and chop and split it intostove wood, using axe only.18. Cut and flat with 2 true surfaces a railway tie 8feet long, 9-inch face and 6 inches thick, using axe only.*i9. Distinguish between rip saw, crosscut, keyholesaw, 2-handed crosscut and show how they are used.*2o. Show the right and wrong way of putting nailsinto two boards, one of which is to be fastened acrossthe other.21. Make a boat or a birch canoe.22. Build a log cabin.CAMP DOCTOR{Mashkiki)The Degree of Camp Doctor is conferred on those who take20 out of these tests:*i.Can demonstrate the Schaefer method of resuscitation.2. Carry a person down a ladder.3. Bandage head and ankle.

Honors, Degrees, and Indian Names 123*4. Demonstrate treatment of wound of the neck withsevere arterial hemorrhage.5. Treat mangled injury of the leg without severehemorrhage.6. Demonstrate treatment for rupture of varicoseveins of the leg with severe hemorrhage.7. Show treatment for bite of finger by mad dog.8. Demonstrate rescue of person in contact with electricwire.9. Apply tourniquet to a principal artery.10. State chief difference between carbolic poisoningand intoxication.*ii. Pass first-aid tests of American Red Cross Society.12. Write a statement on the care of the teeth.13. State a principle to govern in eating, and state inthe order of their importance, five rules to govern the careof his health.14. Be able to tell the difference in effect of a cold andhot bath.*i5. Describe the effect of alcohol and tobacco on thegrowing boy.16. Tell how to care for the feet on a march.17. Describe the effect of walking as an exercise.18. Know how to treat sprains.19. Tell how athletics may be overdone.*2o.State what the chief causes of each of the followingdiseases are : tuberculosis, typhoid, malaria.21. Tell what should be done to a house which has beenoccupied by a person who has had a contagious disease.22. Tell how they may cooperate with the board ofhealth in preventing disease.23. Describe the method used in their community indisposing of garbage and the evil effect of flies.*24. Know how to treat for bad sunburn.

124 The Book of Woodcraft25. Tell how a city should protect its foods; milk, meat,and exposed foods.26. Tell how to plan the sanitary care of a camp.27. State the reason why school children should undergoa medical examination.28. Must know what wood herbs, etc., or camp stapleswill produce sweat, purge, vomit, or warmth; what willmake a quick poultice which will check diarrhoea, etc.*29. Know poison ivy, simiac, oak, etc., and the propertreatment for cases of poisoning by these.30. Make, use, and teach others to use, the Indian SweatLodge.31. Have taught a class in first aid.(The Little Lodge can scarcely expect to take this.)CANOEMAN(Chemaunigan)The Degree of Canoeman may be conferred on those who*i . Cantake 15 of these tests:tie rapidly 6 different useful knots. (4 in L. L.)2. Splice ropes.3. Can find, collect, prepare and use "wattap, " thatis spruce roots for canoe binding, etc.4. Can find, collect, prepare and use gum for canoegumming.5. Use a pahn and needle.6. Fling a rope coil.*7. Row, pole, scull, and steer a boat; also bring a canoeor boat properly alongside and make fast.8. Can build a boat or built canoe.9. Can make a paddle and paint it Indian fashion.*io. Repair a boat or canoe.II. Repair a birch-bark or canvas canoe.

Honors, Degrees, and Indian Names 12512. Must know the laws of mooring, beaching, caching,or portaging a canoe, also how to sit in it and how to changeseats with another when afloat.*i3. Can swim 100 yards.14. Can swim 50 feet with boots, pants and shirt on.(For L. L. 25 feet.)15. Have sailed any 2-man craft for 30 successivedays, 12 hours a day at the wheel — the other man not aprofessional sailor.*i6. Have paddled (single) a canoe on dead water, imile in 12 min.(15 min. L. L.)17. Have spilled the canoe and got into her again, andbaled her without help.18. Have taken canoe camper's honor, that is madea continuous canoe or rowboat trip of at least 500miles, sleeping out every night. (100 miles for L. L.19. Have a knowledge of weather-wisdom and tides.20. Can state direction by the stars and sun.21. Can steer by compass.22. Have taught a class to handle a canoe.FISHERMAN{Gagoiked)The Degree of Fisherman may be conferred on those whotake 9 of these tests:*i. Catch and name 10 different species of fish: salmonor trout to be taken with flies; bass, pickerel, or pike to becaught with rod or reel, muskallonge to be caught bytrolling.(7 for L. L.)2. Make a bait rod of 3 joints, straight and sound,14 oz. or less in weight, 10 feet or less in length, to stand astrain of ij lbs. at the tip, 13 lbs. at the grip. Or else

126 The Book of Woodcraftmake a jointed fly-rod 8-10 feet long, 4-8 ozs. in weight,capable of casting a fly 60 feet.3. Name and describe 25 different species of fishfound in North American waters, and give a completeof the fishes ascertained by himself to inhabit a givenlistbody of water.(15 for L. L.)4. Give the history of the young of any species of wild fishfrom the time of hatching until the adult stage is reached.5. Make a net and catch a fish in it.6. Make a turtle trap and catch a turtle in it.*7. Make a 6-foot leader of clean gut, with smoothknots to stand a strain of 5 lbs.*8. Take with the fly, unassisted, a 3-lb. trout, landlockedsahnon, or bass, or a 12 lb. salmon, on a rod notmore than 5 oz. in weight.9. Or else take on a rod, without assistance in hooking,playing, or landing a trout, black bass, pike (muscallonge),grayling, salmon, bluefish, weakfish, striped bass, kingfish,sheepshead, or other game fish, whose weight in poundsequals or exceeds that of the rod in ounces.10. Cast a fly with a rod of 5 oz. or less, not over 10feet long, 65 feet.Or, with j-oz. dummy frog, s-foot rod,outdoors, overhead casting, tournament style, send it 80feet if under 18, no if over.11. Swim a hundred yards.12. Paddle (single) a canoe i mile in 12 minutes. (15for L. L.)13. Row without help i mile in 10 minutes. (14 forL. L.)FORESTER(Miiigwakid)The Degree of Forester may be conferred on those who take18 of these tests:

.Honors, Degrees, and Indian Names 127*i. Can identify 25 kinds of trees when in leaf, or 15kinds of deciduous (broad leaf) trees in winter, and tellsome of the uses of each. (15 for L. L.)2. Identify 12 kinds of shrubs. (8 for L. L.)Collect and identify samples of 30 kinds of wood andsome of their uses and pepuliar properties.3be able to tell(12 for L. L.)4. Determine the height, and estimate the amount oftimber, approximately, in 5 trees of different sizes.*5. Can state the laws for transplanting, grafting,spraying, and protecting trees.6. Make a collection of 60 species of wild flowers,ferns, or grasses dried and mounted in a book and correctlynamed. (30 for L. L.)*7. Can recognize in the forest all important commercialtrees in his neighborhood.8. Can distinguish the lumber from each and tell forwhat purpose each is best suited.9. Can tell the age of old blazes on trees which mark aboundary or trail.*io. Can recognize the difference in the forest betweengood and bad logging, giving reasons why one is good andanother bad.11. Can tell whether a tree is dying from injury by fire,by insects, by disease or by a combination of these causes.12. Knows what tools to use in lumbering.Knows how to fight fires in hilly or in flat country.*i3.14. Knows the effect upon stream-flow of the destructionof forests at head waters.15. Knows what are the 4streams.great uses of water in16. Knows what causes the pollution of streams, andhow it can best be stopped.17. Knows how, in general, water-power is developed.

)128 The Book of Wooc!crafti8. Can tell, for a given piece of farm land, whether itis best suited for use as a farm or forest, and why.19. Can point out examples of erosion, and tell how tostop it.20. Can estimate closely how much timber and howmuch cordwood is in a given acre of woods.21. Name 6 trees that will float when green, and 6 thatwill not.*22. Know something of the relation of birds and quadrupedsto forest trees.23. Can fell a 6-inch tree in 60 seconds, driving with it agiven stake. (2 min., and to fall within 2 feet of a stake, forL.L.)24. Have made 100 trees grow where none grew heretofore.(25 for L. L.)25. Have camped in the woods for 30 nights.26. Have taught a class the rudiments in forestry.FRONTIER SCOUT{GimdbThe Degree of Frontier Scout may be conferred on thosewho take 8 out of these tests:*i.Milk a cow.*2. Interpret from any language into English.3. Fell a tree in a given place.4. Weld an iron.5. Temper a knife.6. Solder a tin.7. Shoot to win honors with a rifle.8. Tie 6 kinds of knots.9. Make a thread lashing.10. Use an axe correctly.

Honors, Degrees, and Indian Names 129GLEEMAN OR CAMP CONJURER(Nagamed)The Degree of Gleeman is conferred on those who take 8*i.of these tests:Can open and lead the Council.*2. Light the Sacred Fire with rubbing-sticks.*3. Ejiow the Peace Pipe Ceremony.4. Know the ceremony of giving names.*5. Can sing many songs, including the Mudji-mukasin,Omaha, Zonzimondi, Bark Canoe, alone or as a leader,6. Can dance the Caribou dance, the Scalp dance, theSnake dance.7. Can teU many stories.8. And know the art of "making medicine," which isthe making of goodfellowship by seeking out talent, selectingand leading it and stopping without offending those whoare not helpful.9. Know how to conduct in initiations and have thewisdom to stop them in decent season.10. As well as to sing the Good-night song when goodnighttime has come.*ii. Have camped out 30 nights.12. Teach some one else to run the Council.13. Teach a dance to a sviffident nimiber to give it-HERALD OR CRIER(Bibaged)The Degree of Herald is conferred on those who take 10 ofthese tests:1. Can walk i mile in 11 min. (15 for L. L.)2." " 30 " "12 hrs. (Not open to L. L.)

I30 The Book of Woodcraft3. Can run 100 yds. in 13 sec. (14 for L. L.)4. " " I mile in s| min. (Not open to L. L.)5. " swim 100 yards.6. Have slept out 30 nights.7. Can send and receive a message in one of the followingsystems of signaling: Semaphore, Morse, or Myer, notfewer than 24 letters per minute.(12 letters for L. L.)8. Make correct smoke signals meaning "Camp ishere," "I am Lost," "All weU," "AU come to Council."*g. Can talk Sign Talk, knowing at least 400 signs. (200for L. L.)*io. Know the 25 signs and blazes of the Indian code.(is for L. L.)*ii. Can read and translate into his own language apage or conversation from some other language.*i2. Can conduct a Council.*i3. Know the ordinary rules of courtesy, precedence,introduction, salutation, etc.14. Know the history of the National Flag and theproper way of saluting, etc.15. Have taught half a dozen fellows to qualify.HORSEMAN(Bebamomigod)The Degree of Horseman may be conferred on those whotake 10 of these tests:*i. Show that they are at home in a saddle and can rideat a walk, trot, and gallop.*2. Know how to saddle and bridle a horse correctly.3. Can catch 6 horses in corral or on range with 12throws of the lasso.fLjid4. Know how to water and feed and to what amoxmt,how to groom a horse properly,

)Honors, Degrees, and Indian Names 1315. Know how to harness a horse correctly in single ordouble harness and to drive.*6. Can pack 100 lbs. of stuff with diamond hitch, tostay during 4 hours of travel or 2 miles of trotting. (2hours or i mile for L. L.)7. Have a knowledge of the power of endurance of horsesat work and know the local regulations concerning driving.8. Know the management and care of horses.Can identify unsoundness and blemishes.*g.10. Know the evils of bearing or check reins and of illfittingharness or saddlery.11. Know two common causes of, and proper remediesfor, lameness, and know to whom he should refer cases ofcruelty and abuse.12. Are able to judge as to the weight, height, and ageof horses.13. Know 3 breeds and their general characteristics.14. Are able to treat a horse for colic.15. Describe symptoms and give treatment for the following:wounds, fractures and sprains, exhaustion, choking,lameness.16. Understand horseshoeing.*ij. Can clear a 4-foot hurdle and an 8-foot water jump.18. Pick up their hat from the ground going at fullgallop on a horse not less than 13 hands high.for L. L.)HUNTER(Gaossed.)(11 handsThe Degree of Hunter may be conferred on those who take14 of these tests:1. Can walk i mile in 1 1 minutes. (14 in L. L.)2. " " 30 " "12 hours. (Not open to L. L.3." run 100 yards in 13 Sees. (15 in L. L.)

132 The Book of Woodcraft4. Can run i mile in 5^ minutes. (Not open to L. L.)5." swim 100 yards.6. " spot the Rabbit (see Games) 3 times out of 5at 60 yards.7." see and map out 6 Pleiades.8. " see the Pappoose on the Squaw's back (spectaclesallowed if habitually worn.) (See p. 204.)*g. Have kiUed according to the Campfire Law (p. 106),any one big game animal.*io.Have got a good photograph of a big game animalwild in its native surroundings.*ii. Know and name correctly 25 native wild quadrupeds.(15 for L. L.)12. Know and name correctly 50 wild birds in the fieldand their nests.*i3.(30 for L. L.)Know and clearly discriminate the tracks of 25 ofour common wild quadrupeds.(15 for L. L.)14. Can trail an animal or else iron track prints for halfa mile without aid of snow. (Snow allowed in L. L.)15. Have won honors with rifle. That is, be a marksmanaccording to the rules of the National Rifle Association.16. With bow make a total score of 300 points at 60yards, standard target (see p. 112). (25 points for L. L.)*i7. Have caught alive and uninjured with his ownmake of trap one wild quadruped and one wild bird.*i8. Know the Pole Star and 15 star groups. (10 stargroups in L. L.)19. Have taught any one of these but the first 9 tosome other brave.MOUNTAINEER(Wadjiwed)The Degree of Mountaineer may be conferred on those whotake 8 of these tests:

.Honors, Degrees, ancJ Indian Names J3j*i. Take two honors at least in the list of mountainclimbing(see p. 103). (One in L. L.)2 Have camped out at least 30 nights in the mountains.3. Klnow, name and describe the 14 great divisions ofthe earth's crust (according to Geikie). (Any 8 for L. L.)*4. Know and name 25 different kinds of rock. (10 in.L. L.)*S. Define watershed, delta, drift, fault, glacier, terrace,stratum, dip.(Any 5 of these in L. L.)6. Know at least 20 mammals that live in the mountains.(12 for L. L.)7. " " " 50 mountain birds. (25 in L. L.)8. " " " 25 mountain trees. (15 in L. L.)9. Have made a journey alone on foot through themountains of at least 100 miles, sleeping out every night.(Companion and horse allowed in L. L.)10. Can swim 100 yards.PATHFINDER OS SCOUT{Mikan)The Degree of Pathfinder is conferred on those who take 12of these tests:I. Know every land bypath and short cut for a distanceof at least 2 miles in every direction around yourlocal headquarters in the country,(i mile in L. L.)*2. Have a general knowledge of the district within a5-mile radius of his local headquarters, so as to be able toguide people at any time, by day or night.(2 miles for L.L.)3. Know the general direction and population of the 5principal neighboring towns and be able to give strangerscorrect directions how to reach them. (3 towns in L. L.)4. Know the country in 2-mile radius, or in a town

134 The Book of Woodcraftmust know in a ^-mile radius what livery stables, garages,and blacksmiths there are. (i mile in L. L.)5. Know the location of the nearest meat markets,bakeries, groceries, and drug stores.*6. Know where the nearest police station, hospital,doctor, fire alarm, fire hydrant, telegraph and telephoneoffices, and railroad stations are.*7. Know something of the history of the place, itsprincipal pubHc buildings, such as town or city hall, postoffice,schools, and churches.8. As much as possible of the above information shouldbe entered on a large scale map.9. Fell a 6-inch tree or pole in a prescribed direction soas to fall between two stakes 2 feet apart, within 60 seconds.(4 feet and 2 minutes for L. L.)10. Tie 6 kinds of knots quickly. (4 for L. L.)11. Lash spars properly together for scaffolding.*i2.Build a modern bridge or derrick.13. Make a camp kitchen.14. Build a shack or cabin of one kind or another suitablefor three occupants.15. Walk I mile in 11 minutes. (15 for L. L.)16. Run 100 yards in 13 seconds. (Not open for L. L.)17. Run 50 yards in 7I18. Swim 100 yards.SCOUT RUNNER{Kee-mo-sah'-hee)seconds. (Not open to L. L.)The Degree of Scout Runner is conferred on thosewho take 9 of these tests:*i. Can walk i mile in 11 minutes. (14 in L. L.)*2. " " 30 miles in 12 hours. (Not open to L. L.)

Honors, Degrees, and Indian Names 1353. Can run 100 yards in 13 seconds. (Not open to L.)4. " run 50 yards in y-j- seconds (Not open to B. L.)" "*S-I mile in 5^ minutes. (Not open to L. L.)*6. " swim 100 yards.*7. " paddle a canoe I mile in 12 minutes. (15 in L. L.)8. Know the Semaphore or Wigwag or Myer code andtake as well as receive a message at the rate of at least 24letters a minute.*9. Know 200 signs of the Sign Language. (100 in L. L.)10. Know the 25 secret signs and blazes of the Indiancode (15 in L. L.)*ii.Have slept out 30 nights.12. Know and can clearly discriminate the track of 25of our common wild quadrupeds; also trail for a mile withcjutsnow, till near enough to photograph or bag it. (Snowallowed in L. L.)13. Must have carried a letter 3 times over a mile ofenemy's country with at least 20 hostiles out against him,of his own class.SHARPSHOOTER(Godaakwed)The Degree of Sharpshooter is conferred on those who take7 of these tests:*i. Qualify as in "marksman" with the rifle in accordancewith the regulations of the National Rifle Association.*2. Make a bow and arrow which will shoot a distance of100 feet with fair precision.3. Make a regulation archery target — 4 feet across,with the 9-inch centre and 4 rings, each 4! inches wide.4. Make a total score of 350 with 60 shots of bow andarrow in one or two meets, using standard 4-foot targetat 40 yards or 3-foot target at 30 yards. (300 in L. L.)

136 The Book of Woodcraft5. Make a total score of 300 with 72 arrows, using standard4-foot target at a distance of 50 yards, or 3-foot targetat 36 yards.(250 for L. L.)6. Shoot so far and fast as to have six arrows in the airat once.(5 in L. L.)7. See and map out 6 Pleiades.8. See the Pappoose on the Squaw's back in the DipperHandle.9. Spot the Rabbit 3 times at 60 yards.STAR WISEMAN(Gijiged)The Degree of Star Wiseman may be conferred on thosewho take 7 of these tests:*i. Have a general knowledge of the nature and movementsof the stars.*2. Point out and name 10 principal constellations.(6 in L. L.)*3. Can find the North by means of other stars than thePole Star in case of that star being obscured by clouds.4. Can tell the hour of the night by the stars andmoon.L. L.)5. Know and can name 20 of the chief stars. (15 in6. Know, name and can point out 3 of the planets,(i in L. L.)7. Have a general knowledge of the positions and movementsof the earth, sun, and moon.8. Have a general knowedge of tides, eclipses, meteors,comets, sun-spots, and planets.*g. Take the latitude from the stars with home-madeinstruments, within i degree of error. (2 degrees in L. L.)*io. Make a sundial that works.

Honors, Degrees, and Indian Names 137The Degree of2L. L*4take 8 of these tests:SWIMMER(Shingebis)Swimmer may be conferred on those whoCan swim 100 yards.Swim on the back 50 feet. (25 for L. L.)Swim 50 feet with shoes and clothes on. (25 forDemonstrate breast, crawl, and side stroke.5. Dive properly from the surface of the water.6. Can dive into from 7 to 10 feet of water and bringfrom bottom to surface a loose bag of sand weighing 5tb. (4 to 7 feet and 3 lb. for L. L.)*7. Demonstrate on land five methods of release from adrowning person who clutches you.8. Demonstrate in the water two methods of release.9 Demonstrate the Schaefer method of resuscitation(prone pressure).ID. Demonstrate safely crossing thin or rotten ice.11. Have a knowledge of weather wisdom and tides.12. Teach 3 fellows to swim, (i for L. L.)TRAVELER(Bebamadisid)The Degree of Traveler may be conferred on those whotake II of these tests:I. Have walked i mile in 11 minutes. (14 in L. L.)*2. Have tramped 30 miles a day. (Not open to L. L.)3. Have climbed i of the standard peaks (p. 103.)4. Knows at least 15 star groups, including the Dipperand the Little Bear. (10 in L. L.)

:138 The Book of Woodcraft*5. Have camped out in at least lo different States orcountries.„ 6. Have entered the Arctic or Antarctic circles.8. Can take exact latitude and longitude with instruments.7. Have crossed the Equator.*g. Can take latitude within 2 degrees of error, withhome-made instruments.10. Have made a compass survey of 100 miles of country.11. Have traveled at least 100,000 miles by rail orsteamship or other means.*i2. Have traveled 500 miles on foot, by bicycle, bycanoe, or in saddle, camping out.13. Know 200 signs of the Sign Language. (100 forL. L.)14. Can make himself comfortable in the woods withOnly wildwood material.15. Can swim 100 yards.16. Have slept out 30 nights.VILLAGE SCOUT OR BIG VILLAGE SCOUT(Odena-winini)The Degree of Village Scout may be conferred on those whotake 14 of these tests*i.Know how to turn in an alarm for fire.2. Know how to enter burning buildings.*3. Know how to prevent the spread of fire.4. Understand the use of hose; unrolling, joining up,connecting two hydrants, use of nozzles, etc.5. Understand the use of escapes, ladders, and chutes.6. Know how to improvise ropes and nets.*7. Know what to do in case of panic.

.Honors, Degrees, and Indian Names 1398. Understand the fireman's lift and drag.9. How to work in fumes.TO.1 1Understand the use of fire-extinguishers.How to rescue animals.12. How to save property.13. How to organize a bucket brigade.14. How to aid the police in keeping back crowds.15. How to ride a wheel.*i;6. Repair a puncture.*i7. Walk 4 miles in one hour.A FP8 cX^---^x =llo > < A L n •/ /.->o18, Know the signs:^ ?Aleaning respectively:-LOfficial mark, fire-plug 8 feet out, please remove dust, add, subtract,divide, multiply, equals, parallel, plumb, circle, more than, less than,triangle, right-angle, square, because, therefore, this direction, male,female young.WHITE man's WOODCRATT{Dibaakid)The Degree of White Woodcraftsman may be conferredon those who take 9 of the following tests:I. Take, develop, and print photographs of 1 2 separatesubjects, 3 interiors, 3 portraits, 3 landscapes, and 3 instantaneous"action photos."*2. Make a recognizable photograph of any wild birdlarger than a robin, while on its nest.*3. Make a recognizable photograph of a wild animal inits native haunts.water.4. Make a recognizable photograph of a fish in the

.HO The Book of Woodcraft*5. Map correctly from the country itself the mainfeatures of half a mile of road, with 440 yards each side toascale of 2 feet to the mile, and afterward draw same mapfrom memory.*6. Measure the height of a tree, telegraph pole, andchurch steeple without chmbing,7. Measure width of a river without crossing.8. Estimate distance apart of two objects a knowndistance away and unapproachable, within an average of 10per cent, of error in 10 different trials.9. Can measure a gradient.10. Can estimate the speed of a stream.1 1Can tell the nimiber of gallons of water going over afall or down a stream.12. Can estimate the horsepower of a given fall.13. Teach the last seven to some one else.(The Little Lodge may take three of the first six and threeof the second — that is,six in all.)WISE WOODMAN(Nibwaka-mnini)The Degree of Wise Woodman may be conferred on thosewho take 12 of these tests:*i. Have a list of 100 different kinds of birds personallyobserved on exploration in the field. (50 for L. L.)2. Have identified beyond question, by appearance orby note, 45 different kinds of birds in one day. (25 forL. L.)3. Have made a good clear photograph of some wildbird, the bird image to be over J inch in length on the negative.(Any size image for L. L.)4. Have secured at least two tenants in bird boxeserected by himself,(i for L. L.)

Honors, Degrees, and Indian Names 1415. Have daily notes on the nesting of a pair of wildbirds from the time the first egg is laid until the young haveleft the nest.(Daily notes 20 to the month for L. L.)6. Have attracted at least 3 kinds of birds, exclusiveof the English sparrow, to a "lunch counter" which hehas supplied.(Include English sparrow for L. L.)*7. Have a knowledge of the game laws of the state inwhich he lives.*8. Preserve and mount the skin of a game bird, or animal,killed in season.(Preserve only for L. L.)9. Mount for a rug the pelt of some fur animal.*io. Know 25 different kinds of trees. (15 for L. L.)*ii. Know 30 different wild flowers. (20 for L. L.)12. Know 10 different snakes. (5 for L. L.)13. Know 10 different fungi. (5 for L. L.)14. Know the signs of weather.15. Make fire with the rubbing-sticks.Winning a NameEach brave aims at winning a name. These Indiannames are a sort of honorable nickname given in recognitionof some exploit or personal gift. Thus Deerfoot was thegreat runner and Hawkeye had the sharp eyes. KiUdeerwas famous in our deer hunt, as also was Deerslayer; Greywolfwas the best scout; Eel-scout was the one who slippedthrough the enemies' hues as often as he pleased; LittleBeaver was the best worker; Chicadee was the smallest; thenoisy chatterer, forever showing off without doing any work,was called Bluejay; Spycatcher was given to a warrior whocaptured a hostile spy by a deed of unusual daring.On rare occasions the name was an inglorious one. Thusa lazy boy was called "Young-man-afraid-of-a-Shovel, " or"Shovel, " for short; another was "Scare-cat, "because of his

142 The Book of Woodcrafttimidity; one small boy whose tears were ever ready to flowwas named " Rain-in-the-Face " ; a fellow without any gritwas called the "Quitter," and an awkward brave who upsetthe canoe several times was called " Tippecanoe. " Butthey can get rid of them as soon as they do something highlycreditable.Naming the Brave. When the Council decides that a badname or annoying nickname is to be dropped, the Chief orMedicine Man writes it on a piece of wood or bark. Then,making a speech explaining the circumstances, he burnsthe bark in the Council Fire, announcing that that name beforgotten. No one must mention it again under pain ofpunishment.Then the brave is given his new name of honor; theChief makes a speech as before, telling of the exploit andannouncing the name. It is written down in the Tally;then each Chief and Councilor comes forward, shakes handswith the brave, sa3H[ng "Bo-jou, Nichy" — followed by thenew name.Indian Names That Have Been Won by Scouts.Asarule, the idea— "wonderful," "great," "admirable,"or "above others" — is understood, else the name wouldnot have been given.Anoki — Actor.Apenimon Trusty.Apenindis — Self-reliant.Ay-no-keetch — Hunter.Bebe-ji — Wild Horse.Bebe-mak Dark Horse.Beedajim — (He) brings the news.Beejee-gash — Leaping Panther.Bemossed Walker.Biminak Slick Roper.Bisanabi — The SilentOne.Bissanajib — Rock-splitter, orcrusher.Bodaway (He) makes fire.Chissakid Juggler.Eesta-nax — Jack-rabbit.Eet-su-moot-si Brave all alone.En-do-ban-iih Scout.Etut-botsots — Strong alone.Gash-wan — High Hop.Gibodeg Little Breeches.Giganini — Man-fish.Gimab — Spy.Gimo-gash Silent power.Gitch-amik Mighty beaver,Gitchi-saka — Big Stick.

Honors, Degrees, and Indian Names 143Gwaia-koose — He walks straight.Huya — Fighting Eagle.Ininaja — (He) was sent.Ishka-kid — Fire-juggler.Ishkotekay — (He) makes fire.Iss-see-kas^— Top of the Mountain.Jangened — Hostile.Jibendam — Stay with it.Ka-ba-to — Runner.Ka-gi-git — Speak not.Kah-no-see-tuk — Pine Tree.Kak-i-no-sit — The tall one.Karonawa — Famous Runner.Kawin-jag — Fears not.Kee-mo Sah-bee — Trusty Scout.Kee-shee Ka-ba-too — QuickRunner.Kijika — (I) walk quickly.Kin-a-pik — Snake.Kinji-gisiss — Shining face.Manij-wa — Scalper.Mash-kiki — Doctor.Me-et-ees — Lone tree.Mingan — Grey-wolf; that is,"Peerless Scout."Minikwa or Nita-anoki — Tumbler.Minobi — (I) am gay.Minoday— Well cooked.Minoway — Moving VoiceMisatik — Big Stick.Mishe-gash— -Mighty JumperMit-te-gwab — Bow.Mojag — Never Quit.Neetah Wass-wa — Good Spearman.Nibaw — I stand up.Nibenab or Nibab — Sits up allnight.Nibe-jomini — Camp of Creepers.ArrowfootBald Eagle.Black Hawk.Big Moose.Big Otter.Deerblinder.Deerslayer.Eagle-eye.Eel-scout.English Names that^Nita-bimossed — Good Walker.Nodin — Wind.Nokidee — Soft Heart.Nokisan — Wonder Cook.Odagoma — Iron Nerve.Okemahgansis — A Little Chief.Oma-gash — Bounding Buck.On-jima — Strong Hand.Goita-eish — Little Iron.Osh-ki-de — New Spirit within.Pajigwad — Stick to it.Pangi-Wendigo — Little Giant.Panossim — Water-dog or Sea-dog.Paw-pung-is — Jumping-jack.Pe-hask-a — Yellow Hair.Pee-mah-ta-ha-che-gay — Trailer.Mee-mah-te-gay — Swimmer.Pis-chig-ay — Spear.Sakawa — (He) makes fire.Sheboygo — Writer.Shee-mah-gan — Spear.Shingebis — Diver.Shunka-reela— Swift or Flying Fox.So-kit-tay — Strongheart.Songan — Strong.So-tee-ay-mo — Brave.Tchi-bak-we — Medicine Cook.Wabang — To-morrow.Wa-bee-no-sa — Walks all night.Wadjepi — Nimble.Wah-bit — Keen Eyes.Wah-da-ga — Swimmer.Wah-peh-soos — He jumps like adeer.Wapoos — RabbitWass-wa — Spearman, or BigSpearman.Wee-wees — Little Owl.Have Been GivenHawk-eye.High-hop.Hoot-owl.Jack-rabbit.Jumping-jack.Krag.Leaping Panther.Little Thunder.Many-tongues.

144 The Book of WoodcraftMustang.Never-scare.Night-owl.Plenty-cxjups.Red Arrow.Redjacket.Spy-catcher.Sheet-lightning.Spear-deep.Strongbow.Strongheart.TwinklefootWhite Thunderbolt.Wing- foot.Wolverine.Indian Names Given in Ridicule.Ashki — Raw, fresh, new.Bakedon — Quitter.Gitchee-mukasin — Big shoes.Kittimi — Lazy.Kiwanis — A foolish noise.Mah-ka-ahuh — Plenty of whoop.Mangidon — Big mouth, or Allmouth.Mewishkid — Cry-baby.Nagatew — Quitter.Onawama — CheekSwangideed — An audacious person;the nervy one.Takiside — Cold feet.Wissa-nodin — Hot air.English Names that Have Been Given in Ridicule.Blue-jay — (Much talk; no work.)Chicken-heart.Chilly-feet.Funny-face.Quitter.Agokay— I stick to itAnang — Star.Anangons — Little Star.Anohom — Singer.Awashonks, The Woman Chief ofSeconsit, R. I 1671.Bimodon — A Gnunbler.Gash-kit-on — I am a WinnerGijig — SkyGamowini — Sweet Singer.Kis-ke-mas — Waving Grass.Mijakwad — Skyblue.Minoway — Magic Voice.Mokatewis — Sunburnt.Namid-Anang — Star Dancer.Namid — Dancer.Nijanang — Twin Stars.Niji-Namid — Star Dancer.Ogin — Rose.Rain-in-the-face — (His tears cameeasily.)Scare-cat.Tippecanoe — (He upset the boat.)Names Given to WomenO-jistoh — A Star.Osawi— Yellow.Osawindib^ — Yellow Hair.Pagwadgi — Wild thing.Pingosh— Stinger.Puppinshaas — Bird.Satinka — Magic Dancer.Uppishau — Flower.Wabigoon — White Flower.Wabisi— White Swan.Wap-o — Sunbeam (happiness).Wap-o-me-o — Happy Bird.Wetamoo, the beautiful WomanSachem of the Wampanoags1662.Winne-taska — Pleasant Laughter-Wohsum-Naab — Shining Eyes.Wohsumoe — Shining.

iV* Woodland Songs, Dances,and CeremoniesTHE OMAHA TRIBAL PRAYER.Harmonized by Prop. J. C. Fillmobb.Slow, Grave. Solemn,ftp mmm ^ ^ ^#-tzs:-'Srr±mWa-kon-da dhe - dhu Wa-pa dhin a - ton - he.^CoA Ped. *^/^ ft^ /t\* * §i biP^=rriWa-kon-da dhe - dhu Wa-pa-dhin a - ton -he.IiJ_J _fi_ (2 (2_e-«-I(By permission from Alice C. Fletcher's " Indian Storyand Song.")Translation:Father a needy one stands before thee;I that sing am he.HS

-.146 The Book of WoodcraftSITTING BULL'S WAR SONQ—Indian Words(By permission from E. S. Curtis' North American IndianSi Vol. Ill, p. 149)Moierato.Ma-ka Si-to-tni-ni i Chaz he - maytm C r^ ^ Fft^^,H h h^ —I —I—^â-iBe - li - chey a - - wa - on ye - loB61 - chei. . chey.. a- po, B61.. ch e itomiSITTING BULL'S WAR SONG—English WordsModerato.Earthwideis my fame They are shouting my name;.Sing hoi the ea - gle soul.... Who follows Sitting BuU.

,;The Book of Woodcraft 147THE GHOST DANCE SONG(From Prof. Jas. Mooney's "The Ghost Dance Religion,'14th. Ann. Rep. Bur. Ethn. p. 977.)Moderaio.>-4—r-^-* •' *-'Ani'qu NE'OSAWU'HANI'# 9~^^^^^Pni'-qu ne'-clia • wu' .- na ni' ft • nl' -qu ne'-oUa - wu' - na - ni'j^^ss^^^^wft' • wa bi'-qi na' - ka-ye' • iia, a - wa'-wa bi'-qH na'I • ya i - ya - hu'h iii' .111 .. till'Ani'qu ne'chawu'nani',Aui'q»i ne'chawii'nani'Awa'wa biqana'kaye'na,Awa'wa biq^na'kaye'na;lyahuli ni'bithi'ti,lyaha'h ni'bithi'ti.TranalationFather, have pity on me,Father, hare pity on me;I am crying for thirst,I am crying for thirst;All is gone—I have nothing to eai,All is gone— I have nothing to eat.- ka - ye'-naj^^This is the most pathetic of the Ghost'dance songs. It is snng toa plaintive tune, sometimes with tears rolling down the cheeks of thedancers as the words would bring up thoughts of their present miserableand dependent condition.phrase of the Lord's prayer.It may be considered the Indian para-Also translated:Father have pity on me,My soul is ever hungry for thee;I am weeping,There is nothing here to satisfy me.

:148 The Book of WoodcraftTHE PEACE PIPE CEREMONYThe Medicine Man, standing in front of the readylaidfire, opens Council thus: "Neetah Kola nayhoon-poomnicheeyay nee-chopi — Hear me, my friends, we are aboutto hold a council."Now light we the Council Fire after the manner of theForest children, not in the way of the white man, but —even as Wakonda himself doth light his fire — by the rubbingtogether of two trees inthe storm-wind, so comethforth the sacred fire from the wood of the forest."(He uses the drill; the smoke comes, the flame burstsforth.) "Now know we that Wakonda, whose dwelling isabove the Thunder-bird, whose messenger is the Thunderbird,hath been pleased to smile on his children, hath sentdown the sacred fire. By this we know he will be presentat our Council, that his wisdom will be with us."This is a Council of Peace, so light we first the Pipe ofPeace."(KneeHng at the fire he lights the pipe. As soon as it isgoing, he lifts the pipe grasped in both hands, with the stemtoward the sky, saying)To Wakonda; that his wisdom be with us. Hay-oonkee-ya.Noon-way.(All answer): Noon-way. (Amen, or this is ourprayer.)To Maka Ina, Mother Earth, that she send us food, Hayoon-kee-ya.Noon-way.(All answer) : Noon-way.To Weeyo-peata, the Sunset Wind, that he come notin his strength upon us. Hay-oon-kee-oon-ee-ya-snee. Noonway.(Then blows smoke and holds the stem to thewest.)(All answer) :Noon-way.

Songs, Dances, and Ceremonies 149To Wazi-yata, the Winter Wind, that he harm us notwith his cold, Hay-oon-kee-oon-ee-ya-snee. Noon-way. (Pipeas before.)(All answer) :Noon-way.To Weeyo-hinyan-pata, the Sunrise Wind, that hetrouble us not with his rain. Hay-oon-kee oon-ee-yasnee.Noon-way. (Pipe as before.)(All answer):Noon-way.To Okaga, the Hot Wind, that he strike us not with hisfierce heat, Hay-oon-kee-oon-ee-ya-snee. Noon-way. (Pipeas before.)(All answer) :Noon-way.Then the Medicine Man stands holding the pipe in onehand and proclaims aloud: "Now with the Blessing ofWakonda and respite from the Tah-tee-yay To-pa, wemay deal with business of gravest import, doubting nothing,for wisdom from above is with us."THE SCALP DANCEIf the assemblage is mixed, each brave selects a squawfor this, ten to thirty couples taking part; otherwise, twentybraves can do it. They come out of the woods in proces-3icMi, form a circle about the fire; standing with both handsraised they look upward and sing the Omaha TribalPrayer (see page 145). They sit in a large circle,alternately brave and squaw. Each squaw has a club byher side.Squaws begin to sing the Coona song {Cahuilla BirdDance Song) (next page) or Omaha Love Song (p. 50,Fletcher), guided by Medicine Man and drum.

ISO The Book of WoodcraftBIRD DANCE SONG.CAHUILLA TRIBE.Keeordedby^BAS.F.IiUMMIS.Moderately, with motion. J = 120.Harmonized byARTHUR FARWELL.m loo - lu lo c& la-u,* loo*"^ na loo""^^ im \o co IS-u,/ow andtrMtmItM»,/lu/aiite and m obuious imitation o/low weird bird tones.na loo - na lo la to CO Ui-u.l&-n wi dfitn-a- i-qua to-qxio-i - ca lo co la-&.f BylteMO dWUtM MM rhwly markad.A nMe^BM*' of ^^ vsdM.Boi k iHstlMl irlplHi.UleetmUtmMl Copgright 8»CMvd,At length the song stops. Squaws begin nudging thebraves and pointing forward. New music by the MedicineMan begins. The Zonzimondi, The Mujje Mukesin* orRatherfast& m =eMuj - je muk - e - sin aw - yaw - yon muj - je muk - e - sin aw - yaw -^ Fi=^ ±=it=itmuj - je muk - e - sin aw - yaw - yon muj - je muk - e - sin aw - yaw - jother dance song. The braves Jump up, dance aroundonce, with heads high in air, almost held backward andnot crouching at all. {They carry no clubs yet.)*This Moccasin Song is from Fred R. Burton's American "PrimitiveMusic," 1909.There are many fine airs and dances in Alice C. Fletcher's "Indian Storyand Song," Small, Maynard & Co., 1900, (li.oo.)

Songs, Dances, and Ceremonies 151After going once around, each is back again near hissquaw, and she holds out to him the war club and uttersthe Uttle squaw yelp. Each brave takes his club, and nowbegins the crouch dance. Going three times around, andeach time crouching lower while the squaws stand or sitin a circle, arms down tight to side, but bodies swaying intime to music. In the fourth round all are crouchingvery low and moving sideways, facing inward.The music suddenly changes, and all do the slow sneaktoward the centre with much pantomime. The squawswatch eagerly and silently, leaning forward, shading theireyes with one hand. All the braves strike the firetogether, utter the loud war whoop, and stand for amoment with hands and weapons raised high, then, intime to the fast drum, dance quickly erect with high stepsand high heads to the squaws who utter the squaw yelpfor welcome, and all sit down as before.The squaws begin the singing again,repeat the wholeHis squaw stands up, and says:scene, but this time the chief falls when the block is struck,and is left Ijang there when the other braves retire." Mee-heheenna tuk-tayay-haynatang ee-tang-chang-keeng."he who led you to battle?")("Where is my chief,All look and whisper; his wife gets up to seek. Soonshe finds him, and flinging herself on his breast withclasped hands, breaks forth in the lament for the dead,which is a high-pitched, quavering wail. The warriorslift him up and slowly carry him off the scene, out of sight,followed by the squaws, who, with heads bent, sing:

airjIS2 The Book of WoodcraftTHE LAMENTAdagio,plost to all to me and you to me and you tome and you Dire fall our ven-geance due on['i,^tf|T- j|liljiiIII ~li'il JJ_Jr^those who slew our war-rior true Our war-rior true OurkVl-f J > . \\.iQlplijv ^1 '\ 'ithose who slew our war-rior true Our war-rior true Our war-rior trueMusic from F. R. Burton's American Primitive Music, by permission.Repeat it many times; as they disappear, the music diesaway, fainter and fainter.If no girls take part, let the braves enter in procession,singing, and carry their clubs throughout, and at the endone of them made up like an Indian woman goes out andfinds the dead chief.THE CARIBOU DANCEThe easiest of our campfire dances to learn, and thebest for quick presentation, is the Caribou Dance. I haveput it on for public performance, after twenty minutes' rehearsing,with fellows who never saw it before; and it doesequally well for indoor gymnasium or for campfire in thewoods.

Songs, Dances, and Ceremonies 153In the way of fixings for this, you need four pairs of hornsand four tails. I have seen real deer horns used, but theyare scarce and heavy. It is better to go out where you canget a few crooked Umbs of oak, cedar, hickory, or appletree; and cut eight pair, as near like a, b, c, in the cut as possible,butt.each about two feet long and one inch thick at thePeel these; point the square ends of the branches,then lash them in pairs, thus (d). A pair, of course,is needed for each caribou. These are held in the handand above the head, or in the hand resting on the head.The tails are made each out of one third of a flat barrelhoop of wood. At one end of the hoop make four holes inpairs, an inch apart; thus (see fin cut). These are for cordsthat pass over the wearer's belt and through the hoop.

154 The Book of WoodcraftThe hoop is then wrapped with white muslin and finishedwith a tuft of white muslin strips on the end. The tailfinished, looks (g), and is stuck inside the wearer's belt,which goes through the two cord loops. (A), shows a wayof fastening on the tail with cord only.The four caribou are best in white. Three or fourhunters are needed. They should have bows but no arrows.The Medicine Man should have a drum and be ableto sing the Mujje Mukesin, as given, or other Indian dancetune. One or two fellows who can howl like wolves shouldbe sent off to one side, and another that can yell like a 1}tixor a panther on the otherNow we are ready forside, well away from the ring.THE DANCE OF THE WHITE CAMBOUThe Medicine Man begins by giving three thumps on hisdrum to call attention; then says in a loud, singing voice:"The Caribou have not come on our hunting grounds forthree snows. We need meat. Thus only can we bringthem back, by the big medicine of the Caribou Dance, bythe power of the White Caribou."He rolls his drum, then in turn faces each of the Winds,beckoning, remonstrating and calling them by name.Kitchi-nodin (West); Keeway-din, (North); Wabaninodin(East); Shawani-nodin (South). Calling last to thequarter whence the caribou are to come, finishing the callwitha long Ko — Kee — Na. Then as he thumps a slowsingle beat the white caribou come in at a stately pacetimed to the drum. Their heads are high, and they holdthe horns on their heads, with one hand, as they proudlymarch around. After going round once in a sun circle(same way as the sun), they go each to a corner. The drumstops; all four approach to salute the great mystery in the

middle, the fire.Songs, Dances, and Ceremonies 155They bow to it together, heads low, tailshigh, uttering a long bellow.Then they circle once, close to the fire;stop on oppositesides of it, facing outward; march each to a corner or compasspoint; and then bow or honor that wind, bellowinglong.Now the Medicine Man begins any good dance song andbeats double time. The caribou dance around once in acircle. The music stops. The first and second, and thirdand fourth, close in combat. They lower their heads, lockhorns held safely away from the head, lash tails, snort, kickup the dust, and dance around each other two or three times.The music begins again, and they circle once.The music stops. Now the first and fourth and secondand third lock horns and fight.After a round or so, the music begins again and theycircle, dancing as before.Now the howling of wolves is heard in the distance, fromthe fellows already posted.The caribou rush toward that side and face it in a row,threatening, with horns low, as they snort, stamp, and kickup the dust.The wolf-howling ceases. The caribou are victorious.They turn away and circle once to the music, holding theirheads high.The wolf-howling, panther-yelling (or other menacingsound) is now heard in the other direction.Again the caribou line up and defy it. When it ceases,they dance proudly around, heads up, chests out asstep, for they have conquered every foe.But a band of hunters appears, crawling flattheyon theirbreasts and carr3ang bows. They crawl half around thering, each telling those behind by signs, "Here they are;we have found them." "Four big fellows." "Come on,"

IS6 The Book of Woodcraftetc. When they come opposite the caribou, the firsthunter lets off a short "yelp." The caribou spring to theopposite side of the ring, and then line up to defy this newnoise; but do not understand it, so gaze in fear. Thehunters draw their bows together, and make as though eachlet fly an arrow, then slap their hands to make a loud"crack." The first caribou drops, the others turn in fearand run around about half of the ring, heads low, and notdancing; then they dash for the timber. The hunters runforward with yells. The leader holds up the horns. Alldance and yell around the fallen caribou and then drag itoff the scene.The Medicine Man says: "Behold, it never fails; theCaribou dance brings the Caribou. It is great medicine.Now there is meat in the lodge."For a large ring, the number of caribou might be doubled,and variations introduced whenever we find some one whocan make good imitation of any animal or bird.THE DOG DANCEThis is a Shoshoni celebration.* A procession is formed.The leader carries a bucket, a stool, or a basket upsidedown, for a low stand. The next one carries a dog's skull,or something like one. We have used a loaf of bread, providedwith eyes and teeth, or a big puff ball. The next hasa dish or a flat Indian basket or tray. The next two orthree have feathers, and the rest have crackers or candies.The last is fixed up with a dog's mask and tail and runs onall-fours.The procession comes in dancing and barking to a littledance tune. Goes once around.* For this I am chiefly indebted to Hamlin Garland.

Songs, Dances, and Ceremonies 157Then the leader puts down the stand. The skull is seton it, and the tray on the ground before. The rest sit in ahalf circle in front.The leader then kneels down and addresses the skullthus: "Dog! In the days of our fathers you were the onewho dragged the lodge poles from camp to camp. Withoutyou, we could have had no comfortable place in which tosleep. So I will dance and sing in your honor to-night."He puts a feather in the dog's head, then dances his bestdance, while the rest sing, "Yap-yap, Yap-yap, Yap-yap,Yow-w-w-o" in imitation of a dog barking on a rising scale,finishing with a long howl.The leader has now danced to the other end of the halfcircleand sits down.The next comes and addresses the skull: "Dog! Intimes of war you were the one who guarded the camp atnight. No one could surprise us when you were on watch.Nothing could make you betray us. So I will dance andsing in your honor to-night!"He adds a feather and dances his best, while the rest"Yap" the dog chorus. Then he sits at the opposite endof the circle.The next comes and says, perhaps "Dog!In the daysof our fathers, you were the one who could follow thewounded deer. You made the hunting a success. So Iwill dance and sing in your honor to-night." He adds afeather or a candy, and dances. (Yap, yap, as before.)The next says: "Dog! When I was a httle pappoose, Iwandered from the village and fell in the river. No onesaw me. I should have been drowned, but you Jumped inand pulled me out. So I will dance and sing in your honorto-night." He adds his contribution and dances.The next says, "Dog! You were the one who cleanedup the camp, so we were not troubled with flies."

iS8 The Book of WoodcraftOthers thank the dog for finding the lostchildren, forgiving alarm when an enemy approached, for killing arattler, for finding the lost medicine bag, etc.Then the last one, the boy dog, comes up and barks atthe head.Finally, the leader resumes, saying: "Yes, Dog! YouYou were thewere the one that dragged the lodge poles.one that found the wounded deer, etc. And best of all,first, last, and all the time, you were our faithful friend,and all you asked in return was a bite to eat and a place tolie down. And so long as the blue sky is above the greengrass you will be the friend of the prairie children. Then,when at last we cross over the great river, and see behindthe Divide, we hope we shall find awaiting us our old friend,the Dog that we may take up our friendship again, andcontinue on and on in the good country where no whiteman or smallpox ever comes."Then they pass around the dish and eat the crackers andcandies; offering things to the dog, and honoring him asmuch as possible with a variety of stage "business."Finally, all go off, carrying the various things and barkingas they came.OJIBWA SNAKE DANCESelect a good dancer for leader. All form line, holdinghands, carefully graded so the least is last. Then dancingin step to the music, they set out in a line, foUow-my-leaderstyle, doubling the line on itself, and evoluting around thefire. Sometimes the dancers face alternately— that is, allthe even numbers in the line look one way and the oddanother.A good finish is to curl in a tight spiral around the head,when the tail boy mounts on the back of the one before himand shakes a rattle, like a rattler rattling on its coil.

Songs, Dances, and Ceremonies 159THE HUNTING OF MISHI-MOKWA THE BIG BEARAny number of hunters up to twenty can take part inthis game. Each one is armed with a war club. This ismade of straw tied around two or three willow switches, andtightly sewn up in burlap.It should be about three feetlong, one inch thick at the handle, and three or four inchesthrough at the top.Each hunter must make a wooden claw two inches long(see Cut*) and a wooden bead three quarters of an inch long.The bead is usually a piece of elder with the pith pushedout. The claw is painted black toward the base. Thetip is left the natural color of the wood. The bead ispainted red. These beads and claws are strung alternatelyto form a necklace. There should be twenty in each.Finally, a toy balloon is blown up tight and put in asmall bag; this is the bear's heart.Now select a bear. Take the biggest, if several offer.He may be made realistic with wool or fur. Put the necklaceon him; strap the bag on his back; then give him aclub, also three dens or mountains about one hundredyards apart.First, the Big Bear comes in and addresses the audience:"I am fearless Mishi-Mokwa,I, the mighty Mountain Grizzly,King of all the Western prairies.When the roving bands of IndiansCome into my own dominionI will slay as I have slain them.They shall not invade my country.I despise those puny creatures."Then he stalks off to his den.•For cuts and details, see p. 287 among the games

i6o The Book of WoodcraftNow the hunters come in, and, facing the audience, theleader says:"I am Chief of the Ojibwa,These are all my chosen warriors.We go hunting Mishi-Mokwa,He the Big Bear of the mountains;He that ravages our borders.We will surely seek and slay him;Or, if we should fall before him,We will die like men of valor,Dying, winning deathless glory."Or, as an alternative prose reading, he says:" I am Chief of the Black Hawk Band. These are my chosenwarriors; the pick of my tribe. We go to hunt the Mishi-Mokwa, the Big Bear of the mountains. He is big and terrible.Many of us may die in the fight,He kills our people every day.but living or dead, we shall win glory. Now we dance thewar dance."All give the war whoop and dance, imitating a bear onhis hind legs. At intervals, when the music changes, everyother one strikes his neighbor on the back with his club,at which he turns and growls horribly."Now we go to seek the foe."Chief:They set out, looking for the trail. They find it andfollow, studying the ground, smelling it, peeking andpointing here and there till they get pretty close to theBig Bear, whereupon he rouses up with a growl. The warriorsspring back, but, encouraged by the Chief, they forma circle and approach the bear. The Chief shouts:"Ho, Mishi-Mokwa, we have found you. Come forth now,for I mean to dub your head, and take that necklace for my ownneck. Come forth now. You are very brave when you find an

:Songs, Dances, and Ceremoniesi6iold squaw picking berries, but you do not like the looks of thisband. If you do not come before I count a hundred, I shallbrand you a coward wherever I go."(As alternative reading, a verse)"Mishi-Mokwa, we have found you,Come you forth and try our mettle.For I mean to club and brain you;take that magic necklace;Mean toWear it for my own adorning.What! you dare not,valiant creature!You are absolutely fearlessWhen you find a lot of childrenWith tJieir baskets, picking berries.But you do not like our war clubs;Noble creature, dauntless Grizzly!"The bear springs forth, growling.He uses his club freely,trying to knock the hunters' hats off. Once a hat is off,the owner is dead and must drop beside it.The bear makes for his second mountain or den, and heis safe as long as he is in, or touching, a den. But againthe hunters force him to come out, by taunts and by counting.He must continue to go the rounds of his three denstill either the bear or all the hunters are killed.One good blow on the bear's heart breaks it with a loud"bang." Then the bear must fall; he is dead. The warriorwho dealt the fatal blow, no matter who, now becomesthe leader, the others join in with war whoops. He takesthe necklace from the bear's neck. Then, standing withone foot on the bear, he brandishes his club, shouting,"Ha, ha, how, now, Mishi-Mokwa! Yesterday you didnot know me. Now you know me; know my war club.I am none but Hiawatha."The surviving hunters drag the bear before the grand-

:"i62 The Book of WoodcraftMedicine Man or Woman shouts, "Welcome,stand. Themighty Hiawatha, you have killed the Mishi-Mokwa."Hiawatha replies:"Yes, we've killed the Mishi-Mokwa,But my band is now a remnant.On the hillsides, in the valleys,Many fighting men are lying.Many of my chosen warriors.Killed by fearful Mishi-Mokwa."(Medicine Man) : "What! is it true?(All answer): "Yes; Gray Wolf is dead; WhoopingCrane," and so on.(Medicine Man)"Here bring me earth and fire and water,Bring me wood and plume of eagle.Bring me hair of Mishi-Mokwa."(All run to get these things.)The Medicine Man makes a fire, throws in the things, andas the smoke goes up, he blows it with his robe to thefour quarters of the heavens, saying:"Hear me. Oh, ye four wind spirits.Though these warriors' souls have left us,Ye who have them in your keeping.Bring them back into their bodies.I command you by the magicOf the med'cine I have made meOf the scalp of Mishi-Mokwa,Hear me. Oh, ye stricken warriors."(They all stir a little.)"Hear! Though dead, you all must hear me."

:Songs, Dances, and Ceremonies 163(They stir again.)"Hear me!Ho!"(They all jump up and join the circle amid cheers andgreetings from the others.)(The Medicine Man now says)"Honor be to Hiawatha,He hath saved his loving people.On his neck we place the necklaceOf the bear claws and the wampum.So the tribes shall still rememberHe it was killed Mishi-Mokwa."All join in a war-dance to drum, around the body of thebear.If, on the other hand, all the hunters are killed by thebear, he comes forward and hands the necklace to theMedicine Man, saying:"I'm the mighty Mountain Grizzly;Dead are those who sought to slay me.Mortal man cannot subdue me,But I bow me to your magic."The Medicine Man takes the necklace, holds it up, andreplies:"Mishi-Mokwa of the mountains.You are chief of all the mighty.Keep the sacred wampum necklace.You have won it, wear it, keep it."(He puts it on the bear's neck.)"You have won a name of glory,Henceforth all the tribes shall trembleAt the name of Mishi-Mokwa.

i64The Book of WoodcraftBut a truce I now command you:Manitou, whose children all are,Made the land for all his children;There is room for Bear and Hunters.Rise up, Brethren, greet your Brother,Valor always honors valor."(All jump up now, cheering. They dance around thebear, shaking his paw, and grunting, "How, how, how.")The winner, whether bear or chief, keeps the necklace ashis own, and may have the title if he desires it; in one case,of Mishi-Mokwa, in the other of Hiawatha, Bear-killer, orGrizzly-chief.INDIAN SONG BOOKSAlice Fletcher's "Indian Song and Story." (Small &Maynard) $i.oo.F. R. Burton's "American Primitive Music." (Moffat,Yard, & Co.) $5.00.Natalie Curtis."The Indians' Book" (Harper & Bros.)$7-SO-Frances Densmore. "Chippewa Music" (SmithsonianInstitution).THE WEASEL ESTTHE WOODThis is a French song game. Somewhat like our "Button,Button, " or the Indian Moccasin Game. The playerssit in a circle with hands on a cord which goes all around.On the cord is a ring, which is passed secret^ from one toanother as they sing the song on next page. Each timethe singing ends, the one in the middle has to guess whoholds the ring. If he fails he pays a. forfeit. If he winsthe loser takes his place.

•—Songs, Dances, and Ceremonies 165LE FURETII court, il court le fu - ret du bois mes-da - mes,II court, il court le fu - ret du bois jo - li;J J!jH J? «>—»^ '• L *—-*II a pas - s6 par i - ci le fu - ret du bois jo IL# Vim.(English Substitute)He runs, he runs, the wea-sel in the wood, my boys,4 IV-^ ^ 1' * M :=a:^_X3_J^^^:=^^^He runs, he runs, the wea-sel in the wood;U^' 2 J / J ÎSî^J^^feg^^^^He has pass'd by here, he's pass'd.yon'd catch him if you could, my boys,Ue has pass'd by here.he's pass'd, you'd catch him ifyou could.

Ihhl66 The Book of WoodcraftROUSER OR REVEILLEHo, sleepers, a -rise! the sun's in the skies,The summer mistflies from the lake and the lea. The Red Gods do call: Ho,high, Hi-kers all, Come drink of the Life-cup you nev-er will see.Then blow ye winds high, or blow ye winds low. Or blow, yewetk h > I^^J* êast wind o ver the sea. We'll face ye and fight, andlaugh when you smite, For storm was the trainer that toughened the tree.

VL Suggested ProgramsA Monthly SeriesJanuary, the Snow MoonOutdoors:Tracks in the snow.Gather mosses in the woods for home study.Take a bird census.Look for cocoons and dormant insects.Dig out borers in dead timber for home study.Indoors :Make a target.Make a warbonnet.Study Sign Language, picture-writing,knots, splices.Learn compass signs.Qualify infirst aid.wig-wag;February, the Hunger MoonOutdoors:Snowshoeing and skiing.Look for rock tripe; roast and boil it as emergencyfood.Go to every aspen and study the cause of the scarson its trunk; each one is full of history.Cut lodge poles.Play the game "Watching by the Trail."167

i68 The Book of WoodcraftIndoors:Make a war shirt of sheepskins and beads.Make Indian furniture.Study signaling by semaphore, Myer, Morse, etc.Also by blazes, stone signs, grass signs, smoke fires.Hand wrestling.March, the Wakening MoonOutdoors:Cut the rods for a willow bed.Cut wood for bow and arrows.Study geology.Take a new bird census.Get up an animal scouting for points.Make a qmver of canvas or leather.Indoors:Make willow bed and other woodland equipment.Make bird boxes to sell.Make rustic furniture.Make a wooden buffalo skull.April, the Green Grass MoonOutdoors :Note spring birds' arrivals.Indoors :Collect spring flowers.Note early butterflies.Do your half-mile track work with irons.Make your four-mile walk for the degree of Minisino.One-legged chicken fights.Make tracking irons.Make tilting spears for tub work, on land orforwater.Carve souvenir spoons.

Suggested Programsi6cMay, the Planting MoonOutdoors:Make collection of wild flowers.Take first over-night hikes.Nature compass signs.Begin sleeping out your hundred nights.Indoors:June, theMake a dummy deer forMake straw clubs for bear hunt.Work on willow or Indian bed.Outdoors:Rose MoonFishing,swimming, Indian signs.Practise judging distances.Learn ten trees.the deer hunt.Indoors:Initiate new Indian boys.Study camp hygiene.Make a Navaho loom and use it;July, the Thunder MoonOutdoors:Camping, canoeing,Play scout messenger.Make a sweat lodge.Undercover:or hiking.Make camp mattress of grass.Learn the history of Tecumseh and Dull Knife.Practise camp cooking.Boil water against time,given only one match,a log, a pail, and a quart of water.

I70 The Book of WoodcraftRed MoonAugust, theOutdoors:Camping, canoeing, or hiking.Water sports.Medley scouting in camp, each in turn beingcalled on to dance, sing, tell a story, producethe leaf of a given tree, imitate some animal,or do the four-medley race namely, row ahundred yards, swim a hundred, walk ahundred and run a hundred, for honors.Indoors :Make a war club, each, for use in dancing.Make a hunter's lamp.Make a camp broom.September, the Hunting MoonOutdoors:Camping, over-night hikes, etc.Now the water is low, make dams and docks atswimming place for next year.Indoors:Make a collection of spore prints, and portraitsoffungus.When raining: Practise tribal calls, story telling,and games like Rattler and Feather-blow.Make a Peace Pipe of wood.October, the Leaf-falling MoonOutdoors :Make a collection of leaves and study trees.Make a collection of nuts.Gather wood for bows and arrows.Indoors :Arrange, mount, and name specimens.Learn knots. First aid.

Suggested Programs 171November, theMad MoonOutdoors :This is the Moon of Short Hikes.Now build a cabin for winter use.Study evergreens.This is the Moon of Gloom and Sadness, so studyfire Hghting; rubbing-stick fire.Indoors:Study Sign Language and picture writing.Carve horns, spoons, and cups, decorating withrecord pictography.Take up taxidermy.Decorate the Tally Book.December, the Long Night Moon.Outdoors:This is the time to learn the stars. Also study1stevergreens, making a collection of theirtwigs and cones.Indoors :Make bead work for costumes.Get up entertainments to raise money.Hour:Make an Indian Council, or a Wild-West Show.Learn the War dances.suggestions for eveningsRoll call.Train new fellows, if need be, in knots, and laws; orprepare others for ist and 2d degrees.2d Hour:Lesson in one or other of the following subjects:Semaphore, Myer code, tracks, animals, birds.Sign Language, trees, basketry, carving,stars, fire-lighting, box-making, bed-making,

172 The Book of Woodcraft3d Hour:Lessons in Indian dances.Learn some song.Tell a story.Close, singing National Anthem or the Omaha TribalPrayer.ANIMAL STORY BOOKS FOR EVENINGSWritten by Ernest Thompson Seton.SonsPublished by Charles Scribner's153 sth Ave., New York City.Wild Animals I Have Known, 1898.The stories of Lobo; Silverspot, Molly Cottontail,Bingo, Vixen, The Pacing Mustang, WuUy, andRedruff. Price, $2.LoBO, Rag and Vixen, 1900.This is a school edition of the above, with some ofthe stories and many of the pictures left out.Price, 50c. net.The Trail of the Sandhill Stag, 1899.The story of a long hunt that ended without a tragedy.Price, $1.50.The Lives of the Hunted, 1901.The stories of Krag, Randy, Johnny Bear, The MotherTeal, Chink, The Kangaroo Rat, and Tito, TheCoyote. Price, $1.75, net.Krag and Johnny Bear, 1902.This is a school edition of the above, with some ofthe stories and many of the pictures left out.Price, soc. net.Monarch, the Big Bear of Tallac, 1904.The story of a big California Grizzly that is livingyet. Price, $1.25 net.

Suggested Programs 173Animal Heroes, 1905.The stories of a Slum Cat, a Homing Pigeon, TheWolf That Won, A Lynx, A Jack-rabbit, A Bullterrier,The Winnipeg Wolf and A White Reindeer.Price $1.75 net.Published by The Century Company,Union Square, New York City.Biography of a Grizzly, 1900.The story of old Wahb from Cubhood to the scenein Death Gulch. Price, $1.50.WOODIIYTH AJSTD FaBLE, 1905.A collection of fables, woodland verses, and campstories. Price, $1.25 net.Biography of a Silver Fox, 1909.The story of a New England silver fox. Price, $1.50.(A companion to the Grizzly.)indoor or winter activitiesHandicraft:Make a willow bed (see later); teepee; war club forceremonial use in dance; boat; skiff; bird boxes;wall pocket for camp; bow and arrows; paddleand paint it; fire sticks for rubbing-stick fire;drum; baskets of spruce, raffia or rattan, etc.;and decorate the Tally Book.Map-making.Games (see Index):Learn the Games:Tree the coon.Quicksight.Farsight,

174 The Book of WoodcraftLet each imitate some animal, or all the same animal.Practisecockfight.Practise spearfight on tubs.Feather-blow.Bear hunt.Rat-on-his-lodge (with little sawdust bags.)Learn:The flags of some other nations.The flags of the weather bureau.The stars.The evergreen trees.The Indian blazes and signs.Learn:First aid.Sign Language.Signaling.Songs:Some songs for camp.War song of Sitting Bull.Omaha Tribal Prayer.Dances:The War dance.The Dog dance.Snake dance.Caribou dance.ROBE OR WAR SHIRT CONTESTIt will be found stimulating to offer a grand prize forthe individual that scores the highest in the whole campout,according to a given scale of points. We usually callthis a Robe Contest, because the favorite prize is a Sagamore'srobe — that is, a blanket decorated with figures

:Suggested Programs 175in colored wools or in applique work. A war shirtalso makes a good prize.The standard for points used at our last camp was asfoUowsAll events for which the fixed standards allow more thanS minutes, 20 and 5 points as winner and loser.All less than 5 minutes, 10 and 2.Sturgeon: The crews get, each, 10 for every sturgeonthey land.Deer hunt:The winners score 10 for each deer hunted;the losers score 2 for each deer hunted.Each fellow who wished to be in it was allowed for hiscontribution to the Council entertainment:For songs: up to 25 points each; for long stories,up to25 points each; for jokes, up to 25 points each; for stunts,up to 25 points each; for hand wrestling and other competitions,5 on for winner, 5 off for loser.All challenges not given in Council must be handedto the committee for approval, three hours before runningoff.Prizes: ist man, 15; 2d, 10; 3d, 5 points.AU competitions must be on the present camp ground.Extra points up to 25 per day for neatness and extraservice.Campfire up to 25 for each of the two keepers.Dock up to any number for breach of laws.For each hour of camp service, 10 points per hour.Articles made since camp began up to 50 points.All points must be handed in as soon as made. TheCouncil may refuse those held back.Those who have won robes are not to enter for presentcontest.Those under 14,or over 35, get 10 per cent, handicap;those over 14 and under 18, get 5 per cent.

176 The Book of WoodcraftSUGGESTED CAMP ROUTINE6.30 A.M. Turn out, bathe, etc.7.00 " Breakfast.8.00 " Air bedding, in sun, if possible."8.15 Business Council of Leaders.9.00 " Games and practice.11.00 " Swinmiing.12.00 " Dinner.1. 00 P.M. Talk by Leader.2.00 " Games, etc.00 " Swimming.4.6 . 00 " Supper.7.00 " Evening Council.10.00 " Lights out.GOOD PROGRAM OF ENTERTAINMENT AT A COUNCILIndian Formal Opening.Peace Pipe.Braves to be sworn in.Honors.Names.First aid.Initiations.Fire-making.Challenges.Water-boUing.Caribou dance.Close by singing the Omaha Prayer.INDOOR COMPETITION FOR A PRIZEEach must get up and tell a short story. No excusesallowed. It is better to try and fail, than not to try. Theone who fails to try is a quitter.

Suggested Programs 177Mark off on a stick your idea of a yard, a foot, and aninch.Show a war club made by yourself.Dance a step.Sing a song "Mary's Little Lamb" — if you can dono better.Lay a pole to point to true north.Draw a map of North America from memory in tenminutes.Show a piece of wood-carving by yourself, it may be apicture frame, a spool, an image, a doll, a box, or a peachbasket — but do it.Give an imitation of some animal — dog, cat, monkey,mouse, bird, or any wild creature you have seen.Let each, in turn, read some one poem, and try who cando it best.Play the part of an Indian woman finding her warriordead.ONE-DAY HIKESI think it is a good rule in hiking, never to set out withthe determination that you are going to show how hardyyou are. It is as bad as setting out to show how smartyou are. "Smart Aleck" always lands in the gutter.Do not set out to make a record. Record breakers generallycome to grief in the end. Set out on your hikedetermined to he moderate. That is, take a few fellows;not more than a dozen. Plan a moderate trip, of whichnot more than half the time must be consumed in goingand coming.For example, if it is Saturday afternoon, and you mustbe home by six o'clock, having thus four hours, I shoulddivide it in two hours' travel, going and coming, and twohours' exploration. Three miles is a moderate walk for

1 78 The Book of Woodcraftone hour, so that should be the limit of distance thatordinarily you tramp from your starting point. At fiveo'clock all hands should gird up their loins and face homeward.These are some rules I have found good in hiking:Do not go in new shoes.Be sure your toe nails and corns are well pared before going.Do not take any very little or weak fellows.Be prepared for rain.Take a pair of dry socks.Travel Indian file in woods, and double Indian file inroads.Take a Book of Woodcraft along.Always have with you a rule and tape line,knife, somestring, and some matches.Take a compass, and sometimes a pocket level.Take a map, preferably the topographical survey.Take a notebook and a pencil.Do not waste time over things you can do as well, orbetter, at home.And last, and most important, it is wise to set out withan object.Here are samples of the ideas I have foimd useful asobjects for a short hike in winter:To determine that hard maple (or other timber) does ordoes not grow in such a woods.To prove that a certain road runs north and south.To decide whether the valley is or is not higher than theone across the divide.To prove that this or that hill is higher than such a one.To get any winter fungi.To look for evergreen fern.

Suggested Programs 179To get, each, 100 straight rods, 30 inches long, to makeIndian bed, of willow, hazel, kinnikinik, arrowwood, etc.To get wood for rubbing-sticks, or for a fire-bow.To get horns for a Caribou dance.If there is snow, to take, by the tracks, a census of agiven woods, making full-size drawings of each track—that is, four tracks, one for each foot; and also give thedistance to the next set.If there is snow, to determine whether there are anyskunk dens in the woods, by following every skunk trailuntil it brings you to its owner's home.Now, be it remembered that, though I always set outwith an object, I find it wise to change whenever, after Iget there, some much more alluring pursuit or opportunityturns up. Any one who sticks to a plan, merely becausehe started that way, when it turns out to be far from thebest, is not only unwise, he is stupid and obstinate.

VIL General Scouting IndoorsLETLHandicraft Stuntseach Scout carve a fork and spoon out of wood,with his band totem on handle.Make a needle case out of a fowl's leg or wingbone, thus: Clean and smooth about three inches of thebone plug up one end with a soft wood plug and make a,wooden stopper for the other end. Then with the point ofa knife decorate the bone. The lines should be scratchedin deeply and then have black paint rubbed into them. Ifhandy make a mixture of soot and pineno black paint isgum, with a little grease, butter or oil.solidMake a tackle box or ditty box 2x2x6 inches carved out ofwood.Make peach-stone baskets, of a peach-stone shaped with afUe.Turkey call. An interesting curio is the turkey call.Take a small cigar box and cut off the end as in the figure.Get a piece of slate about 2x3 inches long, or, failing slate,Drawtake a flat piece of wood and rub it well with rosin.the two curved edges of the box lightly up this one way, andit will make a wonderfully good imitation of a turkey call.A Chicken squawk. This is another call easily made.Take any small round tin box — a condensed milk tin isgood — and make a hole through the bottom and into thisput a cord. A knot on the inside prevents the cord from189

General Scouting Indoorsi8iTurKti ca« -fioif® ® @ © ©I©t of ^^wotfrt oryvift f (»fac«rticoAf©,^» «rTi»7n«iir*©® ® ® ®

l82 The Book of WoodcraftBirch-hark boxes and baskets. These are easily made ifthe bark be softened in hot water before you shape it. Thelacing is spruce roots, also softened with hot water.(See "How to Make Baskets," by Mary White, Doubleday,Page & Co., $1 plus lo cents postage.)SOUVENIR SPOONSA good indoor activity of Scouts is the making of souvenirspoons. Some craftsmen are clever enough to makethese out of wood or of silver. I have found that the best,easy-working material is bone, deer antler or horn. Go toany big drug shop and get one of the 25-cent horn spoons.It is already of a good spoon-shape, of course. The handle ishard, smooth, and ready to be ornamented with any device,cutting it with knife or file, into the owner's totem, or theclan or the tribal totems which naturally suggest themselves

General Scouting Indoors 183Skookum Wild Cat Owl Eagle Johnny BearThe design should be sketched on with pencil or ink, thenrealized by shaping the outline with file or knife. The innerlines are merely scratched on the surface.In general, one should avoid changing the main outlineof the spoon handle or cutting it enough to weaken it.Always, rather, adapt the animal to fill the desiredspace.There are several purposes the spoon can answer:Firstas a spoon in camp, especially when prizes are offered tothe camp that makes most of its own equipment; next, as asalable article; third, as exhibition article when it is desiredto get up a fine exhibit of handicraft products illustratingcamp Hfe.KNOTSThe following are standard knots that an accomplishedcamper should know. Remember a perfect knotis one that's neither jambs nor slips.

The Book of Woodcraft

General Scouting Indoorsi8S

1 86 The Book of WoodcraftFIRESIDETRICKAn Indian showed me this, though I have since seenit among whites!Put your handstouching.together as in the drawing, palms alsoThe thumbs are youand your brother. Youcan separate easUy —like that.The first fingers areyou and your father, youcan separate not quiteso easily — Hke that:The little fingers areyou and your sister, youcan separate, but thatcomes a little harderstill — like that.The middle fingers areyou and your mother,you can separate, but itis hard — see that.The ring fingers areyou and your sweetheart, you cannot separate withouteverything else going first to pieces.THE LONE STAR TRICKA Texan showed me an interesting trick on the table.He took six wooden toothpicks, bent them sharply in themiddle, and laid them down in the form shown in "A.'""Now," he says, "when our people got possession ofTexas, it was notliing but a -wilderness of cactus spines.

See them there!they began irrigating.General Scouting Indoors 187Then(Here he put a spoonfulof water in the centre ofthe spines.) And thena change set in and kepton imtil they turned intothe Lone Star State."As we watched, the water caused the toothpicks tostraighten out until they made the pattern of a star asin "B."BIRD BOXES OR HOUSESA good hne of winter work is making bird boxes to havethem ready for the spring birds.Two styles of bird houses are in vogue; one a miniaturehouse on a pole, the other is an artificial hoUow Umb in atree.First — the miniature cabin or house on a pole. This isvery good for martins, swallows, etc., and popular with mostbirds, because it is safest from cats and squirrels. Butmost of us consider it far from ornamental.To make one, take any wooden box about six inches squareput a wooden roof on it(a in Cut), then bore a hole in themiddle of one end, making it one and one half inches wide;and on the bottom nail a piece of two-inch wood with aninch auger hole in it (b). Drive in a nail for a perchbelow the door and all is ready for a coat of soft, olivegreenpaint. After this is dry, the box is finished. Whenoyou set it in place, the end of the pole is shaved to fit tightinto the auger hole in the bottom, and the pole then set up,or fastened to the end of the building. In the latter casea six or eight foot pole is long enough. In some neighborhoodsit is necessary to put tin as a cat and rat guard, on

I88 The Book of Woodcraftthe pole, as shown ( c and d ) . Someelaborate thesebird houses, making a half dozen compartments. Whenthis is done the pole goes right through the lowest floor andfits into a small hole in the floor above.These large apartment houses are very popular with thepurple martin, as well as with the EngUsh sparrow if theyare set up in town.Alexander Wilson tells us that the Choctaw andChicasaw Indians used to make bird houses for the

General Scouting Indoors 189purple martins thus: "Cut off all the top branchesfrom a sapling, near their cabins, leaving the prongs afoot or two in length, on each of which they hang agourd, or calabash properly hollowed out for their convenience."But the wild-wood box or hollow limb is more sightly andfor some birds more attractive. There are several ways ofusing the natural limb. One is, take a seven or eight inchstick of chestnut about twenty inches long, spKt four slabsoff it: (0) then saw off three inches of each end of the"core " and nail the whole thing together again (P and Q),omitting the middle part of the core.Another way is to split the log in half and scoop out theinterior of each half (L and M). When nailed togetheragain it makes a commodious chamber, about five incheswide and a foot or more deep.Another plan is: Take a five-inch limb of green chestnut,elm, or any other tough-barked tree. Cut a pieceeighteen inches long, make a long bevel on one end(e). Now carefully spKt the bark on one side and peel it.Then saw the peeled wood into three pieces (f g h), leaveout g and put the bark on again. Cut a hole in the bark onthe longest side, at the place farthest from the beveled end(x in e), and your bird nest is finished. The beveled endis there to make it easily nailed up; when in place, it is asat I. The front — that is, the side where the door is—should always be the under one; and the door in each caseshould be near the top.But these methods presuppose a fine big stick of wood. Ihave more often found it convenient to work with scraps.Here is one easy way that I have long used: From afour or five inch round log saw off two sections each twoinches thick, or failing a log, cut out two circles from atwo-inch plank, for top and bottom parts (like f and h);

I90The Book of Woodcraftthen using six or seven laths instead of bark, make a hol-Cover the hollow cylinder with a largelow cylinder (J).piece of bark and cut the hole (K).top, half on each of a pair of laths.Cut your entry at theCover the whole thingwith bark nailed neatly on; or failing the bark, cover itwith canvas and paint a dull green mottled with black andgray.This last has the advantage of giving most room in asmall log. Of course, if one can find a hollow hmb, all thiswork is saved. By way of variety this one can be put uphanging from a nail, for which the wire loop is made.To a great extent the size of hole regulates the kind ofbird, as most birds Hke a tight fit.For wrens make it about one inch; for bluebirds, and treeswallowsone and one half inches; for martins two and onehalf inches.For latest ideas send to The Jacobs Bird House Com^pany, 404 So. Washington Street, Waynesburg, Pa.See also the "Making of a Hollow Tree," By E. T. Seton,Country Life in America, November, 1908, and seq."Putting up Bird Boxes," By B. S. Bowdish (specialleaflet), Audubon Society, 141 Broadway, New York.15 cents per dozen."Useful Birds and Their Protection," By E. H. Forbush,Massachusetts State Board Agriculture, p. 388.HOW TO RAISE SOME MONEYA good Scout always " travels on his own steam." Whenyou want to go camping, don't go round begging forcash, but earn it.theAnd a good time to do this is in the winterwhen you are forced to stay indoors., How? One way, much in the line of our work, is making

some bird houses.General Scouting Indoors 191I know a number of persons who wouldgladly put up bird houses, if they could get them easily.See article on Bird Houses.You can either sell them in a lot to a man who has alreadya shop for garden stuff or hardware, or put them on ahand cart and sell them at much better prices yourself.It isuseless to take them to a farmer, or to folks in town,but a ready sale wiU be found among the well-to-do in thesuburbs, in a country town, or among the summer residentsof the coxmtry. The simple boxes might fetch 50 centseach,the more elaborate $1.00 or $2.00 according to thelabor they have cost you.Another way is the manufacture of Indian stuff such asfurniture, birch-bark boxes, baskets, rustic seats, etc., asdescribed elsewhere in the book.See index.

VIILGeneral Scouting OutdoorsIHAVE certainly made aRubbing-Stick Firethousand fires with rubbingsticks,and have made at least five hundred difi'erentexperiments.So far as I can learn, my own record ofthirty-one seconds from taking the sticks to having the fireablaze is the world's record, and I can safely promisethis: That every boy who will foUow the instructionsI now give will certainly succeed in making his rubbingstickfire.Take a piece of dry, sound, balsam-fir wood (or elsecedar, cypress, tamarac, basswood or cottonwood, in orderof choice) and make of it a drill and a block, thus:Drill. Five eighths of an inch thick, twelve to fifteeninches long; roughly rounded, sharpened at each end as inthe cut (Cut Ia).Block, or hoard, two inches wide, six or eight inches long,five eighths of an inch thick. In this block, near one end,cut a side notch one half an inch deep, wider on the vmderside; and near itsend half an inch from the edge make alittle hoUow or pit in the top of the block, as in the illustration(Cut I b).Tinder. For tinder use a wad of fine, soft, very dry,dead grass mixed with shredded cedar bark, birch barkor even cedar wood scraped into a soft mass.192

General Scouting Outdoors 193Bow. Make a bow of any bent stick two feet long,with a strong buckskin or belt-lacing thong on it (Cut i c).Socket. Finally, you need a socket. This simple littlething is made in many different ways. Sometimes I usea pine or hemlock knot with a pit one quarter inch deep,made by boring with the knife point. But it is a greathelp to have a good one made of a piece of smooth, hardstone or marble, set in wood; the stone or marble havingin it a smooth, round pit three eighths inch wide and threeThe one I use most was made by theeighths inch deep.Eskimo. A view of the under side is shown in Cut i (fig. d).I. Tools for firemakingNow, we are ready to make the fire:Under the notch in the fire-block set a thin chip.Turn the leather thong of the bow once around the drill:Put one point of thethe thong should now be quite tight.drill into the pit of the block, and on the upper end put thesocket, which is held in the left hand, with the top of thedrill in the hole of the stone (as in Cut 2). Hold the leftwrist against the left shin, and the left foot on the fire-block.Now, draw the right hand back and forth steadily on leveland the full length of the bow. This causes the drill totwirl in the pit. Soon it bores in, grinding out powder,

194 The Book of Woodcraftwhich presently begins to smoke. When there is a greatvolume of smoke from a growing pile of black powder,you know that you have the spark. Cautiously lift theblock, leaving the smoking powder on the chip. Fan thiswith your hand till the Uve coal appears. Now, put a wadmsa lfîu*mM:umnmSw^:j,r'\..^..'irimnti..2. Ready to make fireof the tinder gently on the spark; raise the chip to a convenientheight, and blow till it bursts into flame.N. B. (i) The notch must reach the middle of the fire-pit.(2) You must hold the drill steadily upright, and cannotdo so without bracing the left wrist against the left shin,and having the block on a firm foundation.(3) You must begin lightly and slowly, pressing heavilyand sawing fast after there is smoke.(4) If the fire does not come, it is because you have notfollowed these instructions.HIKING IN THE SNOWIn the suggested programs I have given a number ofputlines for one-day hikes. For those whg wish to flncj OUt

General Scouting Outdoors 195what animals live near there is no time better than when thesnow is on the ground.I remember a hike of the snow-track Tdnd that affordedmyself and two boy friends a number of thrills, morethan twenty-five years ago.There were three of us out on a prowl through the woods,Jooking for game. We saw no live thing, but there hadbeen a fall of soft snow, a few days before; tracks wereabimdant, and I proposed that each of us take a track andfollow it through thick and thin, until he found the beast,which, if living and free, was bound to be at the other endof the hne; or, until he found its den. Then, each shouldhaUoa to let the others know that his quarry was holed.Close by were the tracks of a mink and of two skunks.TheMink trackmink-track was my guide. It led southward. I followedit through swamps and brushwood, under logs, and intopromising nooks. Soon I crossed the trail of the youngestboy, closely pursuing his skunk. Later, I met my friendof skmik No. 2, but our trails diverged. Now I came to along hill down which my mink had tobogganed six or eightfeet, after the manner of the otter. At last the trail cameto an end in a perfect lab)n:inth of logs and brush. I wentall aroimd this. The snow was clear and smooth. MyTniTik was certainly in this pile. So I let off a long halloaand got an answer from one of the boys, who left his trailand came to me within a few minutes. It happened thatthis one, Charlie, was carrying a bag with a ferret in it, that

196 The Book of Woodcraftwe had brought in the hope that we might run to earth arabbit; and this particular ferret was, like everything hisowner had, "absolutely the best in Canada." He claimedthat it could kiU rats, six at a time; that it could drivea fox out of its hole; that it was not afraid of a coon;while a skunk or a mink was simply beneath its notice.I now suggested that this greatest of ferrets be turnedin after the mink, while we watched around the pile oflogs.I never did like a ferret. He is such an imp of murderincarnate.It always gives me the creeps to see the bloodthirstybrute, like a four-legged snake, dive into some hole,Skunk track/i'n — >with death and slaughter as his job.I hate him; but, afterall, there is something thrilling and admirable about hisperfectly diabolical courage. How would one of us liketo be sent alone into a dark cave, to find out and fightsome imknown monster, much larger than ourselves,and able, for aught we know, to tear us into pieces ina moment!But the ferret never faltered; he dived into the log labyrinth.It was a small ferret and a big mink; I awaitedanxiously. After a long silence, we saw our four-footedpartner at the farther end, unruffled, calm and sinuous.

General Scouting Outdoors 197Nothing had happened. We saw no mink, but I knew hewas there. The ferretteer said, "It just proved what hehad claimed — "a mink was beneath his ferret's notice'!"Maybe?Now, we heard the shout of hunter No. 2. We answered.He came to us to say that, after faithfully following hisskunk-trail leader for two hours, through forest,field andfen, he had lost it in a host of tracks in a ravine oome half-amileaway.So we gave our undivided attention to skunk No. i, andin a few minutes had traced him to a hole, into which thereled a multitude of trails, and from which there issued anodor whose evidence was beyond question. Again wesubmitted the case to our subterranean representative, andnothing loth the ferret glided down. But presently reappeared,much as he went, undisturbed and unodori?ed.Again and again he was sent down, but with the same result.So at length we thrust him ignominiously into the bag. Theferret's owner said there was no skunk; the rest of us saidthere was, but that the ferret was "scared," "no good," etc.Then, a plan suggested itself for clearing or convicting thatbest of aU ferrets. We plugged up the skunk hole, and wentback to the house. It seemed that the youngest brothertheof one of my companions had a tiny pet dog, a toy,darling of his heart — Just such a dog as you read about;a most miserable, pampered, cross, ill-bred, useless andsnarling little beast, about the size of a large rat.was his name, for Abraham, his littlePrincemaster, never lostan opportimity of asserting that this was the prince of alldogs, and that his price was above rubies. But Prince hadmade trouble for Bob more than once, and Bob was readyto sacrifice Prince on the altar of science, if need be. Indeed,Satan had entered into Bob's heart and sketched there aplausible but wicked plan. So this boy set to work and

198 The Book of Woodcraftcoaxed Prince to leave the house, and beguiled him withsoft words, so that he came with us to the skimk's den inthe woods. It required but little encouragement, then,to get that aggressive little beast of a doglet to run into thehole and set about making himself disagreeable to its occupant.Presently, we were entertained with a succession ofgrowlets and barklets, then a volley of howlets, followed bythat awful smell — you know.Soon afterward, Prince reappeared, howling. For someminutes he did nothing but roll himself in the snow, rubhis eyes and yell. So that after all, in spite of our ferret'sevidence, there was a skunk in the hole, and the ferret hadreally demonstrated a vast discretion; in fact, was probablythe discreetest ferret in Canada.We had got good proof of that skimk's existence but wedid not get him, and had to go home wondering how weshould square ourselves for our sacrilege in the matter ofthe pet dog.to rob him of the glory.It was Bob's job to explain, and no one triedHe began by sowing a few casualremarks, such as, "Pears to me there must be a skunkunder the barn." Then, later, when Prince boimded in,"Phew! 'pears to me that there fool purp has been afterthatskimk!"Poor little Prince! It made him lose his nightly couchin Abraham's bosom and condemned him to be tubbed andscrubbed every day, and to sleep outdoors for a week. Buthe had his revenge on all of us; for he barked all night,and every night, under our windows. He couldn't sleep;why should we? And we didn't.Of course, this instance is given rather as a dreadfulexample of error than as a model for others.We got back from our hike that time with a lot of interestingwild animal experience, and yet you will note wedid not see any wild animal all the time.

General Scouting Outdoors 199When the dew isOLD WEATHER WISDOMon the grass,Rain will never come to pass.When the grass isdry at night,Look for rain before the light.When grass is dry at morning light,Look for rain before the night.Three days' rain will empty any sky.A deep, clear sky of fleckless blueBreeds storms within a day or two.When the. wind is in the east.It's good for neither man nor beast.When the wind is in the north.The old folk should not venture forth,When the wind is in the south.It blows the bait in the fishes' mouth.When the wind is in the west,It is of all the winds the best.An opening and a shettingIs a sure sign of a wetting.(Another version)Open and shet.Sure sign of wet.(Still another)It's lighting up to see to rain.

200 The Book of WoodcraftIf the sun goes down cloudy Friday, sure of a clear Sunday.Evening red and morning gray-Sends the traveler on ids way.Evening gray and morning redSends the traveler home to bed.Red sky at morning, the shepherd takes warning;Red sky at night is the shepherd's delight.If a rooster crows standing on a fence or high place, it willclear.If on the ground, it doesn't count.Between eleven and twoYou can tell what the weather is going to do.Rain before seven, clear before eleven.Fog in the morning, bright sunny day.If it rains, and the sun is shining at the same time, thedevil is whipping his wife and it will surely rain to-morrow.If it clears off during the night, it will rain shortly again.Sun drawing water, sure sign of rain.A circle round the moon means "storm." As many starsas are in circle, so many days before it will rain.Sudden heat brings thunder.A storm that comes against the wind is always a thunderstorm.The oak and the ash draw lightning.the cedar, and balsam you are safe.East wind brings rain.West wind brings clear, bright, cool weather.North wind brings cold.South wind brings heat.(On Atlantic coast.)Under the birch

—General Scouting Outdoors 201The rain-crow or cuckoo (both species) is supposed by allhunters to foretell rain, when its "Kow, kow, kow" is longand hard.So, also, the tree-frog cries before rain.Swallows flying low is a sign of rain; high, of clearingweather.The rain follows the wind, and the heavy blast is justbefore the shower.OUTDOOR PROVERBSWhat weighs an ounce in the morning, weighs a poundat night.A pint is a pound the whole world round.Allah reckons not against a man's allotted time the dayshe spends in the chase.If there's only one, it isn't a track, it's an accident.Better safe than sorry. 1No smoke without fire.The bluejay doesn't scream without reason.The worm don't see nuffin pretty 'bout de robin's song.(Darkey.)Ducks flying over head in the woods are generally pointedfor water., If the turtles on a log are dry, they have been there halfan hour or more, which means no one has been near toalarm them.Cobwebs across a hole mean "nothing inside."Whenever you are trying to be smart, you are goingwrong. Smart Aleck always comes to grief.You are safe and winning, when you are trying to bekind.

202 The Book of WoodcraftThe StarsA settlement worker once said to me: "It's all verywell talking of the pleasures of nature study, but what useis it to my little Italians and Polish Jews in the slums ofNew York? They get no chance to see the face of nature.""If they do not," I repHed, "it is their own fault. Theywatch the pavements too much for coppers; they are foreverlooking down. To-night you ask them to look up. If thesky is clear, they will have a noble chance."Yes! the stars are the principle study for outdoors atnight and above all in winter time; for not only are many ofthe woodcraft pursuits impossible now, but the nights arelong, the sky is clear, and some of the most famous stargroupsare visible to us only in winter.So far as there is a central point in our heavens, thatpoint is the Pole Star — Polaris. Around this all the starstS^l^'^'^ 'known by the names of humanfigures or animals.in the sky seem to turn oncein twenty-four hours. It iseasily discovered by the helpof the Pointers, or Dipper,r\ known to every country boy*-foti in America.""Most of the star-groups areThe modern astronomers laughat and leave out these figures in the sky; but we shall findit a great help to memory and interest if we revive and usethem; but it is well to say now that it is not because theform of the group has such resemblance, but because thereis some traditional association of the two. For example;

General Scouting Outdoors 203The classical legend has it that the nymph Callisto,having violated her vow, was changed by Diana into abear, which, after death was immortalized in the sky byZeus. Another suggestion is that the earUest astronomers,the Chaldeans, called these stars "the shining ones," andtheir word happened to be very like the Greek Arktos(a bear). Another explanation (I do not know who isauthority for either) is that vessels in olden days werenamed for animals, etc. They bore at the prow the carvedefl&gy of their namesake, and if the "Great Bear," forexample, made several very happy voyages by setting outwhen a certain constellation was in the ascendant, thatconstellation might become known as the Great Bear'sConstellation.It is no doubt, because it is so conspicuous, that the GreatBear is the oldest of all the constellations, in a humanhistorical sense. Although it has no resemblance to aBear, the tail part has obvious resemblance to a Dipper,by which name it is known to most Americans. Therefore,because so well known, so easily pointed out, and so helpfulin pointing out the other stars, this Dipper will be ourstarting point and shall prove our Key to the whole sky.If you do not know the Dipper, get some one who doesto point it out; or look in the northern sky for the shapeshown in Cut, remembering that it goes aroimd the PoleStar every twenty-four hours, so that at different timesit is seen at different places.Having found the Dipper, note carefully the two starsmarked b and a; these, the outer rim of the Dipper bowlare called the Pointers, because they point to, or nearlyto, the Pole Star; the latter being about three dipper rims(a d) away from the Dipper.Now, we have found the great Pole Star, which is calledby Indians the "Star that never moves" and the "Home

204 The Book of WoodcraftStar."Note that it is in the end of the handle of a LittleDipper, or, as it is called, the Little Bear, Ursa minor;this Bear, evidently, of an extinct race, as bears, nowadays,are not allowed such tails.Now, let us take another view of the Dipper.Its handleis really the tail of the Great Bear, also of the extinct longtailedrace. (Cut 2.) Note that it is composed of sevenstars, hence its name, "The Seven Stars." Four of theseare in the bowl and three in the handle; the handle is bentat the middle star, and this one is called Mizar. Just aboveMizar is a tiny star called Alcor. Can you see Alcor? Inall ages it has been considered a test of good eyesight tosee this little star, even among the Indians. They callthe big one the Old Squaw, and the little one the "pappooseon her back." Keep this in mind as a test. Can yousee the pappoose?If I give you the Latin names of the stars and the scientifictheories as to their densities and relations, you certainlywill not carry much of it away. But let us see if the oldanimal stories of the sky are not a help.In Cut No. 2 of the Great Bear Hunt, for instance, yousee the Dipper in the tail of the long-tailed Bear; and notonly is this creature himted, but in many other troubles.Thus, there is a swarm of flies buzzing about his ear, andanother on his flank below b of the Dipper. These swarmsare really nebula or clusters of very small stars.Close below the Bear are two Hounds of Bootes in leashand in full pursuit of Ursa. They also have annoyances,for there is a swarm of flies at the ear of each. On Ursa'shaimch are two areas that, according to the star maps,belong to the Hounds, so we must consider them the bitesthe hoimds are going to take out.Last, and leading, is the great hunter "Bootes."If youfollov/ the Dipper, that is, the Bear's tail, in a curve for

General Scouting Outdoors 205the length of two tails, it will bring you to Arcturus, thewonderful starjewel in his knee.that the Bear hunter wears Uke a blazingJust above the head of Bootes is another well-known constellation,the Northern Crown. {Corona borealis.) Thisvery small and very beautiful star-group has been calledthe "Diamond Necklace in the sky." because it looks like*.;' / \. */JS^^ f/\srv9'WS-.wy ,* ..» '^' » \îj)CUT 2.Bootes Hunting the^ Great Beara circle of jewels with one very large one in the middle of thestring. The Indians call it the Camp Circle of the Gods.If you draw a Une from the back rim of the Dipperthrough Mizar, that is, the star at the bend of the handle,and continue about the total length of the Dipper, it willtouch the Crov^.The step from the Crown to the Cross is natural, and iseasy in the sky. If you draw a line up- fward from the middle of the Dipper »-^*bowl, straight across the sky, about three *' "'^total Dipper lengths, until it meets theMilky Way, you reach the Northern *.\ .^Cross, which is also called Cygnus, the northern cross•»{»

2o6 The Book of WoodcraftSwan. You note it is on the opposite side of the Pole Starfrom the Dipper, and about one and a half Dipper lengthsfrom the Pole.One more easily known group is now in sight, that is,Cassiopeia in her chair. It is exactly opposite the BigDipper on the other side of the Pole./} V'i-'/ '?; Star, and about as far from the latter as\\. ~..''7,;: • the Big Dipper is, that is, the Big Dipper.;D •..\and Cassiopeia balance each other; asVa^( ...the one goes up, the other goes down."~x:i..• ;;.-' T/l.N There is yet another famous constel-/ V-, v'.ii \K_. lation that every one should know; and«/'•'' .-> i"'" .;.thatis"Orion, the great hunter, the BullcAssioPEiAfighter in the sky." During the summer,it goes on in day-time, but in winter it rises in the eveningand passes over at the best of times to be seen. Februaryis a particularly happy time for this wonder and splendorof the blue.If you draw a line from the umer rim of the Dipper,through the outer edge of the bottom, and continue itabout two and a half total lengths of the Dipper, it willlead to the Star "Procyon" the "Little Dogstar," theprincipal light of the constellation Canis minor. Belowit, that is, rising later, is Sirius the "Great Dogstar," chiefof the Constellation Canis maior, and the most wonderfulstar in the sky.It is really seventy times as brillian t as theSun, but so far away from us, that if the Sun's distance(92,000,000 miles) be represented by one inch, the distanceof Sirius would be represented by eight miles; and yet it isone of the nearest of the stars in the sky. If you see a starthat seems bigger or brighter than Sirius, you may knowit is not a star, but a planet, either Venus, Jupiter or Mars.Having located the Dogstar, it is easy to go farther tothe southward, and recognize the Great Hunter Orion. The

General Scouting Outdoors 207three Kings on his belt are among the most striking of allthe famous stars in our blue dome. And, having foundthem, it is easy to trace the form of the Giant by the brightstars, Betelgeuse (orange), in his right shoulder, and Bellatrixin his left, Saiph in his right knee, and Rigel in his leftfoot.In his left hand he shakes the Hon skin to baffle thebull while his right swings the mighty club that seems alreadyto have landed on the bull's head, for the huge crea-%

2o8 The Book of Woodcraftthrough the mysterious southward-pointing passage of thePyramid."Out of Orion's left foot runs the River Eridanus, towander over the sky; and, crouching for protection at theright foot of the Great Hunter, is Lepus the Hare.Now, how many constellations have you learned? Inthe Indian Scouts you need ten. Ten sounds hard, buthere you have already got seventeen, and I think will havehttle trouble in remembering them.And why should you do so? There are many reasons, andhere is one that alone would, I think, make it worth while:An artist friend said to me once: "I am glad I learnedthe principal star groups when I was young. For my lifehas been one of wandering in far countries, yet, whereverI went, I could always look up and see something famiUarand friendly, something that I knew in the dear bygonedays of my boyhood's home, and something to guide mestill."PLEIADES AS A TEST OF EYESIGHTThis star group has always been considered a good testof eyesight.I once asked a group of boys in camp how many of thePleiades they could count with the naked eye. A noisy,forward boy, who was nicknamed "Bluejay," because hewas so fond of chattering and showing off, said, "Oh, I seehundreds."" WeU, you can sit down," I said, "for you can do nothingof the kind."Another steadier boy said, "I believe I see six," and heproved that he did see them, for he mapped them outproperly on a board with six pebbles.That boy had good eyes, because poor eyes see merely ahaze, but another boy present had better eyes, for he saw,

General Scouting Outdoors 209and proved that he saw, seven. This is considered firstclass.The Indians as a rule see seven, because they callthem the Seven Stars. But, according to Flammarion, it ispossible to exceed this, for several persons have givenproof that they distinguished ten Pleiades. This is almostthe extreme of human eyesight. There is, however,The Pleiades as seen with the best of naked eyesaccording to the same authority, a record of thirteenPleiades having been actually seen by the unaided humaneye.The telescope reveals some 2,000 ia the cluster.The Indians call them the "Seven Dancers," and tell alegend that seems to explain their dancing about the smallestone, as well as the origin of the constellation.Once there were seven little Indian boys, who used totake their bowl of succotash each night and eat theirsuppers together on a mound outside the village. Sixwere about the same size, one was smaller than the rest,but he had a sweet voice, and knew many songs, so aftersupper the others would dance around the mound to hissinging, and he marked time on his drum.When the frosty days of autumn were ending, and winter

2IO The Book of Woodcraftthreatened to stop the nightly party, they said, "Let usask our parents for some venison, so we can have a grandfeast and dance for the last time on the mound."They asked, but all were refused. Each father said,"When I was a little boy, I thought myself lucky to getand never thought of asking foreven a pot of succotash,venison as well."So the boys assembled at the mound. All were gloomybut the little singer, who said:" Never mind, brothers ! We shaU feast without venison,and we shall be merry just the same, for I shall sing youa new song that will lighten your hearts."First, he made each of them fasten on his head a Httletorch of birch bark, then he sat down in the middle andthimiped away at his Httle drum and sang:Ki yi yi yahKi yi yi yahAnd fasterKi yi yi yahKi yi yi yahAnd faster still, till now they were spinning round.Then:Ki yi yi yahKi yi yi yahWhoooooopThey were fairly whirling now, and, as the singer gavethis last whoop of the last dance on the mound, they and hewent dancing over the treetops into the sky; light of heartand heels and head, they went, and their parents rushedout in time to see them go, but too late to stop them. Andnow you may see them every clear autumn night as winterdraws near; you may see the little torches sparkUng as they

General Scouting Outdoors 211dance, the six around the little one in the middle. Ofcourse, you can't hear his song, or even his drum, but youmust remember he is a long way off now.There is another story of a little Indian girl calledTwo-Bright-Eyes. She was the only child of her parents.She wandered away one evening seeking the whippoorwilland got lost — you see, even Indians get lost sometimes.She never returned. The mourning parents never learnedwhat became of her, but they thought they saw a new pairof twin stars rising through the trees not long after, andwhen their grief was so softened by time that they couldsing about it, this is the song they made about their loss:THE TWIN STARSTwo-Bright-Eyes went wandering outTo chase the whippoorwill.Two-Bright-Eyes got lost, and leftOur teepee, oh, so still!Two-Bright-Eyes.was lifted upTo sparkle in the skies,And look like stars, but we know wellThat that's our lost Bright-Eyes.She is looking for the camp.She would come back if she could;She is peeping thro' the trees to findThe teepee in the wood.The stars we see are sunsThe Planetslike our Sun, giving out lightto worlds that go around them as our world goes around ourSun; as these worlds do not give out Hght, and are a long

.212 The Book of Woodcraftway off, we cannot see them. But around our ownSun are several worlds besides ours. They are verynear to us, and we can see them by the reflectedlight of the Sun. These are called "planets" or"wanderers," because, before their courses were understood,they seemed to wander about, all over the sky,unlike the fixed stars.They are so close to us that their distance and sizes areeasily measured. They do not twinkle.There are eight, in all, not counting the small Planetoids;but only those as large as stars of the first magnitudeconcern us. They are here in order of nearness to theSun:1. MERCURY is always close to the Sun, so that it isusually lost in the glow of the twihght or of the vaporsof the horizon, where it shows like a globule of quicksilver.It has phases and quarters like the Moon. It is so hotthere "that a Mercurian would be frozen to death in Africaor Senegal" (Flammarion)2. VENUS. The brightest of aU the stars is Venus; farbrighter than Sirius. It is the Morning Star, the EveningStar, the Shepherd's Star, and yet not a star at all, but aplanet. It has phases and quarters like the Moon. Youcan place it only with the help of an almanac.3. THE EARTH.is a fiery-red planet.4. MARS. The nearest of the other worlds to us. ItIt has phases like the Moon.5. JUPITER, like a very large star of the first magnitude,famous for itsthe planets.five moons, and really the largest of6. SATURN, noted for its rings, also like a very largestar of the first magnitude.7. URANUS and (8) NEPTUNE, are too small forobservation without a telescope.

General Scouting Outdoors 213THE MOONThe Moon is one fifth the diameter of the Earth, aboutone fiftieth of the bulk, and is about a quarter milUonmiles away. Its course, while very irregular, is nearly thesame as the apparent course of the Sun. But "in winterthe full Moon is at an altitude in the sky near the hmitattained by the Sun in summer, . . . and even, atcertain times, five degrees higher. It is the contrary insummer, a season when the Moon remains very low" (F.).The Moon goes around the Earth in twenty-seven and aquarter days. It loses nearly three quarters of an houreach night; that is, it rises that much later."Astronomy with an Opera Glass."Garrett P. Serviss,D. Appleton & Co., New York City. Price, $1.50.MAKING A DAMWhen I was a boy we had no natural swimming pool,but there was a small stream across our farm; and I withmy two friends succeeded in making a pool, partly by dam-7; Showming up the little stream, and partly by digging out theplace above the dam.The first things needed were two logs long enough to

214 The Book of Woodcraftreach from bank to bank.These we placed across withthe help of the team, and fixed them firmly three feet apart.Inside of each and tight against it we drove a row of strongstakes leaving a gap or sluicewayfor the water to run untilthe rest of the dam was finished.This cribbing we now filledwith clay dug out of the bedof the brook above the dam.Hammering it down hard, andcovering the top with flat stones.Finally we closed up the sluicewaywith stakes and clay like the rest of it, and in onenight the swimming hole fiUed up. Next morning therewas a little cataract over the low place I had purposely leftfor an overflow. The water was four feet deep and manyof us there learned to swim.WHEN LOST IN THE WOODSIf you should miss your way, the firstthing to rememberis, Uke the Indian, "You are not lost; it is the teepee thatis lost." It isn't serious. It cannot be so, unless you dosomething foolish.The first and most natural thing to do is to get on a hill,up a tree, or other high lookout, and seek for somelandmark near the camp. You may be so sure of thesethings:You are not nearly as far from camp as you think you are.Your friends wiU soon find you.You can help them best by signaling.The worst thing you can do is to get frightened. Thetruly dangerous enemy is not the cold or the hunger, somuch as the fear. It is fear that robs the wanderer of hisjudgment and of his Hmb power; it is fear that turns the

,'jGeneral Scouting Outdoors 215passing experience into a final tragedy. Only keep cooland all will be well.If there is snow on the ground, you can follow your backtrack.If you see no landmark, look for the smoke of the fire,Shout from time to time, and wait; forthough you havej'been away for hours it is quite possible you are withinearshot of your friends. If you happen to have a gun, fire ]it off twice in quick succession on your high lookout thenwait and listen. Do this several times and wait plentylong enough, perhaps an hour. If this brings no help,send up a distress signal — that is, make two smoke firesby smothering two bright fires with green leaves and rottenwood, and keep them at least fifty feet apart, or the windwill confuse them. Two shots or two smokes are usuallyunderstood to mean "I am in trouble." Those in camp onseeing this should send up one smoke, which means " Campis here."In a word, "keep cool, make yourself comfortable, leave "1a record of your travels, and help your friends to find you." îjINDIAN TWEEZERSOftentimes, a camper may need a pair of tweezers orforceps to pull out a thorn or catch some fine end. If hehappens to be without the real thing, he can supply theplace with those of Indian style — these are simply asmall pair of clam-shells, with edges clean and hinge imbroken.The old-time Indians had occasionally a stragglybeard. They had no razor, but they managed to dowithout one. As a part of their toilet for special occasionthey pulled out each hair by means of the clamshellnippers.

2l6 The Book of WoodcraftA HOME-MADE COMPASSIf you happen to have a magnet, it is easy to make acompass. Rub a fine needle on the magnet; then on theside of your nose. Then lay it gently on the surface of acup full of water. The needle will float and point north.The cup must not be of metal.AN INDIAN CLOCK, SHADOW CLOCK OR SUNDIALTo make an Indian shadow clock or sundial, preparea smooth board about fifteen inches across, with a circle^______^___^__^_^^^__^~.divided by twenty-fourI*. ] ^ rays into equal parts.Place it on a level, solidpost or stump in theopen. At night set thedial so that the twelveo'clock line points exactlynorth, as determinedby the Pole Starand nail it down. Then,fix a stick or pointerwith its upper edge onthe centre and set itexactly pointing tothePole Star (a b) ; that is,the same angle as thelatitude of the place,and fix it there immovably;it may be necessary to cut a notch (c) in the boardto permit of a sight line. The hours eight at night to fournext morning may as well be painted black. As a timepiece,this shadow clock will be found roughly correct.

General Scouting Outdoors 217The Indians of course used merely the shadow of a tree,or the sun streak that fell on the lodge floor through thesmoke opening.For camp use, there isLIGHTSnothing better than the Stonebridgefolding lantern, with a good supply of candles.temporary torch can readily be made of a roll of birch bark,a pine knot, or some pine-root shvers, in a split stick ofgreen wood.hunter's lampA fairly steady light can be made of a piece of cottoncloth or twisted rag, stuck in a clam-shell full of oil ormelted grease. An improvement is easily made by puttingthe cotton wick through a hole in a thin, flat stone, whichsets in the grease and holds the wick upright.Another improvement is made by using a tin in place ofthe shell. It makes a steadier lamp, as well as a muchlarger light. This kind of a lamp enjoys wide use and hassome queer names, such as slot-lamp, grease-jet, hunter'slamp, etc. (See Cut on next page.)woodman's lanternWhen nothing better is at hand, a woodman's lantern canbe made of a tomato can. Make a big hole in the bottom forthe candle, and punch the sides full of small holes, preferablyfrom the inside.If you have a wire to make a hanger,well and good; if not, you can carry it by the bottom.This lets out enough light and will not go out in the wind.If you want to set it down, you must make a hole in theground for the candle, or if on a table, set it on two blocks.(Cut on next page.)A

2l8 The Book of WoodcraftAnother style is described in a recent letter fromHamlin Garland:"Apropos of improved camp lights, I had a new one 'sprungon me,' this summer: A forest ranger and I were visiting aminer, about a mile from our camp. It came on dark, pitchdark, and when we started home, we could not follow the trail.ilv^WL^r^ttYnsIt was windy as well as dark, and matches did very little good.So back we went to the cabin. The ranger then picked up anold tomato can, punched a hole in the side, thrust a candle upthrough the hole, lighted it, and took the can by the disk whichhad been cut from the top. The whole thing was now a boxedlight, shining ahead like a searchlight, and the wind did notaffect it at all! I've been camping, as you know, for thirtyyears, but this little trick was new to me. Perhaps it is new toyou." H. G.Still another style, giving a better light, is made by

General Scouting Outdoors 219heating an ordinary clear glass quart bottle pretty hot in thefire, then dipping the bottom part in cold water; this causesthe bottom to crack off. The candle is placed in the neck,flame inside, and the bottle neck sunk in the ground.CAMP LOOM AND GRASS MATSThe chief use of the camp loom is to weave mats for thebeds of grass, straw, hay, or, best of all, sedge. I havemade it thus:Fittd.Crojj-iirA 3-foot cross-bar A is fast to a small tree, andseven feet away, even stakes are driven into the ground8 inches apart, each 3 feet out of the ground.Five stout cords are tied to each stick, and to the crossbar,keeping them parallel. Then, between each on thecross-bar is attached another cord (four in all) the far endof which is made fast to a loose cross-bar, B.One fellow raises the loose cross-bar B, while anotherlays a long bundle of grass tight in the corner C. Then Bis lowered to D, and another roll of grass or sedge is tucked

220 The Book of Woodcraftin on the under side of the stake cords. Thus the bundlesare laid one above and one below, until the mat is of thethe reqiiired length. The cords are then fastened, thecross-bars removed, and the mat, when dried, makes afine bed. When added to the willow bed, it is pure luxury;but lawful, because made of wildwood material.NAVAHO LOOMA profitable amusement in camp, is weaving rugs ormats of inner bark, rags, etc., on a rough Navaho loom.The crudest kind, one which can be made in an hour is illustratedon next page. I have found it quite satisfactoryfor weaving rough mats or rugs.{A and B) are two trees orposts. (C) is the cross piece. (Z?) is the upper yarnbeam,wrapped its whole length with a spiral cord. (E) isthe lower yarn-beam, similarly wrapped. (F F) are stoutcords to carry the frame while the warp is being stretchedbetween the yarn-beams. (G G) is a log hung on forweight. {H H) is a round stick fastened between theyarns, odds on one side, evens on the other, to hold theyarns open until the rug is all done, but about one inchwhen it is drawn out.Now with a needle, the yarns or strings for thewarp are stretched from one yarn-beam to another,as a continuous string. The exact method is shownon a larger scale in the upper figure (//) Thebatten or spreader (7) is a piece of light wood twoinches wide and one half inch thick, with square edges,but thin sharp- point, and about as long as the yarnbeam.Now we are ready to begin. Run the batten betweenthe yarns under the sticks {H H) Then drop it to thebottom and turn it flatwise, thus spreading the yarns apart

General Scouting Outdoors 221in two rows.Lay a line of soft bark, rags, or other woofin this opening on top of the batten, making sure that itprojects a couple of inches at each end. Double theselong ends around the strong cords {F F) then back alongthemselves. Now draw out the spreading batten and pressthe woof down tight.Run the batten through alternate threads again, butthe reverse way of last, and this time it goes more slowlyfor the lack of a guide rod.* Lay a new line of woof asThis is done much more quickly by help of a heald-rod, that is, a horizontal stick aswide as the blanket, with every other strand of the warp loosely looped to it by a runningcord near the top. When this rod is pulled forward it reverses the set of the threads andallows the batten to drop in at once.

222 The Book of Woodcraftabove. When the rug is all finished except the top inchor more, draw out the rod {H H) and fill the warp to thetop.Finally cut and draw out the spiral cords on eachyarn-beam. This frees the rug, which is finished,excepting for trim and binding, when such are desired.Those who want full details of the best Navaho loomsand methods will find them in Dr. Washington Matthew'sarticle on Navaho Weavers, 3d Annual Report, Bur. ofEthnology, 1881-2. Washington 1884.CAMP RAKEA camp rake is made of forked branches of oak, beech,hickory, or other hard wood, thus: Cut a handle an inchthick {B C) and 4 feet long, of the shape shown. Flatten iton each side of A, and make a gimlet-hole through.Nowcut ten branches of the shape Z)£,each about 20 inches long.Flatten them at the E end, and make a gimlet-hole througheach. Fasten all together, 5 on each side of the handle,

General Scouting Outdoors 223as in F, with a long nail or strong wire through all the holes;then, with a cord, lash them together, spacing them byputtingthe cord between.and your rake is ready.Sharpen the points of the teeth,CAMP BROOMThere are two ways of making a camp broom. First, thetwig broom. This is easily made as follows : Cut a handlean inch thick, and shape it to a shoulder, as in ^ 5 C.Lash on birch or other fine twigs, one layer at a time, untilsufficiently thick, as D E.Now at F. put a final lashing ofcord. This draws the broom together, and binds it firmlyto the handle. Trim the ends even with the axe, and it isready for use.The other style is the backwoods broom. This wasusually made of blue-beech or hickory. A 4-foot piece of a4-inch green trunk is best. Shavings 18 inches long are

224 The Book of Woodcraftcut down, left attached at /, and bent back over the enduntil there is a bunch of them thick enough; when they arebound together with a cord and appear as in K. Now thindown the rest of the handle L M, and the broom needs onlya little drying out to be finished.BUILDING A BOATMost camp sites are selected with a view to boating;certainly no camp is complete without it.Winter is a good time to build a boat, if you have aworkshop big enough to hold it.The simplest kind of a craft is the best to start with.Get two boards, smooth and with as few knots as possible,IS in. wide, and 15 ft. long; about 50 sq. ft. of tongueand groove flooring; a piece of 2 x 6 in. scantHng, 15in. long; and plenty of 3-in. nails.Begin by beveling the stern post to an edge (a).Set

General Scouting Outdoors 225this on the ground and nail two of the boards to it, one oneach side (b).At a point about 7 feet from the bow, put in a temporarycross piece 3^ ft. long (c), which can have the ends eitherplumb, or spreading wider toward the top.Around this, bend the two side boards till their sternends are but 3 ft. apart. Nail on an end piece (d e) to holdthem there.Now cut a strip of i x 2 in. stuff, and nail it insidealong the lower edge of the side board, so as to give a doublethickness on which to nail the bottom.Turn the boat upside down and nail on the tongue andgroove stuff to form the bottom.Now, turn her over, remove the shaping board, putin the necessary stern and mid seats (see dotted hnes),nail on a piece of board to double the thickness wherethe rowlocks are needed — each about 12 inches abaft themid seat, add rowlocks, and the carpenter work is done.Tar all the seams, caulking any that are gaping, andwhen the tar has set, paint her inside and out. As soon asthis is dry, she is ready for the water.She may leak a little at first, but the swelling of the woodhas a tendency to close the seams.This is the simplest form of boat. Great improvementcan be made by making the sides deeper, and cutting thelower edge so that the bottom rises at bow and stern, alsoby setting the stem or bow-post at an angle, and finally byadding a keel.If you cannot get a 15-in. board, use two or more narrowones.Their joints can be made tight by caulking.A DUGOUT CANOEBasswood, tulip wood, and white pine were the favoritewoods for a dugout canoe, though no one made one when

226 The Book of Woodcraftthey could get birch bark. The method of making wassimple but laborious. Cut your log to the exact shapedesired on the outside, then drive into it, all along the side,thin wire nails, an inch long, So that there should be oneevery two feet along the side, and more on the bottom.Now, hollow out the inside with adze or axe, till the nailpoints are reached. Sometimes longer nails were used forthe bottom. The wood at bow and stern was, of course,much thicker.CAMP HORNI wish every Camp would get a good camp horn orMichigan lumberman's horn. It is about four feet long,has a six-inch bell-mouth, and is of brass. Its sounds aremade by mouth, but a good player can give a tune as on apost horn.Its quahty is wonderfully rich, mellow and farreaching,and it can be heard for three or four miles. It isa sound to stir the echoes and fill the camp with romanticmemories.SLEEP OUTDOORSAs you drive through New England in the evening,siunmer or winter, you must notice a great manybeds out of doors, on piazza or on sun-deck. Many ofthese are beds of persons who are suffering from lungtrouble. They have found out that this is the way to cureit. Some of them are the beds of persons who fear lungtrouble, and this they know is the way to evade it.Take, then, this lesson: If possible, every brave shouldsleep out of doors as much as possible; not on the ground, andnot in the wind, but in a bed, warm, dry, and rainproof, andhe will be the better for it.

General Scouting Outdoors 227THE GEE-STRING CAMPWhenever complete isolation from summer resorts ormixed company make it permissible, we have found it wellto let the fellows run all day during warm weather, cladonly in their shoes and their small bathing trunks, breechcloutor gee-string. This is the Gee-String or Indian Camp.Its value as a daily sun bath, a continual tonic and amentally refreshing hark back to the primitive, cannot beoverestimated.

IX,Signaling and Indian SignsDOSign LanguageYOU know the Sign Language?If not, do you realize that the Sign Language isan estabhshed mode of communication in all partsof the world without regard to native speech?Do you know that it is so refined and complete that sermonsand lectures are given in it every day, to those whocannot hear?Do you know that it is as old as the hiUs and is largelyused in all pubUc schools? And yet when I ask boys thisquestion, "Do you use the Sign Language?" they nearlyalways say "No."The first question of most persons is "What is it? " It isa simple method of asking questions and giving answers,that is talking, by means of the hands.It is used by all thePlains Indians, and by thousands of white people to-day, incities, as weU as in the western country, and to an extentthat surprises all when first they come to think of it.Not long ago I asked a boy whether the pohcemen on thecrowded streets used Sign Language. He said, "No!" atthey did.least he did not know ifI repHed: "When the officer on Fifth Avenue wishes tostop all vehicles, what does he do? ""He raises his hand, flat with palm forward," was thereply.2?8

;Signaling and Indian Signs 22g"Yes, and when he means 'come on,' what does he do?""He beckons this way.""And how does he say 'go left, go right, go back, come,hurry up, you get out?' " Each of these signs I found waswell known to the boy.The girls are equally adept and equally unconscious of it.One very shy little miss — so shy that she dared notspeak — furnished a good illustration of this:"Do you use the Sign Language in your school? " I asked.She shook her head."Do you learn any language but English?"She nodded."What is the use of learning any other than English?"She raised her right shoulder in the faintest possible shrug."Now," was my reply, "don't you see you have alreadygiven me three signs of the Sign Language, which you saidyou did not use?"After collecting popular signs for several years I foundthat I had about one hundred and fifty that are in establisheduse in the schools of New York City.Here are some of the better known. Each boy willprobably find that he has known and used them all hisschooldays:You (pointing at the person);Me (pointing at one's self);Yes (nod);No (head shake);Go (move hand forward, pahn first);Come (draw hand toward one's self, palm in)Hurry (same, but the hand quickly and energeticallymoved several times);Come for a moment (hand held out back down, fingersclosed except first, which is hooked and straightenedquickly several times);

;;;;;;;230 The Book of WoodcraftStop (one hand raised, flat; palm forward);Gently or Go easyfrom side to side);(like "stop," but hand gently wavedGood-bye (hand high, flat, palm down, fingers waggedall together)Up (forefinger pointed and moved upward);Down (ditto downward)Silence or hush (forefinger across hps)Listen (flat hand behind ear);Whisper (silently move lips, holding flat hand at oneside of mouth);Friendship (hands clasped)Threatening (fist shaken at person);Warning (forefinger gently shaken at a slight angletoward person);He is cross (forefinger crossed level);Shame on you (right forefinger drawn across left towardperson several times);Scorn (turning away and throwing an imaginary handfulof sand toward person);Insolent defiance (thumb to nose tip, fingers fullyspread)Surrender (both hands raised high and flat to show noweapons)Crazy (with forefinger make a little circle on foreheadthen point to person);Look there (pointing);Applause (silently make as though clapping hands);Victory (one hand high above head as though wavinghat);Indifference (a shoulder shrug);Ignorance (a shrug and headshake combined)Pay (hand held out half open, forefinger and thumbr iijbed together);

;;; ;;;;;;;;;;;Signaling and Indian Signs 231Pmerly (both hands turned flat forward near trouserpockets)Bribe (hand held hollow up behind the back)Knife (first and second fingers of right hand used as towhittle first finger of left)/ am thinking it over (forefinger on right brow and eyesraised)I forgot (touch forehead with all right finger tips, thendraw flat hand past eyes once and shake head)/ send you a kiss (kiss finger tips and move hand ingraceful sweep toward person);The meal was good (pat stomach)/ beg of you (flat hands tight together and upright)Upon my honor (with forefingers make a cross over heart)Bar up, fins, or 7 claim exemption (cross second finger ofright hand on first finger and hold hand up)Give me (hold out open flat hand pulling it back a littleto finish)I give you (the same, but push forward to finish)Give me my bill (same, then make motion of writing)Get up (raise flat hand sharply, pahn upward)Sit down (drop flat hand sharply, pahn down);Rub it out (quickly shake flat hand from side to side,palm forward);Thank you ( a slight bow, smile and hand-salute, madeby drawing flat hand a few inches forward and downwardpalm up);Do you think me simple? (forefinger laid on side of nose)Will you? or, is it so? (eyebrows raised and slight bowmade)Will you come swimming? (first and second fingers raisedand spread, others closed)Also of course, the points of the compass, and the numeralsup to twenty or thirty.

232 The Book of WoodcraftMy attention was first directed to the Sign Language in1882, when I went to live in western Manitoba. There Ifound it used among the Crees and Sioux, the latter especiallybeing expert sign-talkers. Later, I found it a dailynecessity for travel among the natives of New Mexico andMontana.One of the best sign talkers I ever met was the Crow Indian,White Swan, who had been one of Custer's Scouts.He was badly wounded by the Sioux, clubbed on the head,and left for dead. He recovered and escaped; but everafter was deaf and dumb. However sign talk was familiarto all his people and he was at little disadvantage in daytime.From him I received many lessons in Sign Languageand thus in 1897 began to study it seriously.Now I wish to teach it to the Scouts. If each of themwould learn to use with precision the one hundred and fiftyschoolboy signs and then add twice as many more, theywould become fairly good sign-talkers. These additionalsigns they can find in the "Dictionary of the SignLanguage."*Why should you talk the Sign Language? There aremany reasons:In this code you can talk to any other Scout, without aoutsider knowing or understanding.It makes conversation easy in places when you must notspeak aloud, as in school, during music, or by the bedside ofthe sick.It is a means of far-signaling much quicker than semaphoreor other spelling codes, for this gives one or morewords in one sign.It will enable you to talk when there isto be heard, as across the noisy streets.•To be issued by Doubleday, Page &• Co.too much noise

Signaling and Indian Signs 233It makes it possible to talk to a deaf person.It is a wonderful developer of observation.It is a simple means of talking to an Indian or a Scout ofanother nationality whose language you do not imderstand.This indeed is its great merit. It is universal. It deals notwith words but with ideas that are common to all mankind.It is therefore a kind of Esperanto already established.So much for its advantages; what are its weaknesses?Let us frankly face them:It is useless in the dark;It will not serve on the telephone;It can scarcely be written;In its pure form it will not give new proper names.To meet the last two we have expedients, as will be seen,but the first two are insurmoimtable difl&culties.Remember then you are to Ifearn the Sign Language becauseit is silent, far-reaching, and the one universal language.Since it deals fundamentally with ideas, we avoid wordsand letters, but for proper names it is very necessary toknow the one-hand manual alphabet,For numbers we use the fingers, as probably did the earliestmen who coimted.Yes.The sign for "yes" is so natural that one can seeit instinctively made if we offer food to a hungry baby.That is if you are near, but far off,That is simply a nod.make your right hand with all fingers closed except indexand thumb which are straight and touching at top, advance,bend toward the left side as though bowing, then returnedand straight again.No. This also is a natural sign, we can see it if we offerbitter medicine to a baby. The sign for "No," when near,is shake the head; but, when too far for that to be seen, holdthe closed right hand in front of the body, then sweep it

234 The Book of Woodcraft

Signaling and Indian Signs 235One Two Three FourFive Six Seven EightNine Ten Eleven TwentyThirty One Hundred One Thousand

236 The Book of Woodcraftoutward and downward, at the same time turn the palm upas though throwkig something away.Query. The sign for Question — that is, "I am askingyou a question," "I want to know " — is much used andimportant. Hold up the right hand toward the person,palm forward, fingers open, sHghtly curved and spread.Wave the hand gently by wrist action from side to side.It is used before, and sometimes after all questions. If youare very near, merely raise the eyebrows.The following are needed in asking questions:How Many? First the Question sign, then hold the kithand open, curved, palmup, finfjers spread, thenwith right digit quickly tapeach finger of left in succession,closing it backtoward the left palm, beginningwith the littlefinger.How Much? Same asHow many?What? What are youdoing? What do youwant? What is it? Firstgive Question, then holdQUERY SIGNright hand palm down, fingersslightly bent and separated, and, pointing forward,throw it about a foot from right to left several times,describing an arc upward.When? If seeking a definite answer as to length of time,make signs for Question, How much, and then specify timeby sign for hours, days, etc. When asking in general "When"for a date, hold the left index extended and vertical, otherand thumb closed, make a circle round left index tip withtip of extended right index, others and thumb closed; and

Signaling and Indian Signs 237when the index reaches the starting point, stop it and pointat tip of left index (what point of shadow?).Where? (What direction) Question, then with forefingersweep the horizon in a succession of bounds, a slight pauseat the bottom of each.Which? Question, then hold left hand in front of youwith palm toward you, fingers to right and held apart; placethe end of the right forefinger on that of left forefinger, andthen draw it down across the other fingers.Why? Make the sign for Question, then repeat it veryslowly.Who? Question, and then describe with the right forefingera small circle six inches in front of the mouth.Eat.in a curve.Throw the flat hand several times past the mouthDrink. Hold the right hand as though holding a cupnear the mouth and tip it up.Sleep. Lay the right cheek on the right flat hand.My, mine, yours, possession, etc. Hold out the closedfist, thumb up, and swing it down a littleso thumb pointsforward.House. Hold the flat hands together like a roof.Finished or done. Hold out the flat left hand palm to theright, then with flat right hand chop down past the ends ofthe left fingers.Thus "Will you eat?" would be a Question, you eat, butHave you eaten would be, Question, you eat, finished.Way or road. Hold both flat hands nearly side by side,palms up, but right one nearer the breast, then alternatelylift them forward and draw them back to indicate track orfeet traveling.The Indian had much use for certain signs in describingthe white trader. The first was:l,iar, Close the right hand except the first and second

238 The Book of Woodcraftfingers; these are straight and spread; bring the knucklesof the first finger to the mouth, then pass it down forwardto the left, meaning double or forked tongue.The second sign, meaning "very" or "very much," is madeby striking the right fist down past the knuckles of the leftwithout quite touching them, the left being held still.Another useful sign is time. This is made by drawing acircle with the right forefinger on the back of the left wrist.It looks like a referenceto the wrist watch, butit is certainly much ^^ -,^ sign forolder than that style of 1 "°'W very muchtimepiece and probablyrefers to the shadow ofa tree. Some prefer todraw the circle on theleft palm as it is held upfacing forward.If you wish to ask,"Whattimeisit?" Youmake the signs Question, then Time. If the answer is" Three o'clock," you would signal:Time and hold up three fingers of the right hand.Hours are shown by laying the right forefinger as apointer on, the flat palm of the left and carrying it oncearound; minutes by moving the pointer a very little to theleft.If you wish to signal in answer 3:15.You give the signsfor hours 3 and minutes 15. Holding all ten fingers up for10, then those of one hand for 5.It takes a good-sized dictionary to give all the signs inuse, and a dictionary you must have, if you would becomean expert.I shall conclude with one pretty little Indian sign: First,

Signaling and Indian Signs 239^ve the Question sign, then make an incomplete ring of yourright forefinger and thumb, raise them in a sweep untilabove your head, then bring the ring straight down to yourheart. This is the Indian way of asking, "Is the sun shiningin your heart?" — that is, "Are you happy?" — youranswer will, I hope, be made by the right hand and armstanding up straight, then bowing toward the left, followedby a sharp stroke of the right fist knuckles past those of theleft fist without their touching, which means "Yes, the sunshines in my heart heap strong."PICTURE-WRITINGThe written form of Sign Language is the picture-writingalso called Pictography, and Ideography, because it representsideas and not words or letters.It is widely believedthat Sign Language is the oldest of all languages; that indeedit existed among animals before man appeared on earth.It is universally accepted that the ideography is the oldestof all writing. The Chinese writing for instance is merelypicture-writing done with as few lines as possible.Thus, their curious character for "Hearing" was oncea complete picture of a person Ustening behind a screen,but in time it was reduced by hasty hands to a fewscratches; and "War," now a few spider marks, was originallya sketch of "two women in one house."To come a little nearer home, our alphabet is said to bedescended from hieroglyphic ideographs."A" or "Ah," for example, was the soimd of an ox representedfirst by an outline of an ox, then of the head, whichin various modifications, through rapid writing, becameour "A.""O" was a face saying "Oh," now simplified into theround shape of the mouth.

240 The Book of Woodcraft"S" was a serpent hissing. It is but little changed today.We may also record our Sign Language in picture-writing,as was the custom of many Indian tribes, and we shall findit worth while for several reasons:It is the Indian specialwriting; it is picturesque and useful for decoration; and itcan be read by any Indian no matter what language hevffoME InoimScovt Pictosraphs...^-..Smrise

Signaling and Indian Signs 241In general, picture writing aims to give on paper the ideaof the Sign Language without first turning it into sounds.In the dictionary of Sign Language I give the written formafter each of the signs that has a well established or possiblesymbol. Many of these are drawn from the Indianswho were among the best scouts and above all noted fortheir use of the picture-writing. A few of them will serveto illustrate.I /I III nily y V"Viir Vim Qmtwi")!Numbers were originally fingers held up, and five was thewhole hand, while ten was a double hand. We can seetraces of this origin in the Roman style of numeration.A one-night camp, a more permanent camp, a village anda town are shown in legible symbols.An enemy, sometimes expressed as a " snake," recalls ourown "snake in the grass." A "friend," was a man with aThe picture on the teepee lining,to record Guy's Exploitbranch of a tree; because this was commonly used as aflag of truce and had indeed the same meaning as our olivebranch. The "treaty" is easily read; it was a pair of figureslike this done in Wampum that recorded Penn's Treaty."Qood" is gometimes given as a circle full of lines all

242 The Book of Woodcraftstraight and level, and for "bad" they are crooked and contrary.The wavy lines stood for water, so good water isclearly indicated. The three arrows added mean that atthree arrow flights in that direction, that is a quarter mile,there is good water. If there was but one arrow and itpointed straight down that meant "good water here," ifit pointed down and outward it meant "good water at alittle distance." If the arrow was raised to carry far, itDirection forwardDirection backwardSun or daySunriseSunsetNoon^^^\^J^Hunger Moon or FebruaryMarch the Wakening orCrow MoonGrass Moon or AprilPlanting Moon or MayRose Moon or JuneLevelSnow Moon orJanuaryNightThunder Moon or JulyI*-©-or yes-Day back one,terdayRed, Moon or GreenCorn, AugustDay forward one, orto-morrowMoon, or monthRainSnowYear (or snow round tosnow)^^^^^2^^^^Hunting Moon, SeptemberLeaf - FallingOctoberMoon,Mad Moon, NovemberLong Night Moon,December.

^Signaling and Indian Signs 243

244 The Book of WoodcraftAn animal was represented by a crude sketch in which itschief character was shown, thus chipmunk was a smallanimal with long tail and stripes. Bear was an outliaebear, but grizzly bear, had the claws greatly exaggerated.When the animal was killed, it was represented on itsback with legs up.Each chief, warrior and scout had a totem, a drawing ofwhich stood for his name or for himself.S4^"^(^^ &AA man's name is expressed by his totem; thus, the abovemeans, To-day, 20th Sun Thunder Moon. After threedays "Deerfoot," Chief of the Flying Eagles, comes to ourStanding Rock Camp.When a man was dead officially or actually, his totem wasturned bottom up.Here is a copy of the inscription found by Schoolcraft onthe grave post of Wabojeeg, or White Fisher, a famousOjibwa chief. He was of the Caribouclan. On the top is his clan totem reversed,and on the bottom the WhiteFisher; the seven marks on the leftwere war parties he led.The three marks in the middle are forwounds.The moose head is to record a desperatefight he had with a bull moose, while hissuccess in war and in peace are also stated.This inscription could be read only bythose knowing the story, and is rather as3, memory help than an exact regord.

Signaling and Indian Signs 245BLAZES AND INDIAN SIGNS — BLAZESFirst among the trail signs that are used by Scouts,Indians, and white hiinters, and most likely to be of use tothe traveler, are axe blazes on tree trunks. Among thesesome may vary greatly with locality, but there is one that Ihave found everywhere in use with scarcely any variation.That is the simple white spot meaning, ''Eere is the trail."The Indian in making it may nick off an infinitesimalspeck of bark with his knife, the trapper with his hatchetmay make it as big as a dollar, or the settler with his heavyaxe may slab off half the tree-side; but the sign is the samein principle and in meaning, on trunk, log or branch fromAtlantic to Pacific and from Hudson Strait to Rio Grande."This is your trail," it clearly says in the universal languageof the woods.There are two ways of employing it: one when it appearson back and front of the tnmk, so that the trail can be runboth ways; the other when it appears on but one side ofeach tree, making a blind trail, which can be run one wayonly, the blind trail is often used by trappers and prospectors,who do not wish any one to follow their back track.But there are treeless regions where the trail must bemarked; regions of sage brush and sand, regions of rock,stretches of stone, and level wastes of grass or sedge. Hereother methods must be employed.A weU-known Indian device, in the brush, is to break atwig and leave it hanging. {Second line.)Among stones and rocks the recognized sign is one stoneset on top of another (top line) and in places where there isnothing but grass the custom is to twist a tussock into aknot {third line).These signs also are used in the whole country from Maineto California.

T246 The Book of WoodcraftSigns iaJ'tonejThiJ iy the Trait Turn to fhe RigKt Turn, to the Left. Important Varnln^^yignj"in Twigs^\: ^^^ -Vie'Tkif MtheTuit' Turn to the Iltsht Turn to the Left' .ImportantWarninJlyignj inGrassThi\r if the Trail Tura to the Rijht Turn t(» the Left ImportantVarnineSigns in BlajejThix if the Trail Turn to the Right' Turn to the Left ImportantVarnin^Code for Jmoke SignalsCamp ij Here'%i5 Hi corlam lojt. HelpGood NewjAll come to CouncilSome lipecial Bla3e5 ujed by Hunters &-JurveyorjA Trap to A Trap to Camp if to Csmpiffo ^Special Adirondack Sarveyoi'sRight Left Right Left .Special tine Her.

Signaling and Indian Signs 247In running a trail one naturally looks straight ahead forthe next sign; if the trail turned abruptly vnthout noticeone might easily be set wrong, but custom has providedagainst this. The tree blaze for turn "to the right" is shownin Number 2, fourth row; "to the left" in Number 3. Thegreater length of the turning blaze seems to be due to adesire for emphasis as the same mark set square on, isunderstood to mean "Look out, there is something ofspecial importance here." Combined with a long side chipit means "very important; here turn aside." This isoften used to mean "camp isclose by," and a third signthat is variously combined but always with the generalmeaning of "warning" or "something of great importance"is a threefold blaze. (No. 4 on fourth line.) The combination(No. I on bottom row) would read "Look out nowfor something of great importance to the right." Thisblaze I have often seen used by trappers to mark the whereaboutsof their trap or cache.Surveyors often use a similar mark— that is, three simplespots and a stripe to mean, "There is a stake close at hand,"while a similar blaze on another tree near by means thatthe stake is on a line between.STONE SIGNSThese signs done into stone-talk would be as in the topline of the cut.These are much used in the Rockies where the trail goesover stony places or along stretches of slide-rock.GRASS AND TWIG SIGNSIn grass or sedge the top of the tuft is made to show thedirection to be followed; if it is a point of great importance

248 The Book of Woodcraftthree tufts are tied, their tops straight if the trail goesstraight on; otherwise the tops are turned in the directiontoward which the course turns.The Ojibways and other woodland tribesuse twigs fora great many of these signs. (See second row.) The hangingbroken twig like the simple blaze means "This is thetrail." The twig clean broken off and laid on the groundacross the line of march means, "Here break from yourstraight course and go in the line of the butt end," and whenan especial warning is meant, the butt is pointed toward theone following the trail and raised somewhat, in a forkedtwig.the left,If the butt of the twig were raised and pointing toit would mean "Look out, camp, or ourselves, orthe enemy, or the game we have kiUed is out that way."With some, the elevation of the butt is made to show thedistance of the object; if low the object is near, if raisedvery high the object is a long way off.These are the principal signs of the trail used by Scouts,Indians, and hunters in most parts of America. These arethe standards — the ones sure to be seen by those who campin the wilderness.SMOKE SIGNALSThere is in addition a useful kind of sign that hasbeen mentioned already in these papers — that is,the Smoke Signal. These were used chiefly by thePlains Indians, but the Ojibways seem to have employedthem at times.A clear hot fire was made, then covered with green stuffor rotten wood so that it sent up a solid coliunn of blacksmoke. By spreading and lifting a blanket over thissmudge the column could be cut up into pieces long or short,and by a preconcerted code these could be made to conveytidings.

:Signaling and Indian Signs 249But the simplest of all smoke codes and the one of chiefuse to the Western traveler is this:One steady smoke — "Here is camp."Two steady smokes — "I am lost, come and helpme.I find two other smoke signals, namely:Three smokes in a row — " Good news."Four smokes in a row — "All are summoned tocouncil."These latter I find not of general use, nor are they solikely to be of service as the first two given.SIGNAL BY SHOTSThe old buffalo hunters had an estabhshed signal that isyet used by the mountain guides. It is as followsTwo shots in rapid succession, an interval of five secondsby the watch, then one shot; this means, "where are you? "The answer given at once and exactly the same means"Here I am; what do you want?" The reply to this maybe one shot, which means, "All right; I only wanted toknow where you were." But if the reply repeats the firstit means, " I am in serious trouble; come as fast as you can."SPECIAL SIGNSA sign much used among the Utes was three flocks ofgeese fl)dng one way meaning, "All at Peace." But twooneway and one the other meant, "Look out! there is awar afoot."Another Indian sign was a Kttle heap of stones, meaning"We camped here because one of us was sick." Thisoriginated in the hot stones used for making steam

250 The Book of Woodcraftin the vapor bath that is so much favored by Indiandoctors.The Indians sometimes marked a spot of unusual importanceby sinking the skull of a deer or a mountain sheepdeep into a living tree, so that the horns hung out on eachside. In time the wood and bark grew over the base ofthe horns and "medicine tree" was created.these trees have become of historic importance.Several ofA notableexample of this was the big Ramtree that by common consentdemarked the himting grounds of the Blackfeet fromthose of the Nez Perces. It was held by these Indians inreligious veneration until some white vandal deliberatelydestroyed it by way of a practical joke.It would be easy to record many other Indian signs; thesign for the "first crow" of spring; the sign for "buffaloin sight"; the sign for a "war party coming"; the sign thata certain man "wants the arrows," that another man oweshim, and the sign that the owner of the teepee is "prayingand must not be disturbed." But these are things that arequickly passing away and the Indians themselves are forgettingthem.

Signaling and Indian Signs 251The most important of the signs used by men of the wildernessare herein described. They are interesting as a crudebeginning of literature. The knowledge of such thingsappeals to most boys. They find pleasure in learning thiscrudest of writing. Furthermore, many a one in the pasthas owed his Ufe to an inkling of this woodcraft knowledge,and there is no reason to doubt that many a wildernesstraveler in the future will find it of equally vital service.WEATHER SIGNALS(Adopted for general use by the United States SignalService on and after March i, 1887.)No. I No. 2 No. 3 No. 4 No. sWhite Flag Blue Flag Black Triangular White Flag White and BlueFlag Black Centrep P ^ [E |SClear or Fair Rain or Snow Temperature Cold Wave Local Rain or SnowNo. I, white flag, clear or fair weather, no rain.No. 2, blue flag, rain or snow.No. 3, black triangular flag, refers to temperature, and aboveNos. I or 2, indicates warmer weather; below No. ior 2, colder weather, and when not displayed, stationaryweather.No. 4, white flag with black centre (cold wave flag), suddenfall in temperature; this signal is usually ordered atleast twenty-four hours in advance of the cold wave.It is not displayed unless a temperature of forty-fivedegrees, or less is expected, nor is flag No. 3 everdisplayed with it.No. 5, means local rain or snow; with 3 above it means withliigher temperature; with 3 below it means lowertemperature.A red flag with a black centre indicates that a storm of markedviolence is expected.

252 The Book of WoodcraftDISPLAY EXAMPLESColder. FairWeatherRain or Snow.WarmerWarmer. FairWeather, followed byRain or SnowCold Wave. FailWeatherN. E.STORM AND HURRICANE WARNINGS^ ^

Signaling and Indian Signs 253THE CODE(From C. P. R. "Trainman's Book," 1909, No. 7563; but ingeneral use.)Colors:Red = Stop.Green = Go ahead.Yellow = Go cautiously.Green and White := Flag station, stop at night.Blue ^ Workmen busy under car.Hand, Flag and Lamp Signals:Swung across trackRaised and lowered verticallySwung at half-arms' length, in smallcircle across track, train standingSwung vertically in a big circle, atarms' length across the track,when train is runningSwung horizontally above head,when train is standingHeld at arms' length above the head,when train is standingStop.Go ahead.Back up.Train broken in two.Put on air-brakes.Release air-brakes.Other Hand Signals, modifications of the above:Hand (or hands) held out horizontallyand waved up and downHand (or hands) suddenly drawnflat and horizontalSometimes hands raised and heldpalms forwardArm thrust forward and swept backtoward opposite shoulder, as inbeckoningGo ahead.Stop.All right.Come back.Signals by Engine Whistle:(o a short toot. — a long one)o := Stop; put on brakes.— = Take off brakes; get ready to start.

254 The Book of Woodcraft— ooo Flagman go out to protect rear of train.— Flagman return from west or south.= Flagman return from east or north.— — — :.=: (when running) Train broken in two.To be repeated till answered by the samefrom the trainman, i. e., No. 4 in hand,flag and lamp signals. Similarly, thisis the answer to No. 4 of hand, flag andlamp signals.00 =:: (all right) the answer to any signal nototherwise provided for.000 = (when the train is standing) back up; alsois the reply to signals to "back up."0000 Call for signals.— 00 Calls attention of other trains to signals.00 The acknowledgment by other trains.——00 = Approaching grade-crossings, and at whistleposts.— = Approaching stations,o-^ = (when double-heading) Air-brakes havefailed on leading engine, and secondengine is to take control of them. Secondengine repeats same as soon as ithas control.0000000000, etc. =: Cattle (or persons) on the track.Air-whistle or Cord-pull:When the train is standing:Two blasts = Start.Three " = Back.Four " = Put on or take off brakes.Five " := Call in flagman.When the train is running:(All but the 2nd are answered by 2 blasts)Two blasts = Stop at once.Three " = Stop at next station.Four " = Reduce speed.

Signaling and Indian Signs 255Five " ::= Increase speed.Six " = Increase steam-heat.Seven " = Release air-brakes, or sticking brake.The engineer responds to these with two short toots, meaning"All right," except in the second, when the engineer answers inthree short toots.

X. Campercraft or The SummerCampEVERYCamping Outboy looks forward to camping out. Thenit is that he gets the best chance to practise thethings that are peculiar to scouting; and campingout is the only complete outdoor life.When a boy, I was of course eager for a chance to campout, but I had a very wrong idea about it.I believed thatone must undergo all sorts of hardships, in order to be really"doing it"; such as, sleep on the ground with one blanket,go without proper food, etc. I know some boys that wereinjured for life by such practices.It iswell, then, to keep in mind that camping out offersa number of priceless benefits, and is also beset by one ortwo dangers. Let us aim to get all the good and avoid all theill.The good things are: The pure air, especially at night;the bracing and lung-healing power of the woods; the sunbath; the tonic exercise; and the nerve rest.The bad things are: The danger of rheumatism fromsleeping on the ground, or in damp clothes; the exhaustionfrom bad nights, through insufficient bed-clothes or anuncomfortable bed; and the dangers arising from irregularmeals and badly cooked food.I have seen boys go back from an ill-run camp, tired outand but little benefitted; whereas, if properly guided, every2S6

Campercraft or The Summer Camp 257camp-out should mean a new spell of life — a fresh start invigor for every one concerned.Many mothers ask with fear, "Won't my boy catchcold, if he camps out? " This is the last and least of dangers.Almost never does one catch cold in camp. I havefoimd it much more likely that boys suffer through irregularhours of eating and sleeping; but these are troubles that thecamp discipline is designed to meet.The great evil that campers should beware of, is of courserheumatism. But none need suffer if they will take thesimple precaution of changing their wet clothes when not inaction, and never sleeping directly on the ground. A warm,dry place for the bed should be prepared in every tent andteepee.As a rule, it is better to go on a trip with a definite object.If you go with a general vague determination to get healthy,you are likely to think too much about it. It is better tolive correctly, and safely assume that you will be healthierfor the trip. To illustrate: One of my trips was made todetermine the existence of Wood Buffalo on the GreatSlave River; another to prove that the Canadian Faunareached the Lake of the Woods. Some of my friends havemade trips to win the badge of expert canoe-man; others forthe camper badge, and so forth, and I think it best to go along way from home. Get as complete a change as possible.OUTFIT FOR A PARTY OF SIX (CAMPING ONE WEEK INFIXED camp)I 1 2-foot teepee (if for cold weather), accommodatingfive or six men not forgetting a storm-cap,Or, in summer, a 10 x 12 wall tent.18 X 10 awning for kitchen and dining-room, in hot orwet weather.

258 The Book of Woodcraft5yards mosquito-bar and some dope for stinging-insects.3 or 4 one-gallon bags of cotton for supplies.A few medicines and pUl-kit or "first aid, " including coldcream for sunburn.1 strong clothes line; ball of cord; ball twine; of ball ofstrong linen pack-thread.Axe.A sharp hatchet.Claw-hammer.Whetstone.Small crosscut saw.Spade.File.Packing needles and sewing-kit for repairing clothes.Nails: One lb. of 15, two lbs. of 2^, two lbs. of 3I, andone lb.of 5-inch.Pocket tool outfit (A, K, and B is good)Soap.Mirror.Toilet-paper.Waterproof match-box.Book of WoodcraftA locker.Cooking outfit: Either a ready-made, self-nesting "Buzzacot,"or3 cover-kettles, lo-qt., 4-qt., and 2-qt. (riveted, notsoldered).2 frying-pans, with handles and covers.2 big spoons.Coffee strainer.I Dutch oven.1 wire grill.2 bake-pans.1 butchey knife,

.Campercraft or the Summer Camp 259Salt and pepper casters.Tin boxes to hold stock of same.2 folding buckets.2 folding wash-basins.Dishpan.Tea-pot (riveted).Coffee-pot (riveted).Dishcloths and towels.Soap.Folding lantern and supply of candles.4 flat steel rods to cook on.And for each man, plate, cup, saucer, and porringer(preferably enameled) ; also knife, fork, and spoon.And such other things as are dictated by previous experience,or for use in the games to be played.Besides which each member has his ordinary clothes,with a change, and toilet-bag, also:A rubber blanket.2 wool blankets.I cotton or burlap bed-tick, 2^ x 6j ft.Swimming-trunksA pair of brown sneaks.A war-sack of waterproof.Khaki suit.Fishing tackle and guns, according to choice.Pocket knife.Food to last six fellows one week:Oatmeal 6 lbs.Rice 2 lbs.Crackers 10 lbs.Cocoa 3 lb.

26o The Book of WoodcraftTea i lb.Coffee 3 lbs.Lard 5 lbs.Sugar 6 lbs.Condensed milk 12 tinsButter 7 lbs.Eggs 3 dozenBacon 15 lbs.Preserves 5 lbs.Prunes 3 lbs.Maple s)ûp 3 quartsCheese i lb.Raisins 3 lbs.Potatoes ....... I bushelWhite beans 3 quartsCanned corn 3 tinsFlour 25 lbs.Baking-powder i lb.Concentrated soups ... f lb-Salt 2 lbs..Pepper i ounceFresh fish and game are pleasant variations, but seem tomake little difference in the grocery bill.OUTFIT FOR EACH BRAVEIgood 5-foot lancewood bow, complete with string.6 standard arrows, 25 in. long, 3 feathers, steel points.I quiver of waterproof canvas or leather.IIarm-guard.head-band.I pair moccasins or "sneaks."1 waterproof blanket.2 Indian blankets of gray wool.

Campercraft or the Summer Camp 261TENTSThere are many styles of small tents on the market; almostany of them answer very well. For those who wish toeqviip themselves with the latest and best, a 10 x 12-foot walltent of lo-ounce double-filled army duck, stained or dyedyellow, brown, or dull green, is best. It will accommodatea party of five or six.For tramping trips, light tents of waterproof silk aremade. One large enough for a man weighs only two orthree pounds.Any of the established makers can supply what is neededif they know the size of the party and nature of the outing.TEEPEESThe Indian teepee has the great advantage of ventilationand an open fire inside. It has the disadvantage of needinga lot of poles and of admitting some rain by the smoke-hole.(It is fully described on page 444.)A new style of teepee, invented by myself some yearsago, has been quite successful, since it combines the advantageofteepee and tent and needs only four poles besidesthe smoke-poles. Jt is, however, less picturesque than theold style.This gives the great advantage of an open fire inside, andgood ventilation, while it is quite rainproof.

262 The Book of Woodcraft -It cat! be put up with four long poles outside the canvas,the holes crossing at the top as in the Indian teepee.Of course the point of the cover is attached before thepoles are raised.It may be got from D. T. Abercrombie & Co., 311 Broadway,New York.THE CAMP GROUNBIn selecting a good camp ground, the first thing is a dry,level place near good wood and good water. If you havehorses or oxen, you must also have grass.Almost all Indian camps face the east, and, when ideal,have some storm-break or shelter on the west and north.Then they get the morning sun and the afternoon shade insummer, and in winter avoid the coldest winds and driftingsnows, which in most of the country east of the Rockiescome from the north and west.Sometimes local conditions make a different exposuredesirable, but not often. For obvious reasons, it is weU tobe near one's boat-landing.After pitching the tent or teepee, dig a trench around,with a drain on the low side to prevent flooding.LATRINEEach small camp or group of tents in a large camp, musthave a latrine, that is a sanitary ditch or hole. For a smallcamp or short use, this is a narrow trench a foot wide, surroundedby a screen of bushes or canvas. It is made narrowenough to straddle. Each time after use, a shovelfulof dry earth is thrown in.But a large camp needs the regulation army latrine.This is a row of seats with lids over a long trench which hasa layer of quickhme in the bottom. The wooden structure

Campercraft or the Summer Camp 263is banked up so no flies can get in.The lids are down tightwhen the seat is not' in use. A shovelful of quicklime isthen thro-vyn in after each occasion. A running trough isarranged along side so it is tributary to the main trench;this also is kept coated with quicklime.The place shouldbe thoroughly screened, but is as well without a roofexcept over the seats.All camps should be left as clear of filth, scraps, papers,tins, bottles, etc., as though a human being had never beenthere.ARRIVING ON THE CAMP GROUNDAs soon as all are on the ground, with their baggage, letthe Leader allot the places of each band or clan. Try tohave each and every dwelling-tent about 25 feet from thenext, in a place dry and easy to drain in case of rain and soplaced as to have sun in the morning and shade in the afternoon.Each group is responsible for order up to the halfway linebetween them and the next group.Loose straw, tins, papers, bottles, glass, filth, etc., outof place are criminal disorder.Pitch at a reasonable distance from the latrine,as wellas from the water supply.As much as possible, have each band or clan by itself.As soon as convenient, appoint fellows to dig and preparea latrine or toilet, with screen.All will be busied settling down, so that usually there isno methodic work the first day.But the second day it should begin.CAMP OFFICERS AND GOVERNMENTAfter the routine of rising, bathing, breakfast, etc., thereshould be called at eight o'clock a High Covmcil. That is, a

264 The Book of WoodcraftCouncil of all the Leaders, Old Guides or Medicine Men,and Head Chief; that is, the Chief of the whole camp,appointed for that day. He is the Chief in charge, or HeadMan of the village. It is his duty to appoint all other ofl&cersfor the day, and to inspect the camp. In some camps thisHigh Council meets at night when the younger members areasleep.The other officers are:Assistant Chief in Charge, who goes about with the Chiefand succeeds him next day.Keeper of the Milk and the Ice-box, when there is ice forthe milk.Keeper of the Letters.brings back all mail.Keeper of the Canoes.He takes all letters to the post andNo boats may be taken withouthis sanction, and he is responsible for the same.Keeper of the Garbage. He must gather up and destroy allgarbage each day at a given hour; preferably late afternoon.Keeper of the Latrine. He must inspect hourly, and seethat all keep the rules.Keeper of the Campfire.He must have the wood cut andlaid for the Council-fire at night, with an extra supply foraU the evening, and must keep the Coundl-fire bright, notbig; but never dull.Also, the High Council should appoint a Tally Keeper forthe whole camp; he is to serve throughout the whole periodof the encampments, keeping the records for every day.Sometimes the work is divided, but one fellow can do itbetter, if he is willing.A band or clan prize for the whole term is always offered.The competition for this is judged by points, and for eachof the above services to the camp, the band, to which thescout belongs, gets up to 25 points per day, according to hisefficiency.

""Campercraft or the Summer Camp 265No fellow should leave camp without permission.does so, he may cause his Band to lose points.If heTHE DOG SOLDIERSIn every large camp it is found well to follow the Indiancustom in forming a Lodge of Dog Soldiers. These are aband of eight or ten of the strongest and sturdiest fellows.They act as pohce when needed, but wear no badge. Theymust at once run to any place where the signal (a loud baying)is heard, and act promptly and vigorously.When the Chief has selected the huskies he wishes to havein the Dog Lodge, he invites all to meet secretly in somequiet teepee at night, explains the purpose and adds "Ihave called on you who are here. If any do not wish toserve, now is the time to retire.The sacred fire is lighted in the middle, all stand in a ringabout it, each with his right hand on a war club above thefire, his left holding a handful of ashes. Then all repeatthis vow:"As a Dog Soldier I pledge the might of my manhood tothe cause of law and justice in this Camp for the term of theCamp or until released by the Chief, and if at any time Ifail in my duty through fear entering into my heart, may Ibe dropped, scorned and forgotten like these ashes.Then he scatters the ashes.It is customary for each Tribe to adopt further a secretsign and password, which is taught to the Dog Soldiers as afinish.INSPECTIONEvery day there is an inspection. It is best in themiddle of the morning. The Chief and his second go from

266 The Book of Woodcrafttent to tent. Each Clan is allowed 50 points for normal,then docked i to 10 points for each scrap of paper, tin, orrubbish left lying about; also for each disorderly feature orneglect of the rules of common sense, decency or hygiene,on their territory; that is, up to halfway between themand the next group. They may get additional points forextra work or inventions, or unusual services for the pubKcgood; but it is always as a Clan that they receive the points,though it was the individual that worked for them.After the inspection, the Chief announces the winningBand or Clan saying: "The Horns of the High Hikers werewon to-day by Band." And the horns areaccordingly hung on their standard, pole or other place, forthe day. At the end of the camp, provided ten were presentfor at least a fortnight, Clan or Band that won themoftenest carries them home for their own; and ever afterwardare allowed to put in one corner of their banner asmall pair of black horns.The Wolf Band banner p. 77 shows that they have twicecaptured the horns.What are they?THE HORNS OF THE HIGH HIKERSUsually a pair of polishedbuffalo horns with a fringed buckskin hanger,on which is an inscription saying that theywere won by Band at sucha camp.When buffalo horns cannot be got, commoncow horns or even horns of wood are used.COUNCIL-FIRE CIRCLEIn every large permanent camp I establish a properCouncil-fire Circle or Council Camp. The uses and

Campercraft or the Summer Camp 367benefits of these will be seen more and more, as campgoes on.For the Council-fire Circle, select a sheltered, level placethat admits of a perfectly level circle 40 feet across; 30 feethas been used, but more room gives better results. Onthe outer rim of this, have a permanently fixed circle of verylow seats; 6 inches is high enough, but they should have aback, and for this, the easiest style to make is that markedK. L. on page 457. Each Band or Clan should make its ownseat, and always go there in Grand Council. On the backof the seat should be two loops of wire or string in which toput their standard. Back of the first row should be aslightly higher row.If the ground slopes up, all the better,but in any case there should he fixed seats enough for all thecamp. The place should be carefully leveled and prepared,and kept always in order, for it will be used severaltimes each day, either for councils or for games, dances andperformances.At one side of the ring in a conspicuous place should bethe throne of the Chief (p. 457); close by this a desk andseat for the Tally Keeper and on the desk should be a lanternholder; in the exact middle of the ring is the Councilfire,never a bonfire.TOTEM-POLEDirectly opposite the Chief's throne, on the outer edge ofthe camp, should be the Totem-pole. This I always set upas soon as possible in all permanent camps. Its purpose is,ist, to typify the movement; 2nd, to display the Totems ofall the Tribes, or Bands that camp here; 3rd, to serve as aplace of notice. Any document posted on the Totem-poleis considered published.

268 The Book of Woodcrafta Totem-pole of the Sinawa Tribe (15 feet high)b of Flying Eaglesc and d from Niblack's West Coast Indians. Eagles and BearsCOUNCILSThree kinds of Councils are held in the Council Place:1. The High Council of the Chiefs and the Old Guidesevery morning at 8 o'clock, and at other times when called.2. The General or Common Council of all the fellowsevery night from seven to nine o'clock. At this we havesome business (in the awarding of honors), some campfirestunts or challenges, and a little entertainment.3. Grand Council. This is usually held once a week.Every one comes in full Scout or Indian dress. Visitorsare invited. Business except when very interesting isdispensed with, and a program of sports and amusements,chiefly for the visitors, is carefully prepared. This is"Strangers' Night" and they should be entertained,bored.not

Campcrcraft or the Summer Camp 269BEDSOf all things, the camper's bed is the thing most oftenmade wrong, and most easily made right, when one knowshow; and of all things comfort at night is most essential.Every dealer in camp outfits can produce an array ofdifferent camp beds, cots, and sleeping bags, that showshow important it is to be dry and warm when you sleep.The simplest plan is the oldest one — two pair of blanketsand waterproof undersheet on a neatly laid bed of evergreenboughs, dry leaves, or dry grass. The ideal way of layingthe boughs is shown in the figure below.When I can't get grub of the Broadway sort,I'll fatten on camper's fare,I'll tramp all day and at night resortTo a bed boughed down with care.5TAKE-,But there are few places nowin eastern America where youare allowed to cut boughs freely.In any case you cannot take thebough bed with you when youmove, and it takes too muchtime to make at each camp.Sleeping bags I gave up longago. They are too difficult toair, or to adjust to differenttemperatures.Rubber beds are luxurious,but heavy for a pack outfit, andin cold weather they need thickblankets over them, otherwisethey are too cool.So the one ideal bed forthe

"270 The Book of Woodcraftcamper, light, comfortable, and of wildwood stuff, is theIndian or willow bed, described on p 471.WATER, OR THE INDIAN WELLIf there is swamp or pond, but no pure water at hand,you can dig an Indian well in half an hour. This is simplya hole about 18 inches across and down about 6 inchesbelow water-level, a few paces from the pond. Bail it outquickly; let it fill again, bail it a second time, and the thirdtime it fills,it will be full of filtered water, clear of everythingexcept matter actually dissolved.It is now well known that ordinary vegetable matter doesnot cause disease.All contamination is from animal refuseor excreta, therefore a well of this kind in a truly wild regionis as safe as a spring.MOSQUITOES, BLACK FLIES, ETC.If you are camping in mosquito or fly season, the trip maybe ruined, if you are not fully prepared.For extreme cases, use the ready-made head-nets. Theyare hot, but effectual. You can easily get used to the net;no man can stand the flies. In my Arctic trip of 1907, wecould not have endured life without the nets. Indians andall wore them.Of the various dopes that are used, one of the simplestand best is Colonel N. Fletcher's, given in Kephart's "Bookof Camping and Woodcraft":"Pure pine tar .... . i oz.Oil pennyroyal i oz.Vaseline 3 ozs.Mix cold in a mortar. If you wish, you can add 3 percent, carbolic acid to above. Some make it li ozs. tar.

Campercraft or the Summer Camp 271Most drug shops keep ready-made dopes under suchnames as Citronella, Repellene, Lollakapop, etc.LICEAND VERMINIn certain crowded camps there is danger of head lice andbody vermin. I have heard washing in potato waterrecommended as a sure cure. Potato water is the waterpotatoes have been boiled in. Most drug shops ha,vetobacco ointment and blue ointment ;a very little of theseapplied to the body where there is hair is a sure cure.SUGGESTEDCAMP ROUTINE6:30 A. M.

:272 The Book of WoodcraftWe allknow that a camp without a campfire would beno camp at all; its chiefest charm would be absent.Your first care, then, is to provide for a small fire and preventits spreading. In the autumn this may mean veryelaborate clearing, or burning, or wetting of a space aroundIn the winter it means nothing.Cracked Jimmy, in "Two Little Savages," gives verythe fire.practical directions for lighting a fire anywhere in thetimbered northern part of America, thus"First a curl of burch bark as dry as it can be,Then some twigs of soft wood, dead, but on the tree,Last of all some pine-knots to make the kittle foam.And there's a fire to make you think you're settin' right athome."If you have no birch bark, it is a good plan to shave a drysoft-wood stick, leaving all the shavings sticking on the endin a fuzz, like a Hopi prayer stick. Several of these make asure fire kindler. Fine splinters may be made quickly byhammering a small stick with the back of the axe.In the case of a small party and hasty camp, you neednothing but a pot hanger of green wood for a completekitchen, and many hundreds of times, on prairie and inforest, I found this sufficient.

Gtmpercraft or the Summer Camp 273A more complete camp grate is made of four green logs(aspen preferred) ,placed as in the illustration. Set the toplogs 3 inches apart atone end, 10 inches atthe other. The top logsshould be flattened inthe middle of their topsides — to hold the potwhich sits on the openingbetween the top logs.The fire of course isGreen log gratebuilt on the ground, under the logs. Sometimes stonesof right size and shape are used instead of the logs, butthe stones do not contribute anything to the heat and areless manageable.Camp kitchenIn addition to this log grate, more elaborate camps havea kitchen equipped with a hanger as below, on which arepot hooks of green wood.In wet weather, an axeman can always get dry wood by

274 The Book of Woodcraftcutting into a standing dead tree, or onthe under side of down timber that is notentirely on the ground.On the prairies and plains, since buiJalochips are no more, we use horse and cowchips, kindled with dry grass and roots ofsage-brush, etc.To keep a fire alive all night, bank thecoals: i. e., bury them in ashes.Always put out the fire on leaving camp.It is a crime to leave a burning fire.Use buckets of water if need be.COUNCIL-FIREThe Council-fire is a very different thing from the cookingfire or the so-called bonfire. And there are just as manyways of making it wrong.These are the essentials:It must be easily started.It must give a steady, bright light.It must have as little heat as possible, for it is mostlyused in the summer. Therefore, it must be small.It is best built as in (c), about two and one half feethigh; the bottom stick about three feet long; the rest shorterand smaller.The small wood and chips to light itunder or on top of the second layer.can be put eitherIt should be drawn in toward the top, so as to bum withoutfalling apart.It must contain a large proportion of dry, winter-seasonedwood, if it is to blaze brightly. The readiest seasoned woodis usually old lumber.

Camperci'aft or the Summer Camp 275For an all-evening Council-fire, at least three times asmuch should be in stock as on the fire when started.Here are some wrong methods.The high pyramid or bonfire, (a) goes off like a flash,roasts every one, then goes dead.The shapeless pile (b), is hard to light and never bright.The bonfire is always bad. It wastes good wood; isdangerous to the forest and the camp; is absolutely unsociable.A bonfire will spoil the best camp-circle ever gottogether. It should be forbidden everywhere.FIREARMSExperience shows that it is unwise to have firearms incamp. And no one under fourteen years of age should beallowed the use of a gun or pistol under any circumstances.The didn't-know-it-was-loaded fool is the cause of moresorrow than the deliberate murderer.For any one to point a firearm at another is a crime. Ifhe didn't know it was loaded, he should be still moreseverely punished.Never let the muzzle of the gun sweep the horizon.Never carry a gun full-cock or hammer down. The halfcockis made for safety. Use it.Never pull a gun by the muzzle.Never shoot at anything about which you are in doubt.

276 The Book of WoodcraftCAMP COOKERY(See Horace Kephart's "Book ofCamping and Woodcraft.")In most camps the staples are: Coffee (or tea),bacon, game, fish and hardtack, bannocks or biscuit,usually and most appropriately called "sinkers" and"damper."To make these necessary evils, takeI pint flour.Iteaspoonful of baking-powder,Half as much salt,Twice as much grease or lard.With water enough to make into paste, say one half apint.When worked into smooth dough, shape it into wafers,half an inch thick, and three inches across.tin, which is tilted up near a steady fire.Set in a greasedWatch and turnthe tin till all are browned evenly.For other and better but more elaborate methods ofmaking bread, see Kephart's book as above.For cooking fish and game the old, simple standbys arethe frying-pan and the stew-pan.As a general rule, mix all batters, mush, etc., with coldwater, and always cook with a slow fire.There is an old adage:Hasty cooking is tasty cooking.Fried meat is dried meat.Boiled meat is spoiled meat.Roast meat is best meat.This reflects perhaps the castle kitchen rather than thecamp, but it has its measure of truth, and the reason why

Campercraft or the Summer Camp 277roast meat is not more popular is because it takes so muchtime and trouble to make it a success.During my Barren Ground trip I hit on a remarkablysuccessful roaster that, so far as I know, was never triedbefore.The usual pot-stick is set in the ground (if no tree benear), and the roast hung by a wire and a cord; where theymeet is a straight or flat piece of wood, or bark, set in a loopof the wire.The wind strikes on this, causing the roast to turn;it goes till the cord is wound up then unwinds itselfand goes on unceasingly. We used it every day. Itwas positively uncanny to see the way in which thisthing kept on winding and unwinding itself,if need be.all day long,

278 The Book of WoodcraftWAR-SACKEvery brave in camp should have a war-sack. This is asack of waterproofed canvas to hold clothing and anythingthat is unbreakable. It has several advantages over atrunk. It is cheap ($1.50), waterproof, light, a comfortablepack to carry or to stow in a canoe, collapsible when empty,safe to float in an upset, and at night it serves as a pillow.Its disadvantages are that it will not protect breakables,and you have to take out most of the things to find an articlenot on the top. Nevertheless, all old campers use the warsack.They can be had of any camp outfitter.SCOUT BUTTONSOn the Plains, when a button is lost or needed, it is easyto make one of leather. Usually a piece of an old strap isis used. Cut it the right size, make two holes in it, and sewit on as an ordinary button. This never breaks or fails.As the old plainsman who first showed me, said, "There'sa button that'll be right there when the coat's all wore awayfrom behind it."

Campercraft or the Summer Camp 279LACE OR THONGIf you need a lace or thong and have no leather longenough, take a square piece, round the corners, thencut it round and round, till it is all used up. Pull androll the thong produced, until it is small and even, withoutkinks.

XL Games for the CainpInteresting PursuitsIHAVE always taken the ground that interest is asessential to exercise as relish is to digestion. And forthis reason have no use for the Indian clubs or dumbbells.An ideal exercise is in the open air, employing notonly every member vigorously— not violently — butalsothe faculties including the great coordinating powerthat is the crowning gift of the athlete — the power tomake all parts play the game in the measure needed tosecure the best total result.How needful is it then to have interesting pursuits thatinspire the Scout to do and be his very best.The appeal to the imagination that is assumed by suchgames as Spear-throwing and Dispatch-runner is the greatestand most elevating of all. Without some such magicalpower, no fellow really does the best that is in him. Itmakes a live wire of every fibre in his make-up.TILTING SPEARSA simple and useful part of the patrol outfit that shouldbe made ready before going into camp is a supply of tiltingspears.I have seen a good many campers try tilting in thewater or on the land, and make an utter failure of it, byreason of the absurdly clumsy, heavy spears used.280A green

Games for the Camp 281sapling was cut for handle, and the end tied up in a bundleof rags that was 18 inches through. This was hard enoughusually soon fell into the water,to lift, when dry, and as itand got sopping wet, its weight became trebled, and onecould not use it as a spear at all.The correct spears always used in our camps are madethus: Take 8 feet of the butt-end of an ordinary bamboofishing-rod — or, if anything, a little heavier than ordinary.Get a 2-inch plank of any light wood, and from this cut adisk 3 inches across, bevel off and round the edges. Bore ahole (about I inch) in the middle,and put this on the top of thebamboo, so that it sets againsta shoulder or knot. Drive acircular plug in the hollow ofthe bamboo for a wedge, andmake all secure with one or twovery thin nails driven in (No. 7).Now pad the head an inchthick with the ordinaryhorsehair stuflSng that is used infurniture, and bind all with strong burlap, sewing it at theseams, and lashing it around the bamboo with string (No. 8).This completes the dry land spear.If for use in the water,make a final cover out of rubber cloth. This keeps thespear dry. A completed spear weighs about i^ lbs.Each band should have a half-dozen of these spears.They serve a number of purposes, some of them quite differentfrom that originally intended.TILTING IN THE WATERWhen used in the water, the ordinary rules of canoetiltingare followed. Each spearman stands in the bow ofhis boat, on the bow-seat. His crew bring him within 8

282 The Book of Woodcraftfeet of his rival,and now he endeavors to put him overboard.Points are reckoned thus:Forcing your enemy to put one foot down offthe seatForcing your enemy to put two feet down offthe seatForcing your enemy on one knee ... 5Forcing your enemy down on two knees 10Forcing your enemy to lose his spear . 10Forcing your enemy overboard ... 25It is a foul to strike below the knee, or to use the spear asa club.The umpire may dock up to 25 points for fouls.When canoes are used, the spearman stands on the bottom,so all points are by loss of spear, or by going overboard.TUB-TILTING ON LANDBut by far the most of the tilting is done on land, aroundthe campfire. For this we use two barrels, about flourbarrel size. These are set level, exactly a spear lengthapart, centre to centre.Each fighter takes his place on a barrel, and his game isto put the other off the other barrel. To prevent accidents,we have usually a catcher behind âch man. Theumpire stands alongside, near the middle.It is a foul to use the spear as a club, or to push belowthe knees, or to push the barrel, or to seize the other man'sspear in your hand.A foul gives the round to the other man.The round is over when one man is off.It is a draw when both go off together.They change barrels and spears after each round.Slo

Games for the Camp 283If one drops his spear, and recovers it without going off,it is all right.The battle is usually for 5, 7, or 11 rounds.I do not know of any good thrusts having been invented,but several good parries are well known. One is to useyour spear-handle as a single stick. The best playersparry much by wriggling the body. Often, when overbalanced,one can regain by spinning completely around.So much for the game. It is immensely popular at nightby the blazing campfire, and is especially used in initiations.STILL-HUNTING THE BUCK, OR THE DEER-HUNTThe deer is a dummy, best made with a wire frame, onwhich soft hay is wrapped till it is of proper size and shape,then all is covered with open burlap. A few touches ofwhite and black make it very realistic.ift.ktfK,If time does not admit of a well-finished deer, one canbe made of a sack stuffed with hay, decorated at oneend with a smaller sack for head and neck, and set onfour thin sticks.

284 The Book of WoodcraftThe side of the deer is marked with a large oval, and overthe heart is a smaller one.Bows and arrows only are used to shoot this deer.A pocketful of corn, peas, or other large grain is nowneeded for scent. The boy who is the deer for the firsthunt takes the dummy under his arm and runs off, gettingten minutes' start, or until he comes back and shouts"ready!" He leaves a trail of corn, dropping two or threegrains for every yard and making the trail as crooked as heHkes, playing such tricks as a deer would do to baffle hispursuers. Then he hides the deer in any place he fancies,but not among rocks or on the top of a ridge, because in onecase many arrows would be broken, and in the other, lost.The hunters now hunt for thisdeer just as for a real deer, eitherfollowing the trail or watching thewoods ahead; the best hunterscombine the two. If at any timethe trail is quite lost the one incharge shouts " Lost Trail! " Afterthat the one who finds the trailAny one giving a falsescores two.alarm by shouting "Deer" is finedfive.Thus they go till some one findsthe deer. He shouts "DeerJ" and scores ten for finding it.The others shout "Second," " Third," etc., in orde'r of seeingit, but they do not score.The finder must shoot at the deer with his bow and arrowfrom the very spot whence he saw it. If he misses, thesecond hunter may step up five paces, and have his shot.If he misses, the third one goes five, and so on till some onehits the deer, or until the ten-yard limit is reached.If thefinder is within ten yards on sighting the deer, and misses

Games for the Camp 28shis shot, the other hunters go back to the ten-yard limit.Once the deer is hit, all the shooting must be from the exactspot whence the successful shot was fired.A shot in the big oval is a body wound; that scores five.A shot outside that is a scratch; that scores two. A shotin the small oval or heart is a heart wound; it scores ten,and ends the hunt. Arrows which do not stick do notcount, unless it can be proved that they passed rightthrough, in which case they take the highest score that theypierced.If all the arrows are used, and none in the heart, the deerescapes, and the boy who was deer scores twenty-five.The one who found the dummy is deer for the next hunt.A clever deer can add greatly to the excitement of thegame.Originally we used paper for scent, but found it bad.littered the woods, yesterday's trail was confused with thatof to-day, etc. Corn proved better, because the birdsIt

286 The Book of Woodcraftand the squirrels kept it cleaned up from day to day, andthus the ground was always ready for a fresh start. Butthe best of all is the hoof mark for the shoe. These ironhoof marks are fast to a pair of shoes, and leave a trailmuch like a real deer. This has several advantages. Itgives the hunter a chance to tell where the trail doubled,and which way the deer was going. It is more realistic, anda boy who can follow this skilfully can follow a living deer.In actual practice it is foimd well to use a little corn withthis on the hard places, a plan quite consistent with realism,as every hunter will recall.It is strictly forbidden to any hunter to stand in front ofthe firing line; all must be back of the line on which theshooter stands.There is no Kmit to the situations and curious combinationsin this hunt. The deer may be left standing or lying.There is no law why it should not be hidden behind a solidtree trunk. The game develops as one follows it. Afterit has been played for some time with the iron hoof mark asabove, the boys grow so skilful on the trail that we can dispensewith even the corn. The iron mark like a deer hoofleaves a very realistic "slot" or track, which the more skilfulboys readily follow through the woods. A hunt is usuallyfor three, five, or more deer, according to agreement, andthe result is reckoned by points on the whole chase.THE BEAR HUNTThis is played by half a dozen or more boys.Each has aclub about the size and shape of a baseball club, but made ofSifi^wjW"''ii~rinn!âyy.!Clubstraw tied around two or three switches and tightly sewn, upin burlap.

Games for the Camp 287One big fellow is selected for the bear. He has a schoolbagtightly strapped on his back, and in that a toy balloonfully blown up. This is his heart. On his neck is a bearclawnecklace of wooden beads and claws.(See Cut.)He has three dens about one hundred yards apart in atriangle. While in his den the bear is safe. If the den isa tree or rock, he is safe while touching it. He is obliged tocome out when the chief hunter counts 100, and must gothe rounds of the three till the hunt is settled.The object of the hunters is to break the balloon or heart;that is, kill the bear. He must drop dead when the heartbursts. The hunter who kills him claims the necklace.But the bear also has a club for defence. Each huntermust wear a hat, and once the bear knocks a hunter's hatoff, that one is dead and out of this hunt. He must dropwhere his hat falls.Tackling of any kind is forbidden.The bear wins by killing or putting to flight all thehunters. In this case he keeps the necklace.The savageness of these big bears is indescribable.Many lives are lost in each hunt, and it has several timeshappened that the whole party of hunters has been exterminatedby some monster of unusual ferocity.This game has also been developed into a play.

288 The Book of WoodcraftSPEARING THE GREAT STURGEONThis water game is exceedingly popular and is especiallygood for public exhibition, being spectacular and fuU ofamusement and excitement.The outfit needed is:(i) A sturgeon roughly formed of soft wood ; it should beabout three feet long and nearly a foot thick at the head.It may be made realistic, or a small log pointed at bothends will serve.r^; ~.s VTht Wooditnjtur

Games for the Camp 289usually part of the shore opposite that of the enemy; or itobviates all danger of collision if the boats start from thesame side. The sturgeon is left by the referee's canoe at apoint midway between the bases. At the word "Go!"each boat leaves its base and, making for the sturgeon,tries to spear it, then drag it by the line to the base. Whenboth get their spears into itthe contest becomes a tug ofwar until one of the spears pulls out.The sturgeon is landed when the prow of the boat thathas it in tow touches its proper base, even though thespear of the enemy is then in the fish: or it is landed whenthe fish itself touches base if it is also in tow at the time.The boats change bases after each heat.Matches are usually for one, three, or five sturgeon.Points are counted only for the landing of the fish, but thereferee may give the decision on a foul or a successionfouls, or the delinquent may be set back one or more boatlengths.Sometimes the game is played in canoes or boats, withone man as spearman and crew.Rules: It is not allowed to push the sturgeon into a newposition with the spear or paddle before striking.It is allowed to pull theit around by using the line after spearing.ofsturgeon under the boat or passIt is allowed to lay hands on the other boat to prevent acollision, but otherwise it is forbidden to touch the otherboat or crew or paddle or spear or line, or to lay hands on thefish or to touch it with the paddle or oar, or touch your ownspear while it is in the fish, or to tie the line around the fishexcept so far as this may be accidentally done in spearing.It is allowed to dislodge the enemy's spear by throwingyour own over it. The purpose of the barbs is to assistin this.It is allowed to run on to the sturgeon with the boat.

290 The Book of WoodcraftIt w absolutely forbidden to throw the spear over the otherboat or over the heads of your crew.In towing the sturgeon the fathom-mark must be overthe gunwale — at least six feet of line should be out whenthe fish is in tow. It is not a foul to have less, but the spearmanmust at once let it out if the imipire or the other crewcries "Fathom!"The spearman is allowed to drop the spear and use thepaddle or oar at will, but not to resign his spear to anotherof the crew. The spearman must be in his boat when thespear is thrown.If the boat is upset the judge's canoe helps them to right.Each crew must accept the backset of its accidents.CANOE TAGAny number of canoes or boats may engage in this. Arubber cushion, a hot-water bag full of air, any rubberfootball, or a cotton bag with a lot of corks in it is needed.The game is to tag the other canoe by throwing this into it.The rules are as in ordinary cross-tag.SCOUTINGScouts are sent out in pairs or singly. A number ofpoints are marked on the map at equal distances from camp,and the scouts draw straws to see where each goes. If oneplace is obviously hard, the scout is allowed a fair numberof points as handicap. All set out at same time, go direct,and return as soon as possible.Points are thus allowed:Last back, zero for traveling.The others count one for each minute they are ahead ofthe last.Points up to 100 are allowed for their story on return.

Games for the Gamp 291Sometimes we allow 10 points for each Turtle they haveseen; 10 for each Owl seen and properly named; s for eachHawk, and i each for other wild birds; also 2 for a Cat; ifor a Dog.No information is given theScout; he is told to go to sucha point and do so and so, but is fined points if he hesitatesor asks how or why, etc.THE GAME OF QTJICKSIGHTTake two boards about a foot square, divide each intotwenty-five squares; get ten nuts and ten pebbles.Giveto one player one board, five nuts, and five pebbles. Heplaces these on the squares in any pattern he fancies, andwhen ready, the other player is allowed to see it for five-

292 The Book of WoodcraftFAR^SIGHT,OR SPOT-THE-itABBITTake two six-inch squares of stifl white pasteboard orwhitened wood. On each of these draw an outline Rabbit,one an exact duplicate of the other. Make twenty roundblack wafers or spots, each half an inch across. Let oneplayer stick a few of these on one Rabbit-board and set it& irn.hn xi••#•«•The other, beginning at 100 yards, drawsup in full light.near till he can see the spots well enough to reproduce thepattern on the other which he carries.If he can do it at75 yards he has wonderful eyes. Down even to 70 (done3 times out of 5) he counts high honor; from 70 to 60 countshonor. Below that does not count at all.HOME STAR OR POLE STAREach competitor is given a long, straight stick, in daytime,and told to lay it due north and south. In doing thishe may guide himself by sun, moss, or anything he can findJn nature — anything, indeed, except a compass.The direction is checked by a good compass corrected forThe one who comes nearest wins.the locality.

Games for the Camp 293It is optional with the judges whether the use of a timepieceis to be allowed.RABBIT HUNTThe game of Rabbit-hunting is suited for two hunters inlimited grounds.Three little sacks of brown burlap, each about eightinches by twelve, are stuffed with hay.At any given place in the woods the two hunters stand ina lo-foot circle with their bows and arrows. One boy isblindfolded; the other, without leaving the circle, throwsthe Rabbits into good hiding places on the ground. Thenthe second hunter has to find the Rabbits and shoot themwithout leaving the circle. The lowest number of pointswins, as in golf. If the hunter has to leave the circle hegets one point for every step he takes outside. After hesees the Rabbit he must keep to that spot and shoot till itis hit once. One shot kills it, no matter where struck.For every shot he misses he gets five points.After his first shot at each Rabbit the hider takes alternateshots with him.If it is the hider who kills the Rabbit, the hunter addsten points to his score. If the hunter hits it, he takes tenoff his score.If the hunter fails to find all the Rabbits, he scores twentyfivefor each one he gives up.The hider cannot score at aU. He can only help hisfriend into trouble. Next time the two change places.A match is usually for two brace of Rabbits.ARROW FIGHTThis is a good one for challenges between two bandsof equal numbers, say six on a side.

294 The Book of WoodcraftEach brave is armed with a bow and arrows (bluntpreferred). Let the two bands stand in a row oppositea given bank, lo to 20 yards away. Against this bankshould be a row of 12-inch wooden or card disks (woodendishes do well) set on edge lightly in stakes. Each braveis represented by a disk, which is opposite his enemy orcorresponding number. Thus six disks, number one tosix, represent the Wolf Band; they are opposite the Eagles,and vice-versa.At the word go each shoots at the disks that representhis enemies. As soon as the disk that represents himselfis shot, he must fall; he is out of the fight. The battlecontinues until all of one side are down.arranged torecover the arrows.HOSTILE SPYA truce may beHanging from the Totem-pole is a red or yellow horsetail.This is the Grand Medicine Scalp of the band. The HostileSpy has to capture it. The leader goes around on themorning of the day and whispers to the various braves,"Look out — there's a spy in camp." At length he goessecretly near the one he has selected for spy and whispers,"Look out, there's a spy in camp, and you are it." Hegives him at the same time some bright-colored badge, thathe must wear as soon as he has secured the Medicine Scalp.He must not hide the scalp on his person, but keep it inview. He has all day till sunset to get away with it. Ifhe gets across the river or other limit, with warriors in closepursuit, they give him ten arrowheads (two and one halfcents each), or other ransom agreed on. If he gets awaysafely and hides it, he can come back and claim fifteenarrowheads from the Council as ransom for the scalp. Ifhe is caught, he pays his captor ten arrowheads, ransomfor his life.

Games for the Camp 295THE SCOUT MESSENGERThis is played with a Scout and ten or more Hostiles, orHounds, according to the country; more when it is roughor wooded.The Scout is given a letter addressed to the "MiUtaryCommandant"* of any given place a mile or two away.is told to take the letter to any one of three given houses,and get it endorsed, with the hour when he arrived, thenreturn to the starting-point within a certain time.The Hostiles are sent to a point halfway, and let go bya starter at the same time as the Scout leaves the camp.They are to intercept him.If they catch him before he delivers the letter he mustransom his life by paying each two arrowheads (or otherforfeit) and his captor keeps the letter as a trophy. If hegets through, but is caught on the road back, he pays halfas much for his life.If he gets through, but is over time,it is a draw. If he gets through successfully on time heclaims three arrowheads from each Hostile and keeps theletter as a trophy.They may not follow him into the house (that is,HetheFort), but may surround it at one hundred yards distance.They do not know which three houses he is free to enter, butthey do know that these are within certain narrow limits.The Scout should wear a conspicuous badge (hat, shirt,coat, or feather), and may ride a wheel or go in a wagon,etc., as long as his badge is clearly visible. He must notgo in female dress.A CHALLENGE EOR SCOUT MESSENGEROn day, 1913, the Sinawa Tribe of Cos Cob,Conn., will send a letter by one man into the town of•The " Military Commandment " is usually the lady of the house that he gets to.

296 The Book of WoodcraftJellypot (two miles off) and will have him bring again ananswer -within the space of three hours; and herebychallenge any twenty picked warriors of the Flying Eaglesof New Jersey to capture or hinder the delivery of saidletter. On this the messenger will stake his scalp or anyother agreed forfeit according to the rules of the game ofScout Messenger.TREE THE COONThis is an indoor game, founded on the familiar "Huntthe Thimble."We use a little dummy coon; either make it or turn aready-made toy rabbit into one, by adding tail and blackmask, and cropping the ears. Sometimes even a httlerag ball with a face painted on it.All the players but one go out of the room. That oneplaces the coon anywhere in sight, high or low, but in plainview; all come in and seek. The first to find it sits downsilently, and scores i. Each sits down, on seeing it, givingno clue to the others.The fijst to score 3 coons is winner, usually. Sometimeswe play till every one but one has a coon; that one is thebooby. The others are first, second, etc.Sometimes each is given his number in order of findingit. Then, after 7 or 8 coons, these numbers are added up,and the lowest is winner.NAVAJO FEATHER DANCEAn eagle feather hung on a horsehair, so as to stand upright,is worked by a hidden operator, so as to dance andcaper. The dancer has to imitate all its motions. Amaîonette may be used. It is a great fun maker.

Games for the Camp 297FEATHER FOOTBALL OR FEATHER-BLOWThis is an indoor, wet-weather game.The players hold a blanket on the knees or on the table,A soft feather is put in the middle. As many may play ascan get near. They may be in sides, 2 or 4, or each forhimself. At the signal " Go ! " each tries to blow the featheroff the blanket at the enemy's side, and so count one forhimself.A game is usually best out of 7, 11, or 13.COCK-FIGHTINGMake 2 stout sticks, each 2 feet long (broomsticks willdo). Pad each of these on the end with a ball of rag.These are the spurs. Make an 8-foot ring. The tworivals are on their hunkers, each with a stick through behindhis knees, his hands clasped in front of the knees, andthe arms under the ends of the spurs.Now they close; each aiming to upset the other, to makehim lose his spurs or to put him out of the ring, any ofwhich ends that round, and scores i for the victor. Ifboth fall, or lose a spur, or go out together, it is a draw.Battle is for 3,5, 7, 11, or 13 rounds.ONE-LEGGED CHICKEN FIGHTIn this the two contestants stand upon one leg, holdingup the ankle grasped in one hand behind. Points arescored as above, but it is a defeat also to drop the up leg.STRONG HANDThe two contestants stand right toe by right toe, righthands clasped together; left feet braced; left hands free.

298 The Book of WoodcraftAt the word "Go!" each tries to unbalance the other;that is, make him Uft or move one of his feet. A lift ola shift ends the round.Battles are for best out of 3, 5, 7, or 11 rounds.BADGER-PULLINGThe two contestants, on hands and knees, face each other.A strong belt or strap is buckled into one great loop thatpasses round the head of each ; that is, crosses his nape.Halfway between them is a dead line. The one who pullsthe other over this Une is winner.The contestant can at any time end the bout by loweringhis head so the strap slips off; but this counts i against him.Game is best out of 5, 7, 11, or 13 points.STUNG, OR STEP ON THE RATTLER — SOMETIMESCALLED POISONThis is an ancient game. A circle about three feet acrossis drawn on the ground. The players, holding hands, makea ring around this, and try to make one of the number stepinto the poison circle. He can evade it by side-stepping,by jumpmg over, or by dragging another fellow into it.First to make the misstep is "it" for the time or for nextgame.Sometimes we use a newspaper with a switch lyingacross it. Each when stung sits down. When one onlyis left he is the Rattler, and may sting each of the otherswith the switch across their hand.BUFFALO CHIPSWhen I was among the Chipewyan Indians of GreatSlave Lake, in 1907, 1 made myself popular with the youngmen, as well as boys, by teaching them the old game ofhat-ball or Buffalo Chips.

Games for the Camp 299The players (about a dozen) put their hats in a row neara house, fence, or log (hollows up) A dead-Kne is drawn10 feet from the hats; all must stand outside of that. Theone who is "it" begins by throwing a soft ball into one ofthe hats. If he misses the hat, a chip is put into his own,and he tries over. As soon as he drops the ball into a hat,the owner runs to get the ball; all the rest run away. Theowner must not follow beyond the dead-line, but mustthrow the ball at some one. If he hits him, a chip goes intothat person's hat; if not, a chip goes into his own.As soon as some one has 5 chips he is the Buffalo; he winsthe booby prize : that is, he must hold his hand out steadyagainst the wall, and each player has 5 shots at it with theball, as he stands on the dead-line.RAT-ON-HIS-LODGEEach player has a large,smooth, roundish stone, about4 or 5 inches through. This is his rat. He keeps it permanently.The lodge is any low boulder, block, stump, bump, orhillock on level ground. A dead-line is drawn through thelodge and another parallel, 15 feet away, for a firing line.The fellow who is "it," or "keeper," perches his rat onthe lodge. The others stand at the firing-line and throwtheir rats at his. They must not pick them up or touchthem with their hands when they are beyond the deadline.If one does, then the keeper can tag him (unless hereaches the firing-line), and send him to do duty as keeperat the rock.But they can coax their rats with their feet, up to thedead-line, not beyond, then watch for a chance to dodgeback to the firing-line, where they are safe at all times.

300 The Book of WoodcraftIf the rat is knocked off by any one in fair firing, thekeeper is powerless till he has replaced it. Meantime, mostof the players have secured their rats and got back safe tothe firing-line.By using bean bags or sandbags instead of stonesthis may be made an indoor game.WATCHING BY THE TRAILThis is a game we often play in the train, to pass the timepleasantly.Sometimes one party takes the right side of the roadwith the windows there, and the other the left. Sometimesall players sit on the same side.The game is, whoever is first to see certain things agreedon scores so many points. Thus:A crow or a cow countsiA horse 2A sheep 3A goat 4A cat . . .5A hawk 6An owl 7The winner is the one who first gets 25 or 50 points, asagreed.When aioot, one naturally takes other things for points,as certain trees, flowers, etc.TRAILINGA good trailing stunt to develop alertness and observation'smanaged thus: One fellow wearing the trackingirons is deer. He is given 100 beans, 30 slices of potatoand 10 minutes start. He has to lay a track, as crookedas he pleases, dropping a bean every 3 or 4 yards and a slice

of potato every 20.Games for the Camp 301After ten minutes' run the deer hasto hide.The trailers follow him, picking up the beans andpotato sUces. Each bean counts i point, each slice ofpotato 2. The one who finds the deer scores 10 for it.APACHE RELAY RACEOne band is pitted against another, to see who can carrya message and bring a reply in shortest time, by means ofrelays of runners. One mile is far enough for an ordinaryrace. This divides up even 220 yards to each of eightrunners. The band is taken out by the Chief, who dropsscouts at convenient distances, where they await the arrivalof the other runner, and at once take the letter on to thenext, and there await the return letter.A good band of 8 can carry a letter a mile and bring theanswer in about 9 minutes.THE WEASEL INTHE WOODThe old French Song game much like our game of "Button,Button,"orthe Indian Moccasin game, is given in theSection on Songs, etc.THROWING THE SPEARThis was popular among Indians until the rifle made thespear of little use.The spear is of a straight, slender staff of ash or hickory,about 7 feet long. It should have a steel point, theweight should be chiefly in the head end; that is, thebalancing point should be 2 feet from the head. A tuftof colored feathers or hair near the light end helps the spearto fly straight, and is a distinctive ornament.

302 The Book of WoodcraftThe target should be a burlap sack stuffed tight withstraw and ranged as for archery. Make it big, 6 feetsquare, if possible, and always begin so close to it that youat least hit the sack nearly every time. Afterward youcan work off to the correct range of 30 feet.WATER-BOILING CONTESTGiven a hatchet and knife, i match, a 2-quart pail, 7inches or less in diameter, one quart of water and a blockof soft wood about 2 feet long and 5 or 6 inches through.Any one should have the water boiling in 10 minutes.The record is said to be 7.59First cut plenty of wood. Spend three minutes on it.Support your pail on four pegs driven in the ground. Ifwater is handy dip the pegs in it before placing.The water must be jumping and bubbling all over thesurface or it is not boiling.If the first match goes out, contestants are usually alloweda second, but are penalized by having 2 minutesadded to their time.MEDLEY SCOUTINGThe following competition in Medley Scouting tookplace at one of my camps. A prize was offered for thehighest points in the following:At the word, "Go."Bring a leaf of sugar-maple; and tell how it differs fromother maples.Tell a short story.Bring a leaf of poison ivy (wrapped in a thick paper, toavoid touching it),counteracting it.and describe the poison, and mode of

Games for the Camp 303Mark off on a stick your idea of a yard.Bring a leaf of witch hazel, and tell what it is good for.Show a bed made by yourself in camp of woods material.Bring a leaf of beech, and tell how it differs from thosemost like it.Show a dancer's war club made by yourself in camp, andtell what they are used for.Dance a step; any — English, Irish, Scotch, or Indian.Strike a match and light a lamp; both of them imaginary.Show a birch-bark utensil or article made by yourself.Make a map of North America from memory in 10minutes.Boil a quart of water in a 2-quart pail, given i match,a hatchet, and a stick of wood. You should do it inside of12 minutes.Give an imitation of some animal, actions or sounds.Play the part of an Indian woman finding her warriordead.For each of the first20 competitors, points were given;the prize adjudged by the total.Some of these stunts may seem trivial, but there was apurpose in each, and that purpose was served. In theIndian widow, for example, we wished to select the bestactor for play. Most of the fellows failed. Two were good,but one, nearly the smallest in camp, was so fine that hebrought tears into the eyes of many.The selection of the various leaves impressed these kindson all, especially those who failed to bring the right ones.The song and dance was introduced to cultivate thespirit of going fearlessly in and doing one's best, howeverpoor it might be; and the elements of handicraft wererecognized in birch-bark vessel and war club.

304 The Book of WoodcraftBy the bed competition, all were taught how easy it isto make one's self comfortable in the woods.The water-boiling was particularly instructive andwastried twice. The first time the wiimer took 14 minutes,and the second best 20. The last time, the wiimer's timewas 8 minutes, a"nd the second one's 10.Even the imitations of monkey, lynx, cat, panther,moose, etc., developed a keen observation, and a lot ofgood natural history that was intensely interesting a? wellas amusing.

XIL Health and Woodland MedicineFIRST AID.(Rudimentary)(Second Aid, and best, is bring the doctor)TO REVIVE FROM DROWNING^ S SOON as the patient is/\ clothing if any.in a safe place, loosen theX ^ (2) Empty the lungs of water, by laying thebody breast down, and lifting it by the middle, with thehead hanging down. Hold thus for a few seconds, till thewater is evidently out.(3) Turn the patient on his breast, face downward.(4) Give artificial respiration thus: by pressing thelower ribs down and forward toward the head, thenrelease. Repeat about twelve times to the minute.(5) Apply warmth and friction to extremities, rubbingtoward the heart.(6) DON'T GIVE UP! Persons have been saved afterhours of steady effort, and after being under water overtwenty minutes.(7) When natural breathing is reestablished, put thepatient into warm bed, with hot-water bottles, warm drinks,or stimulants, in teaspoonfuls, fresh air, and quiet, Lethim sleep, and all will be weU.50s

3o6 The Book of WoodcraftSUNSTROKE(i) Reduce the temperature of the patient and theplace — that is, move the patient at once to a cooler spot,if possible, in the shade.(2) Loosen or remove the clothing about the neck andbody.(3) Apply cold water or ice to the head and body, oreven wrap the patient in sheets wet from time to time withcold water.(4) Use no stimulant, but allow free use of cold waterto drink.BURNS AND SCALDSExclude the air by covering the burn with a thin pasteof baking-soda, starch, flour, vaseline, olive oil, linseedoil, castor-oil, lard, cream, or cold cream. Cover thebum first with the smear; next with a soft rag, soaked inthe smear.Shock always accompanies severe burns, and must betreated.HEMORRHAGE, OR INTERNAL BLEEDINGThis is usually from the lungs or stomach. If from thelungs, the blood is bright-red and frothy, and is coughedup; if from the stomach, it is dark, and is vomited. Causethe patient to lie down, with head lower than body. Smallpieces of ice should be swallowed, and ice-bags,or snow,cold water, etc., applied to the place whence it comes.Hot applications may be applied to the extremities,but avoid stimulants, unless the patient is veryweak.

Health and Woodland Medicine 307CUTS AND WOUNDSAfter making sure that no dirt or foreign substance isin the wound, the first thing is tight bandaging — to closeit and stop the bleeding. The more the part is raisedabove the heart — the force-pump — the easier it is to dothis.If the blood comes out in spurts, it means an artery hasbeen cut; for this, apply a twister or tourniquet — that is,make a big knot in a handkerchief, tie it round the limb,with the knot just above the woiuid, and twist it round witha stick till the flow is stopped.LIGHTNESTGTo revive one stunned by a thunderbolt, dash cold waterover him.SHOCK OR NERVOUS COLLAPSEA person suffering from shock has pale, dull face, coldskin, feeble breathing, rapid, feeble pulse, listless, halfdeadmanner. Place him on his back with head low. Givestimulants, such as hot tea or coffee, or perhaps one drinkof spirits. Never remove the clothing, but cover theperson up. Rub the limbs and place hot-water bottlesaround the body. Most persons recover in time, withoutaid, but those with weak hearts need help.FAINTINGFainting is caused by the arrest of the blood supply to thebrain, and is cured by getting the heart to correct the lack.To aid in this have the person lie down with the head lowerthan the body. Loosen the clothing. Give fresh air.

3o8 The Book of WoodcraftRub the limbs. Use smelling-salts. Do not let him getup until fuUy recovered.MAD DOG OR SNAKE BITEPut a tight cord or bandage around the limb between thewound and the heart. Suck the wound many times andwash it with hot water to make it bleed. Burn it withstrong ammonia or caustic or a white-hot iron; or cut outthe wounded parts with a sharp knife or razor, if you cannotget to a doctor.INSECT STINGSWash with oil or weak ammonia, or very salt water, orpaint with iodine.TESTS OF DEATHHold a cold mirror to the nostrils or mouth. This showsat once if there is any breath. Push a pin into the flesh.If living, the hole will close again; if dead, it will remain open.CINDERS OR SAND IN THE EYECan be removed with the tip of a lead-pencil, or the wetend of a tiny roll of soft paper. I have seen a womanlick the cinder out of her child's eye when other meanswere lacking.BOOKS RECOMMENDED"First Aid" By Major Cliarles Lynch. P. Blakistpn Sons & Co.,;oi7 Walnut St., Philadelphia, igii. 30 cents,

Health and Woodland Medicine 309Some Wildwood Remedies orSimples{In case no standard remedies be at hand.)For trees mentioned, but not illustrated here, see Forestry section.Antiseptic or wound-wash: Strong, salt brine, as hot ascan be borne: a handful of salt in a quart of water.Balm for wounds: Balsam Fir. The gum was considereda sovereign remedy for wounds, inside or out; itis still used as heaHng salve, usually spread on a piece oflinen and laid over the wound for a dressing.Bleeding, to stop, nose or otherwise:Gather a lot of leavesof witch hazel, dry them, and powder them to snuff.pinch drawn up the nose or on a wound will stop bleeding.The Indians used a pinch of powder from a puff ball.Bowel complaint: Get about a pound of small roots ofsassafras, or else two pounds of the bark, smashed up.Boil in a gallon of water till only one pint of the fluid isleft. A tablespoonful of this three times a day is a goodremedy for bowel trouble.Chills and fever: Two pounds of white poplar or whitewillow bark, smashed up and soaked for twenty-four hoursin a gallon of water and boiled down to a pint, make a sureremedy for chiUs and fever. A dessertspoonful four timesa day is the proper dose.A tea made of spice bush twigs is a good old remedy forchills and fever. Make it strong, and sip it hot all day.Cold or f&oer cure: A decoction of the poplar bark orroots of flowering dogwood is a good substitute for quinine,as tonic and cold cure, bowel cure, and fever driver.Cough remedy: (That is, to soften and soothe a cough:)Slippery elm inner bark boiled, a pound to the gallon,boiled down to a pint, and given a teaspoonful every hour.Linseed is used the same way, and is all the better iflicorice or sugar of any kind be added.A

310 The Book of WoodcraftSpice bush.Sassafras.Golden willow.

Health and Woodland Medicine 311Flowering dogwood.Black cherry.Cherry leaf — teeth enlarged.

312 The Book of WoodcraftAnother woodland remedy is the syrup made by boilingdown the sap of the sweet birch tree.Cough and irritated throat: Mix a spoonful of sugar withtwo of butter, and eat it slowly. This usually stops ahacking cough that would keep the patient from sleep.Cough and lung remedy: A poimd of inner bark of blackcherry, soaked twenty-four hours in a gallon of water andboiled down to one pint, makes a famous cough remedy andlung bahn. A tablespoonful three or four times a day.Diuretic: A decoction of the inner bark of elder is apowerful diuretic.Face-ache: Heat some sand in the frying-pan, pour itinto a light bag and hold it against the place. The sandshould be as hot as can be borne. This treatment is goodfor most aches and pains.Inflammation oj the eyes or skin: Relieved by washingwith strong tea of the bark of witch hazel.Ink: The berries and leaves of red or staghorn sumacboiled together in water make a permanent black ink.Lung balm: Infusion of black cherry bark, root preferred,is a powerful tonic for lungs and bowels. Goodalso as a skin wash for sores.When half wilted, the leavesare poisonous to cattle.Nose-bleed: A snufi made of the dried leaves of witchhazel stops nose-bleed at once, or any bleeding.Nose stopped up at night: Wet the nose outside, as wellas in, with cold water, and prop the head up higher withpillows.A valuable tonic or skin wash forPimples and skin rash:such troubles is strong tea made of the twigs of alder.Poison ivy sting, to cure: Wash every hour or two withsoapy water as hot as can be borne, then with hot saltwater. This relieves the sting, and is the best simpleremedy. The sure cure is washing the parts two or three

Health and Woodland Medicine 313Elder.Wintergreen.Poison ivy.

314 The Book of Woodcrafttimes in alcohol in which is dissolved sugar-of-lead, 20to I. This will cure the sores in three days unless theare a drastic purgative.trouble is complicated with rheumatism, in which caseyou need a doctor.The same remarksapply to poison oakand poison sumac.Purge, mild: A decoctionof the innerbark of butternut,preferably of root, is asafe, mild purge.Boila pound in a gallon ofwater tiU a quart onlyis left. A teaspoonfulof it is a dose.Purge, strong: Theyoung leaflets of elderThey may be ground up and takenas decoction, boiling a pound in a gallon of water till itmakes a quart. Use invery small doses — oneteaspoonful.Purge, fierce:Witch hazel.The root,fresh or not long dry, ofblueflag, should be powderedand given in twentygraindoses. A grain isabout the weight of a grainof wheat, or one twentyfourthof an ounce; sotwenty grains is what willPoison sumac.cover a quarter-dollar to the depth of one sixteenth inch.Rheumatism: Put the patient in bed. Make him drink

Health and Woodland Medicine 315plenty of hot water, or better a thin extract of sassafras,or tea made of wintergreen leaves. Keep very warm, soas to get a good sweat. Rub him all over, especially theplace afflicted, v/ith grease or vaseline. The only use ofthese last things is to protect the skin. It is the rubbingthat does the good.Alder.The Indian treatment was a Turkish bath, as describedlater.Sores and wounds: Can be cleansed by washing withhot brine, that is a handful of salt in a quart of water'.Sunburn: If you take your sunburn gradually, a littleeach day, it doesn't hurt. But if you are foolhardy at first,and expose your white skin, arms, or neck and back to theblaze of the summer sun for a few Jiours you will pay aheavy price. At night you will be in a torment of feverfire.The punishment may last for days. Huge blistersw'll arise, and you may be obliged for a time to give up all

3i6 The Book of Woodcraftactive sports.As soon as you find you are overburnt, putcold cream, vaseline, sweet-oil, or grease of any kind on theplace, and keep it covered up. In a day or two you will bewell.But it is best to go slow.so have no damage to repair.Do not get overdone at all, andMale-fern.Sweater: A famous woodman's sweater is tea made fromthe leaves and twigs of hemlock. Make a gallon of abouttwo pounds of twigs, etc., and sip it all day.Sweet birch.Tapeworm: Boil a pound of smashed-up male^fern orevergreen fern root in a gallon of water till but a pint offluid is left. A teaspoonful three or four times a day —followed by a purge — is a famous remedy.

Health and Woodland Medicine 317Tonic: An infusion or tea of black alder bark is awonderful tonic, and a healer of the skin, inside and out.Boil a pound of bark in a gallon of water till a quart isleft. Take half a cupful four times a day. This is abracer for the feeble constitution.Tonic: A fine tonic is made from the twigs of sweetbirch, by boiling two pounds of twigs in a gallon of water,till it makes about a pint of strong brown tea, which shouldbe sipped, about half a pint a day.Sumac.Tonic: A decoction, or boiled in water extract, of almostany part of the red sumac tree, is a powerful tonic. MakeWash for sore throat:it of two pounds of sumac in a gallon of water boiled to apint. Take a big spoonful twice a day.Inner bark of hemlock is a powerfulastringent and good as a throat wash. A pound ofbark in a gallon of water is boiled to a quart.Worms: The berries of black alder used as tincture

3i8 The Book of Woodcraft(bruised in alcohol) are a powerful remedy for worms.dessertspoonful three times a day is a dose.Worms and tonic: The inner bark and root bark of tuliptree, either as dry powder or infusion, are powerful tonicsand especially good for worms.Wound-wash. See Antiseptic.For other remedies, see Dr. Elisha Smith's "BotanicPhysician," Cincinnati, 1844.AAN INDIAN BATH OR SWEAT LODGEA Turkish bath in the woods is an interesting idea. TheIndians have always used this style of treatment and, withtheir old-time regard for absolute cleanliness, took the bathonce a week, when circumstances permitted.Their plan was to make a low, round-topped lodge, aboutfive feet high and as much across, by bending over a numberof long wiUow poles with both ends stuck in the ground.A few slender cross-bars lashed on here and there completedthe skeleton dome. This was covered over with anumber of blankets, or waterproof covers of canvas, etc.A shallow pit was dug near one side. The patient strippedand went in. A fire was made previously close at hand, andin this a number of stones heated. When nearly red-hot,these were rolled in, under the cover of the Sweat Lodgeinto the pit. The patient had a bucket of water and a cup.He poured water on the hot stones, a dense steam arose,v/hich filled the Lodge, causing the intense heat, which couldbe modified at will. The more water on the stones thegreater, of course, the steam. Meantime, the patientdrinks plenty of water, and is soon in a profuse sweat.Half an hour of this is enough for most persons. Theyshould then come out, have a partial rub-down, and plungeinto cold water, or have it thrown over them. After this a

Health and Woodland Medicine 319thorough rub-down finishes, and the patient should roll upin a blanket and lie down for an hour. Aromatic herbs orleaves are sometimes thrown on the stones to help thetreatment.This is fine to break up a cold or help a case of rheumatism.I have found it an admirable substitute for theTurkish bath.LATRINENothing in camp is more important than the latrine ortoilet. It is fully described on page 262.THE KEEN EYES OF THE INDIAN.THEM?DO YOU WISH TO HAVENear-sightedness. An eminent eye doctor, Dr. W. H.Bates of New York, has found out how you can havesight as keen and eyes as good as those of the Indianswho live out of doors. After eight years' study of the subjecthe has established the following:a. The defect known as near-sight or short-sight seldomexists at birth, but is acqiured.b. Besides being acquirable, it is preventable and insome cases curable.c. It comes through continual use of the eye for nearobjects only, during the years of growth.The Remedy. The remedy is, give the eye regular muscularexercise every day for far-sight by focussing it for afew minutes on distant objects. It is not enough to merelylook at the far-off landscapes. The eye must be definitelyfocussed on something, like print, before the necessarymuscular adjustment is perfect and the effect obtained.The simplest way to do this is — get an ordinary eyetesting card, such as is sold for a nickel at any optician's.

32C) The Book of WoodcraftHang it up as far off as possible in the schoolroom and useit each day. Train your eyes to read the smallest lettersfrom your seat.By such exercises during the years of growth almost allshort-sight or near-sight, and much blurred sight or astigmatism,may be permanently prevented.An interesting proof is found by Dr. Casey Wood in thefact that while wild animals have good sight, caged animalsthat have lost all opportunities for watching distant objectsare generally myopic or short-sighted. In other words,nature adapts the tool to its job.DRY SOCKSA certain minister knowing I had much platform experiencesaid to me once, "How is it that your voice nevergrows husky in speaking? No matter how well I may bemy voice often turns husky in the pulpit."He was a thin, nervous man, very serious about his workand anxious to impress. I replied: "You are nervous beforepreaching, which makes your feet sweat. Your socks arewet when you are in the pulpit, and the sympathy betweensoles and voice is well known. Put on dry socks justbefore entering the pulpit and you need not fear anyhuskiness."He looked amazed and said: "You certainly have sizedme up all right. I'll try next Sunday."I have not seen him since and don't know the result, butI know that the principle is sound — wet feet, huskythroat.SHUT YOUR MOUTH AND SAVE YOUR LIFEThis was the title of an essay by George Catlin, a famousoutdoor man, who lived among the Indians, and wrote about

them 1825 to '40.Health and Woodland Medicine 321In this he pointed out that it is exceedinglyinjurious to breathe through your mouth; that, indeed,many persons injured their lungs by taking in air thatwas not strained and warmed first through the nose, andin many cases laid the foundation of diseases which killedthem.don't turn out your toes muchWhen you see a man whose toes are excessively turnedout, you may know he was born and brought up on sidewalks.He is a poor walker and will not hold out on anall day-tramp.The mountaineer and the Indian scout always keep theirfeet nearly straight.It is easier on the feet and it lengthensthe stride; makes, in short, a better traveler. A glanceat his tracks will tell you how a person walks.TOBACCONo Indian was allowed to use tobacco until a provenwarrior. It was injurious to the young they said, butin the grown man if used only as a burnt sacrifice it helpedin prayer and meditation.Some of the finest Indians, Spotted-tail for example,never smoked as a habit.In the New York Literary Digest for December 30,191 1, there appeared the following important article:INJURIOUSNESS OF TOBACCOThe opinion that tobacco is injurious to the young andapparently harmless to adults, quoted in these pages recentlyfrom American Medicine, is adjudged by the editor of GoodHealth (Battle Creek, Mich., December) to be one of those halftruthswhich Tennyson tells us are "ever the blackest lies."

322 The Book of WoodcraftHe agrees heartily with the first part of it, but asserts that norespectable medical authority will be found to endorse the otherhalf of it. Has the editor of American Medicine, he asks, neverheard of tobacco blindness? And how about cancer of the lipand of the throat, diseases almost confined to smokers? Bouchard,of Paris, an authority on diseases of the heart and bloodvessels,names tobacco, the writer goes on to say, as one of theleading causes of this deadly class of maladies. And this isMedical examiners tell us that nineby no means a new idea.tenths of the rejected applicants for the Army are refused onaccount of tobacco-heart. We read further:"King Edward died of tobacco-heart. Mark Twain wasanother victim of this disease. A king of Hungary fell ofi hishorse some time ago and lost his life because of defective visiondue to smoking. The death-rate from disease of the heart andblood-vessels has increased, within the last ten years, from 6per 100,000 to 24 per 100,000 or 400 per cent. Is there noevidence from these facts that it is not 'harmless to adults'?"No experienced coach will allow men in training for athleticevents to make use of tobacco, so well known are its effects uponthe heart. A well-known physician said to the writer just beforethe Yale-Harvard boat-race: 'I am sure Yale will be beaten, forthe coach permits the men to use tobacco.'"The ill effects of tobacco upon the kidneys are familiar to allphysicians. Statistics gathered some years ago showed that10 per cent, of all smokers have albumen in the urine. Thephysician forbids the use of tobacco or very greatly restricts itsuse in cases of Bright's disease."But even on a priori grounds it may be safely said thattobacco is anything but harmless. The deadly effects oftobacco are well enough known. In very minute doses nicotinproduces deadly effects. One tenth of a grain killed a goat, anda much smaller dose killed a frog. The farmer uses tobaccoleaves and stems to kill ticks on sheep. An eminent Germanbotanist has recently shown that tobacco, even in minutequantities, produces pernicious effects on plants."Numerous investigators have shown that pigeons are proofagainst anthrax, a disease very deadly to sheep. Charrinshowed that after giving to a pigeon a very small dose of nicotintjie creature quickly dies when infected with the anthrax germ.

"Health and Woodland Medicine 323"Doctor Wright, of London, showed that nicotin lowers thetuberculo-opsonic index of the blood; that is, it lowers the pqiiverof resistance of the body against tuberculosis. He cited the caseof a young man who was a great smoker and whose tuberculoopsonicindex was zero instead of 100. The young man wassuffering from tuberculosis and died within a few weeks."Post-mortem examination made at the Phipps Instituteshowed that smokers are twice as subject to tuberculosis asnon-smokers.These are only a few of the thousand facts, the writer goes on,that might be cited on his side of the question. Nothing inthem shows that there is any distinction between the child andthe adult, and the fact that the effects are often less apparentin the latter is due, we are told, solely to the fact that theypossess greater vital resistance than , children. Finally, heremarks:"We would remind the editor to review the study of physiologicchemistry and pathology, and consult a few up-to-datestandard works on the practice of medicine in relation to thecause of B right's disease, arteriosclerosis, angina pectoris andother maladies involving the heart and blood-vessels, the deathratefrom which has kept even pace along with the increase oftobacco during the last thirty or forty years."SEX MATTERSSome of our best authorities tell us that more than halfof our diseases, mental and physical, come from ignoranceand consequent abuse of our sexual powers.We have long known and realized vaguely that virtueand strength are synonymous; that the Puritan fathers,for example, notwithstanding their narrowness and theirunlovely lives, were upon the whole a people of pure life,who reaped their reward in their wonderful mental, moral,and physical strength, not entirely gone to-day.All men realize the desirability of virtue; and hithertowe have attempted to keep our young people virtuous bykeeping them ignorant. Most thinking men to-day admit

324 The Book of Woodcraftand maintain that as a protection ignorance is a sadfailure.— the sacred truth — by degrees, as he or she is ready forIt is far better for the parent to teach the child the truthit. Most children are ready at seven or eight to knowsomething about the process of procreation,especially ifthey live on a farm where they see it all about them.No boy is any the worse for learning of these things.are better for knowing them.Rest assured of this,more nations have been wiped outby sex abuse than by bloody war. The nation that doesnot bring up its youth with pure ideals is certainly goingto destruction.Every leader of boys should talk frankly to his chargesand read to them or have them read:"From Youth Into Manhood," by Dr. Winfield S. Hall."Y.York.AllM. C. A. Press, 124 East Twenty-eighth Street, NewSTARVATION FOODS IN THE NORTHERN WOODSFor a man who is lost,the three great dangers in orderof importance, are Fear, Cold, and Hunger.He may endureextreme hunger for a week and extreme cold for a day, butextreme fear may undo him in an hour.There is no way ofguarding against this greatest danger excepting by assuringhim that he is fortified against the other two.Starvation is rare in warm regions and I suppose thatno one ever starved during the late summer and earlyautumn. The woods then are full of roots, nuts, and berriesthat, as a rule, are wholesome and palatable, and usuallythere is a large amount of small game at this season.The greatest danger of starvation is in the far northduring winter. By the far north I do not mean the Polarregions, where few go and where life usually depends on

Health and Woodland Medicine 325keeping touch with the ship, but the wooded regions ofCanada and Alaska where there are hundreds, yes, thousandsof travelers each year, and where each year one hearsof some one dying of starvation, through ignorance of thefew emergency foods that abound in that country.Fish are not included among these foods, for the wandererin the snow is not likely to be equipped with fish hook,spear or net. The fish, moreover, are in winter protectedby ice of great thickness. Animal food is exceedinglyscarce at such times, the forms most likely to be found arerabbits, mice, insect-borers, ants, and rawhide gear. Ofcourse the mounted Indian never starved, because he wouldbleed his horse each day and Hve on the blood; taking carethat his steed had fodder enough to keep up his strength.But we must assume that this source of food is not available— that our traveler is on foot.A well-known explorer states in his book that northernexpeditions should be undertaken chiefly or only in rabbitwhen rabbits are at the maximum of theiryears — that is,remarkable periodic increase. While there is some truthin this, we must remember, first, a rabbit year in oneregion is not necessarily a rabbit year in another, so wecould not foretell with certainty what would be a season ofabundant food in the region proposed for the expedition;second, men will at any risk go into the vast northernwilderness every year, for it is destined to be the great fieldfor exploration, and every traveler there ought to knowthe foods he can count on finding at all times.Rabbits. If when in straits for food he have the luckto be in a rabbit country, he should select a thicket inwhich their tracks and runs are very numerous. By quietlywalking around it, he is likely to see one of these silent,ghostlike hares, and can easily secure it with his gun.Without a gun his -next best reliance is on snares. String,

326 The Book of Woodcrafta shoelace, a buckskin thong, or even a strip of clothing,may be used as a snare. There are many ways of makinga rabbit snare, but the simplest is the best. The essentialsare, first,the snare — an ordinary running noose; second,a twitch-up; that is either a branch bent down, or a polelaid in the crotch of a sapling. If the nearest sapling doesnot have a crotch the twitch-up can be fastened to it with awillow withe.Pole for rabbit snare and various ways of setting the noose.The snare is fast to the end of the pole, and spread openin a weU-wom runway. The loop is about four inchesacross and placed four inches from the ground.The poletwitch-up is held down by placing the cross-piece of thesnare under some projecting snag, as shown. The rabbit,bounding along, puts his head in the noose, a slight jerkfrees the cross piece from its holder, and in a moment therabbit is dangling in the air. The cross piece can bedispensed with if the snare be wrapped three or four timesaround a snag. The squaws often build a little hedgeacross a rabbit thicket, so as to close all but three or four

Health and Woodland Medicine 327runs, each of which is guarded by a snare.They then drivethe rabbits back and forth, capturing several at each drive.Mice swarm in all the northern country wherever there isheavy sedge, or where the ground is deeply buried in moss,and that means most of the Far North. If I were seekingfor mice I should pick out a sedgy hollow, one evidentlynot actually a pond in summer, and dig through snow andtangle down to the runways, at the level of the ground.If one has traps they may be set here with the certainty oftaking some game within a few hours. But usually themice are so common that they may be caught by hand.I have frequently done this, taking a hint from the methodof a fox hunting mice. He advances very slowly, watchingfor a movement in the cover. As soon as this is seen heseizes the whole tussock, and, after the death squeeze,separates his victim from the grass.Deep snow, unfortunately, puts the mice beyond reach,and excludes them from the bill of fare when most needed.Ants, the next on our Hst, are usually to be found dormantin dead and hollow trees, sometimes in great numbers.Bears and flickers eat them in quantities, and I have metwith men who claim to have done so, but I never triedthem myself and suspect that they are unpleasantly acid.Insect-borers.These are the fat white grubs that winterunder the bark of trees and in dead timber. They areaccounted acceptable food by bears and by most birds,which is almost if not quite conclusive evidence that theyare good for human food. Their claws, nippers, andspines should be removed. To get them one must havean axe.Rawhide, or even leather, if boiled for hours, will make anutritious soup. Many a man has bridged the awful gapby boiling his boots, whence the phrase to express the finalextreme, "I'll eat my boots first." Mark Twain was once

328 The Book of Woodcraftput to this finalresort and recorded afterward that "theholes tasted the best."But the hardest case of all is the best for present discussion.That is the case of the man who has not happenedon a rabbit region and who has neither gun nor axe, stringnor rawhide. He must look entirely to the vegetable worldfor sustenance, as do allthe northern natives in times ofdirest famine.Bark and buds. In the forest region are several foodsthat are available in the depth of winter.First of these isthe thin green outer skin or bark, the white innermost bark,and the buds (not the middle brown bark) of quaking aspor white poplar. The brown bark is highly charged witha bitter principle, partly tannin, that makes it unpalatableas well as unwholesome. Aspen bark is a favorite foodwith elk, deer, beavers, squirrels, rabbits, and mice inwinter. I found that by boiling it for some hours it isreduced to a gelatinous and apparently nutritious mass. Ihave also found the buds of basswood a palatable foodsupply. In my early days, in the backwood of Canada, wechildren frequently allayed our hunger with basswood budsand spruce and tamarac shoots.Dr. C. C. Curtis informs me that in British Columbia thenatives eat the inner bark of willows, hemlock, and othertrees, and I have often heard of the Indians eating theinnermost bark of birch.All these are common foods with herbivorous animals.Man, having a less capable stomach, will do well to predigestsuch by roasting or long boiling.Toadstools. There is yet another supply that is commonlyshunned, namely—toadstools. No toadstool growing ontrees is known to be poisonous, and most contain nutriment— especially the birch polyporus, which grows on birchtrees and has pores instead of gills. A toadstool gnawed

Health and Woodland Medicine 329by mice or squirrels is usually good. References to thearticle on toadstools will show that none but the Amanitasare deadly, and these are well known by their white oryellow gills, their parasol shape, the ring on their upperstem, and the cup out of which they spring. They growon the ground in the woods.Lichens. But the surest food supply of all is that fromthe lowly lichens, which exist in enormous quantitiesthroughout the great land of big hunger and little sticks.Doctor C. C. Curtis says:"All lichens are rich in carbohydrates; lichen starch orlichenin, constituting 40 to 60 per cent, of the bulk ofthe higher forms."They supply winter food to all the northern quadrupeds.The reindeer, the white hare, the musk-ox, and the lemmingfind in them their chief support; and those which do notUve directly on the lichen do so indirectly by preying onthose who do.They are not choice dainties for human food. ButRichardson, the famous northern naturalist, and the partywith him, as well as unnumbered Eskimos and travelers,have lived for weeks on the lichens when other food hasfailed.The kinds most useful are the Iceland moss {Cetrariaicelandica) , the reindeer moss {Cladonia rangiferina) , andthe rock-tripe or famine-food {Umbilicaria arctica), andother species. To these we might add the Lucanoraesculenta or manna lichen, the manna of the Bible; but asthis is an old-world species it is not within the intendedscope of this article.The Iceland moss is a rigid, erect, branching moss, almostlike a seaweed, and of brown color. It abounds inmost northern latitudes. Richardson speaks of the BarrenGrounds being covered with Cetraria of two species. When

330 The Book of Woodcraftboiled for an hour, it is highly nutritiotis. Those who wishto familiarize themselves with its appearance as a preliminaryof northern travel can see it ia most drug shops.The reindeer moss is by far the most abundant of the foodlichens. There are thousands of square miles in the barrennorthern country, deeply covered with reindeer moss. Itis indeed the most abundant form of vegetable life, theCetraria.main support of the reindeer, and the ever-present andobvious guarantee to the traveler that he need not starve.It is readily known by its soft gray-green color and itsbranching like a little tree without leaves. It grows onrocks or on the ground, and masses sometimes Uke sponges.It is said to be a nutritious food. It is gritty unless collectedcarefully and washed. This latter, fortunately, iseasily done, for grit sinks in the water and the moss floatswhen fresh.BoiUng is the usual way of cooking it. Reindeer mossfrom Connecticut, however, I boiled for several hourswithout producing any evident change. It continued to betough and unpalatable, and tasteless except for a slightsuggestion of fish oil.Roasting was more successful than boiling. When carefullybrowned, I found it tasted not unUke burnt bread

Health and Woodland Medicine 331crumbs, and, of course, was easily chewed. While roastingit gave off a smell, like seaweed.Rock-tripe. But the last, the rock-tripe or famine-foodof the Indians, has proved the most satisfactory of all thestarvation foods that I have experimented with. Everyone knows it as the flat leathery crinkle-edged lichen thatRock-tripes.grows on rocks. It is blackish and brittle in dry weather,but dull dark greenish on the upper side in wet. It islargely composed of nutritious matter that can be assimilatedby the human stomach. Unfortunately it is also apowerful purge, unless dried before being boiled, as food.Specimens gathered from the rocks in Connecticut — it isvery widely distributed even in New England — after dryingand two or three hours boiling, produced a thick mucilaginousliquid and a granular mass of solid jelly, that were

332 The Book of Woodcraftmild and pleasant to the taste, entirely without the bitternessof Cetraria, etc. Indeed, it was sweetish, with a slightflavor of licorice and of sago, far from unpalatable at anytime, and to a starving man, no doubt, a boon from heaven.It is less abundant in the north country than the reindeermoss, but yet of general distribution and to be found ingreat quantities and at all seasons of the year.Ledumgroenlandicumor Labrador Tea.Lediun palustre.Rock-tripe is the food that saved the life of Sir JohnFranklin and Dr. J. Richardson on their long and desperatejourney for three months, in the summer and autumnof 182 1, on foot from Fort Enterprise to the Polar Sea andback. The record of that expedition shows that when theywere out of game, as soon happened, their diet was variedwith burnt bones when they could find them and toasted

Health and Woodland Medicine 333leather and hide; but the staple and mainstay was rocktripe.It is not delicious food, nor is it highly nutritious,but it wiU sustain life, and every traveler should knowwhat it is like and how to use it.Drinks. It will be a fitting conclusion to this question offoods if we note one or two possible drinks. Franklin andRichardson used Labrador tea as a hot drink. This is aninfusion of the plants figured here. But good and slightlynourishing drinks are made also of the buds, sprouts, orinner bark of spruce, basswood, tamarac, birch, and especiallyof slippery elm.

XIILNatural HistoryOur Common Birds or Forty Birds that Every BoyShould KnowTHEBald Eagle or White-headed Eagle (Haliaeiosleucocephalus) is the emblem of America. It isthree to four feet from beak to tail, and six orseven feet across the wings. When fully adult it is knownby its while head, neck and tail, and the brown body; butwhen young it is brownish black, splashed and markedwith dull white.The only other eagle found in the United States is theGolden or War Eagle {Aquila chrysaetos). This is a littlelarger. When full grown it is dark brown, with the basalhalf of tail more or less white. The plumage of the youngbirds is somewhat Uke that of the young Bald Eagle; butthe two species may always be distinguished by the legs.The War Eagle wears leggings — his legs are feathered tothe toes. He is ready for the warpath. The Bald Eaglehas the legs bald, or bare on the lower half.Redtailed Hawk or Henhawk ( Buteo borealis) . The commonhawks of America are very numerous and not easyto distinguish. The best known of the large kinds is theRedtail. This is about two feet long and four feet acrossthe wings. In general it is dark brown above and whitebeneath, with dark brown marks; the tail is clear reddishwith one black bar across near the tip. In young birds334

Natural History 335the tail is gray with many small bars. It has four primariesnotched on the inner web. The legs are bare of feathersfor a space above the toes. It is common in NorthBald Eagle'Redtailed Hawk or Henhawk.America east of the Rockies up to mid-Canada. It doesmuch good, kiUing mice and insects. It is noted for itscircling flight and far-reaching whistle or scream.The Barred or Hoot Owl {Strix varia) . This Owl is knownat once by the absence of horns, the black eyes and theplumage barred across the chest and striped below that.It is about twenty inches long, in general gray-brownmarked with white. It is noted for its loud hooting; itis the noisiest owl in our woods. Found in the woodedparts of America up to about latitude 50 degrees, east ofthe Plains.

336 The Book of WoodcraftGreat Horned Owl or Cat Owl {Bubo virginianus).Thisis the largest of our Owls. About twenty-four inches longand four feet across the wings. It is known at once by itsgreat ear tufts, its yellow eyes, its generally barred plumageof white, black and buff, and its white shirt front. Thisis the winged tiger of the woods. Noted for its destructionof game and poultry, it is found throughout the timberedparts of North America.Screech Owl {Otus asio). This is not unlike theHorned Owl in shape and color but is much smaller •— onlyten inches long. Sometimes its plumage is red insteadof gray. It feeds on mice and insects and has a sweetmournful song in the autumn — its lament for the fallingleaves. It is found in the timbered parts of North America.Turkey Vulture or Buzzard {Catkartes aura) . The TurkeyVulture is about two and a half feet long and about sixfeet across its wings. It is black everywhere excepton the under side of the wing which is gray, and thehead which is naked and red. It is known at once by thenaked head and neck, and is famous for its splendid flight.It is found from Atlantic to Pacific and north to the Saskatchewan.It preys on carrion.In the Southern States is another species — the BlackVulture or Carrion Crow — which is somewhat smallerand wears its coat collar up to its ears instead of low onthe neck; also its complexion is dusky not red.Loon {Gavia immer). The common Loon is known byits size — thirty-two inches long and about four feet acrossthe wings-— and its brilliant black and white plumage.It is noted for its skill as a fisher and diver. Its weirdrolling call is heard on every big lake in the country.Common Seagull (Larus argentatus). The common Seagullis twenty-four inches long and four feet across. Theplumage is white with blue-gray back, when adult; but

Natural History 337Barred or Hoot Owl.Great Homed Owl.Turkey Vulture or Buzzard.Screech Owl

338 The Book of Woodcraftsplashed brown when young, and with black tips to thewings. Its beak is yeUow with red spot on the lowermandible. It is found throughout North America.Common Seagull.Pelican (Pelecanus erythrorhynchos) . Thewhite Pelicanis known at once by its great size — about five feet longand eight feet across the wings — by its long beak, itspouch, and its feet fully webbed. Its plumage is white,but the wing tips are black. It is found in the interior ofAmerica up to Great Slave Lake.Wild Duck or Mallard {Anas platyrhynchos) . Of all ournumerous wild ducks this is the best known. It is abouttwenty-three inches long. Its bottle-green head, white

Natural History 339collar, chestnut breast, penciled sides and curled up tailfeathers identify it. The female is streaky brown andgray. It is found in all parts of the continent, up to theedge of the forest. This is the wild duck from which tameducks are descended.Pelican.Wood Duck or Summer Duck (Aix sponsa). This beautifulduck is about eighteen inches long. Its head isbeautifully variegated, bottle-green and white. Its eye isred, its breast purplish chestnut, checkered with whitespots, while its sides are buff with black pencilings. This

40 The Book of Woodcraftis one of the wildestand most beautiful ofducks. It nests in hollowtrees and is foundin North America up toWild Goose, Canada Goose or Honkerabout latitude 50 degrees.(Wild Goose, CanadaGoose or Honker (Brantacanadensis). This finebird is about three feetlong. Its head and neckare black; its cheekpatch white; its bodygray; its tail black withwhite coverts above andbelow. It is found upto the Arctic regions,and breeds north ofabout latitude 45 degrees.It is easily tamedand reared in captivity.Swan. There are twokinds of Swan found inAmerica: The Trumpeter{Olor buccinator),which is almost extinct,is very large and has ablack bill, and theWhistlingSwan (Olorcolumbianus),which is smaller— about five feet longand seven feet across.Its plumage is pure

Natural History 341white; its bill black, with a yellow spot near the eye. It isfound generally throughout North America but is rare now,Bittern {Botaurus lengtiginosus) . This bird of marshesis about twenty-eight inches long and can stand nearlythree feet high. Its general color is warm yellowish brownsplashed with dark brown. The black mark on the sideBitternGreat Blue Heronof the neck is a strong feature, and its bright green legsand beak are very distinctive. It is famous for its gutturalcall notes in the marshes, and is found throughout NorthAmerica up to about latitude 60 in the interior.Great Blue Heron (Ardea herodias). This bird is commonlycalled Blue Crane. Its great size will distinguishit. In general it is blue-gray above, white below; head,

The Book ofWoodcraftwhite, with black hind head, crest and marks on neck,and shoulders. Its thighs are chestnut. It is foundthroughout North America to the Hmit of heavy timber.Quail or Bobwhite (Colinus virginianus). This famousand deUcate game bird is about ten inches long. Itsplumage is beautifully varied with reddish brown, Hlac, andblack markings, on a white ground. Its whistle soundslike "Bob White." It is found in eastern North Americaup to Massachusetts and South Ontario.Quail or BobwhiteRuffed Grouse or PartridgeRuffed Grouse or Partridge {Bonasa umbellus). It isknown by its mottled and brown plumage, its broad andbeautiful fan tail, and the black ruffs on each side of theneck. It is noted for its drumming, which is usually alove song — a caU to its mate. Found in the heavy woodsof, North America, north of the Gulf States.Dove (Zenaidura macroura).This is an abundant inhabitantof the farming country as far north as wheat isnow grown. It is about twelve inches long, and known

Natural History 343by its pigeon-like look, and its long wedge-shaped tail,with black and white marks on the feathers. Its breastis soft purplish gray.Its extinct relation, the once plentifulPassenger Pigeon, was eighteen inches long and had areddish breast.Downy Woodpecker {Dryobates pubescens). About sixand and a half inches long, black and white. In the malethe nape is red, the outer tail feathers white, with blackspots. Carefully distinguish this from its large relation theHairy Woodpecker which is nine and a half inches longand has no black spots on the white outer tail feathers.A familiar inhabitant of orchards the year round, it isfound in woods throughout eastern North America.Flicker or Highhole (Colaptes auratus). This large andbeautiful woodpecker is twelve inches long. Its head isashy gray behind, with e^ red nape in the neck, and browngrayin front. On its breast is a black crescent. Thespots below and the little bars above are black, and theunder side of wings and tail are bright yellow. Therump is white. Its beautiful plumage and loud splendid"clucker" cry make it a joy in every woodland. It isfound throughout North America, east of the Rockies upto the limit of trees.Ruby-throated Hummingbird (Trochilus colubris). Everyone knows the Hummingbird. The male only has thethroat of ruby color. It is about four inches long from tipof beak to tip of tail. This is the only Hummingbirdfound in the Northern States or Canada east of thePrairies.Kingbird (Tyranmis tyrannus). This bird is nearlyblack in its upper parts, wliite underneath, and has ablack tail with white tip. Its concealed crest is orangeand red. It is eight and a half inches long. Famousfor its intrepid attacks on all birds, large and small, that

344 The Book of Woodcraftapproach its nest, it is found in North America east of theRockies, into Southern Canada.Bluejay (Cyanociita cristata). This bird is soft purplishblue above, and white underneath. The wings and tailare bright blue with black- marks. It is found in theDove.Flicker.DownyWoodpecker. fS Kingbird,

Natural History 345woods of America east of the plains to about latitude 55.The Bluejay is a wonderful songster and mimic, but it ismischievous — nearly as bad as the crow indeed.Common Crow (Corvus brachyrhynckos) . The Crow isblaci from head to foot, body and' soul. It is aboutBluejay.Bobolinkor Reedbird.eighteen inches long and thirty wide. It makes itself anuisance in all the heavily wooded parts of E. NorthAmerica.Bobolink or Reedbird {Doliehonyx oryzivorus).This birdis about seven and a half inches long. The plumage isblack and white, with brown or creamy patch on nape;and the tail feathers all sharply pointed. The female,and the male in autumn, are all yellow buff with darkstreaks. Though famous for its wonderful song as it fliesover the meadows in June, it is killed by the thousandsto supply the restaurants in autumn and served up under

346 The Book of Woodcraftthe name Reedbird. It is found in North America, chieflybetween north latitude 40 and 52 degrees.Baltimore Oriole {Ifiterus galbula). The Oriole is abouteight inches long, flaming orange in color, with black headand back and partly black tail and wings. The femaleis duller in plumage. Famous for its beautiful nest, asBaltimore Oriole.Purple Grackle or Crow Blackbird.well as its gorgeous plumage and ringing song, it is abundantin Eastern North America in open woods up to NorthernOntario and Lake Winnipeg.Purple Grackle or Crow Blackbird (Quiscalus quiscala).This northern bird of paradise looks black at a distancebut its head is shiny blue and its body iridescent. It istwelve inches long. When flying it holds its long tail withthe edge raised hke a boat, hence "boat tail." In variousforms it is found throughout the eastern States, and inCanada up to Hudson Bay.Snowbird {Plectrophenax nivalis). About six and a halfinches long, this bird is pure white, overlaid with brown

Natural History 347on the crown, back and sides. The wings, back and tailare partly black. The Snowbird nests in the Arctic regionsand is common in most of temperate agricultural America,during winter, wherever there is snow.Song-sparrow.Scarlet Tanager.Song-Sparrow (Melospiza melodia).The Song-sparrowis about six and a half inches long — brown above — whiteunderneath. It is thickly streaked with blackish markson flanks, breast and all upper parts. All the tail feathersare plain brown. There is a black blotch on the jaw andanotiier on the middle of the breast. Always near a brook.

348 The Book of WoodcraftIt is noted for its sweet and constant song, and is foundin all well wooded and watered parts of North America.Scarlet Tanager {Piranga erythromelas) . This gorgeousbird is about seven inches long. The plumage of the maleis of a flaming scarlet, with black wings and tail; but thefemale is dull green in color. The Scarlet Tanager isfound in the woods of eastern America, up to Ottawa andLake Winnipeg.Purple Martin (Progne subis). About eight inches inlength, with long wings and forked tail, the Purple MartinPurple Martin.Barn Swallow.is everywhere of a shiny bluish or purplish black. Likethe Kingbird it attacks any intruder on its lower range.This swallow is found in the wooded regions of east temperateAmerica, north to Newfoundland and the Saskatchewan.Barn Swallow [Eirundro erythrogaster). About seveninches long, this bird is steel-blue above, chestnut on

Natural History 349throat and breast, buffy white on belly. It is known bythe long forked tail which is dark with white spots.Famous for its mud nest, it is found in open countryabout barns in America generally.Mockingbird (Mimus polyglottos) . About ten incheslong, soft gray above, dull white beneath, wings and tailMockingbird,black and white, with no black on head — the Mockingbirdis famous for its song, and is found in United Statesnorth to New Jersey.Catbird {Dumetella carolinensis). This northern Mockingbirdis about nine inches long, dark slate in color, witha black-brown cap, black tail and a red patch "on theseat of its pants." It abounds in the Eastern Statesand Canada, north to Ottawa, Saskatchewan and BritishColumbia.Common House Wren {Troglodytes aedon). This littlefairy is about five inches long; soft brown above and brown-

350 The Book of Woodcraftish gray below, it is barred with dusky brown on wingsand tail. It nests in a hole, and is found in woodedAnaerica east of the plains, north to Saskatchewan. Ottawaand Maine.Chickadee (Penthestes atricapillus) . This cheerful littlebird is five and a half inches long.Its cap and throat areCommon House Wren.Robin.Chickadee.black. Its upper parts are gray, its under parts brownish,its cheeks white, no streaks anywhere. It does not migrate,so it is well known in the winter woods of eastern Americaup to the Canadian region where the Brown-Capped orHudson Chickadee takes its place. Its familiar songchickadee dee dee has given it its name.Wood Thrush {Ilylocichla mustelinus) . About eight

Natural History 351inches long, cinnamon-brown above, brightest on head,white below, with black spots on breast and sides, thisthrush is distinguished from the many thrushes inAmerica much like it, by the reddish head and round blackspots on its under sides. It is found in the woods of easternNorth America up to Vermont and Minnesota.Robin (Planesticus migratorius) . The Robin is aboutten inches long, mostly dark gray in color, but with blackon head and tail, its, breast is brownish red. The spotsWood Thrush.Bluebird.about the eye, also the throat, the belly and the marks inouter tail feathers are white. Its mud nest is knownin nearly every orchard. Found throughout the timberedparts of America north to the limit of trees.Bluebird {Sialia sialis). About seven inches long, brilliantblue above, dull red-brown on breast, white below.Found in eastern North America, north to about latitude50 degrees in the interior, not so far on the coast.

352 The Book of WoodcraftBOOKS RECOMMENDED"Handbook of the Birds of Eastern North America,"By F. M. Chapman, Appleton, N. Y. Price $3.00.(Technical.)"Handbook of Birds of the Western United States,"By Florence Merriam Bailey. Houghton, Mifflin & Co.Price, $3.50. (Technical.)"Bird Homes," By A. R. Dugmore. Doubleday, Page&Co. (Popular.)"Bird Neighbors," By Neltje Blanchan. Doubleday,Page & Co. (Popular.)"Birds That Hunt and Are Hunted," By NeltjeBlanchan. Doubleday, Page & Co.(Popular.)How to Stuff a Bird(By E. T. S. from Country Life, July, 1904)A boy found a bird that was lying dead in the woods.Its beautiful plumage, its form and its markings delightedhis eye. He carried it home to show to his mother and toask its name. She admired it with him but she could nottell him what it was, and at length said, "Now go andbury it before it begins to smell."The boy had not given a thought to the history of thebird, nor had its death caused him a touch of sorrow.He was interested in it as a strange and beautiful thing,and the idea of burying all that beauty, or — worse — seeingit corrupt, now gave him a deep regret."How I wish I knew^ how to stuff it," he said, feelingthat then he might always renew his present enjoyment.He was expressing the feehng of most young people whenthey see a dead bird. All would like to save its beautifulplumage at least. They know it can be done, but have

Natural History 353an idea that it is a very difficult thing. In a sense thisis true. It is so difficult to stuff a bird well, that not manymen in the world to-day can do it. As with all arts, therecan be but few masters. But the main process itself isand if the boy who tries to do it fails in makingeasy to learn ;a Ufe-hke bird of his specimen, he at least does threethings: he saves its beautiful plxrmage; he adds to his birdacquaintance; and he gains a keener appreciation of thework of others.While each taxidermist has his own methods, all agreein the main. The directions here given are those, recommendedby good authorities, and that I have found mostpractical in my own work.There are two ways of preserving a bird:(a) By making a skin.(b) By mounting the bird.MAKING A SKINThe first is removing and preserving the skin in sucha way that it may always serve to show what the bird'splumage is like. Most naturalists prefer to keep theirspecimens as skins, not only because it is easier and cheaperto do so, but because then they take up less room, and theskin may be properly mounted at any later time.These are the tools and materials used in making askin:A sharp knife, a pair of stout, short scissors,of small forceps.and a pair(It is, however, quite possible to dispensewith all but the knife and scissors in making a bird skin.I rarely use any tool but the scissors.)For materials you will need cotton wool, needle andthread, arsenical soap (some naturalists prefer dry white9,rsenic) and cornmeal (or fine hardwood sawdust). Some

.354 The Book of Woodcraftplaster of paris and benzine will also be required if thespecimen is soiled with grease.The hardest birds to begin on are the very large ones,and the next hardest, perhaps, are the very small ones.The easiest birds are those about the size of a robin orbluejay (leaving out the woodpeckers)Supposing the specimen to be skinned is a robin:First put a little plug of cotton wool in its throat andmouth, also into any wounds the bird may have, to stanchthe flow of blood, etc. This should be done the momentthe bird comes into your possession.Now lay the bird on its back, tail toward your righthand, part the feathers, and make a slit from near the endof the breast-bone into the vent (S.V. Fig. i p. 356), takingcare to cut only the skin, not the walls of the abdomen.Separate the skin from the flesh by pushing it with thefinger nail or knife-blade. As soon as the flesh is exposed,put a pinch of meal on it to keep the feathers from sticking,and also to soak up oil, blood, etc. Some use plaster forthis; but plaster is disagreeable under the finger nails, ittakes the gloss off the feathers, and if the specimen happensto be a game-bird it injures the meat for the table. Theplaster is better however for white, fluffy birds, as mealor sawdust lodges in the down.Push the skin from the body till the leg is reached.Work the leg out of the skin till the knee-joint is clearon the inside of the skin; (H L, Fig. 2) cut the leg off at theknee, taking great care not to cut or tear the skin. Thesevered leg now hangs to the skin. When both legs arethus cut, work around the base of the tail, freeing the skin.Then cut straight through the bone and all, with thescissors, at the part marked with arrow and black linein Fig. 3 — leaving the tail bone with the tail hangingto the skin,

This isNatural History 355one of the most difi&cult parts of the skinning.It is so hard to get at, and so easy to tear the skin, thatone is to be congratulated if in the first lesson he safely"rounds Cape Horn."At all stages keep the meal applied to the body as fastas it is exposed, and in quantity enough to soak up allmoisture; and avoid stretching the skin.With the tail and legs free, there is no difficulty inpushing the skin off until stopped by the wings.Cut them off at the shoulder Joint deep in the musclesof the breast (W. W, Fig. 4), leaving them attached to theskin, just as the legs and tail are.The skin is now inside out. It can readily be workedalong the neck and onto the head. Here it is stoppedby the ears. In the robin these are like pockets of skintucked into the small skull and may be easily pulled outwithout cutting. In large birds the knife must be used.The next and Jast difficulty is the eyes. The skin mustbe cut free from them, carefully avoiding injury to theeyelids or the eyeballs.Now the skin is attached only to the forepart of theskull (Fig. 4). Cut off the neck at the back of the skulland the skin is freed from the body, but needs carefulcleaning.Dig the eyes out of the sockets, taking great care notto break the eyeballs, as their Hquid is very difficult toremove from the feathers. Cut out a section of the skullso as to enlarge the hole behind by extending it downwardand sideways, as shown in Fig. 5, and remove the brainsthrough this. Cut off any lumps of flesh left about thejoints.jaws, but do not break the jaw bone or itsNext turn attention to the wings. Push the skin backto the first joint (the elbow) in each. Cut and scrapethe meat from the bone. But there is a joint beyond

356 The Book of WoodcraftSkinning and stuflSng a Robin

Natural History 357this — the one that corresponds with our forearm.This must be reached in a different way. There aretwo bones in this, and the space between them is fullof meat. The quill feathers on its under side hold theskin tight. In birds up to the size of a robin, this canbe cut out after the skin is forced a Uttle farther backthan the elbow joint on the upper side, but in large birdsit is well to slit the skin under the wing from X to J (Fig.i), along the Une between the two bones.Clean off the leg bones in the same way as the first wingJoint, turning the slun back as far as the heel joint (H inFig. 2). Carefully scrape off any lumps of fat left on theskin, and especially remove the grease and flesh aboutthe tail bones.Now this is the time I have usually found most convenientto remove stains from the plumage.If of blood, hold the stained feathers on the insiderim of a cup of lukewarm water and wash till clear. Thendry the feathers with cormneal. The shaking and turningthey get in the next operation will make them fluff outas before.If the stain is grease, use a cream made of benzineand plaster of Paris. Let this dry on the feathers. Itdries as powder and falls off, taking the grease with it.The next thing I now do is to tie the wing bones witha stout linen thread, so that their ends are shackledtogether as far apart as in Hie, (Fig. 6.) Some do not dothis, but it strengthens the skin, and I find it a greathelp in several ways.Now comes the poisoning. After tr3dng dry arsenicfor long, I have come back to the old-fashioned arsenicalsoap. It is much less liable to poison any one, since itis not blown about by the wind. It does not look likeanything but soap and hence is unlikely to be mistaken

358 The Book of Woodcraftfor something good to eat. And last of all the soap in ittakes care of the grease in the skin.Every part of the under side of the skin and of thebones exposed is to be painted with this cream of the soap.It iswell now to lay a thin film of cotton over the skinor sprinkle ithghtly with sawdust to keep the feathersfrom sticking in the soap.Make two tight roimd plugs of cotton each as big as theeyebaU, put one into each eye-socket.Now push the head back into its place. This is easywhen the neck is slippery with the soap. Work the wingand legs back into their places after wrapping each of thebones with enough cotton to take the place of the fleshcut off. This wrapping is not necessary with very smallbirds, but the larger the bird, the more it is needed.Make a neck of the cotton, push it with the forcepsup the neck skin, and well into the skull. Let it hanginto the body part, under the string that Joins the wingbones. Push another soft wad up the neck and into thethroat.Shape a large piece of cotton for the body; set it in place,and draw the skin gently over it till the opening is closed.In large birds it is well to stitch this up, but it is notneeded in small ones. All that is needed now is theprinking. Use a needle through the openings of the eyesto fluff out the cotton balls in each, till they fill out thesides of the head properly.Set the innermost wing bones parallel with each other.Aim to arrange the feathers by arranging the skin andbones to which they are attached, rather than by prinkingthe feathers themselves.If the wing was slit open as at X J, (Fig. i), fill thespace with cotton and close with a few stitches.If at any time it is necessary to leave the specimen half

Natural History 359finished, wrap it in a damp cloth and put it in a close tinbox. This wiU keep it from getting dry.In skinning large birds, a strong hook, attached to astring from the waU in front and above, is a great help.As soon as the tail is cut off stick this hook into the bonypelvis. It holds the bird away from you and answersas a third hand.Finally, make a Httle shroud out of a sheet of cottonand wrap the bird in this before setting it to dry.Cross the legs as in Fig. 7, and attach a label to these,giving date, sex and place where the bird was taken.The work is now done. But it is wise to lift the skinthe next morning and see if all goes well. In a few daysit will be dry and safe from ordinary corruption, butmust be protected from moth and insects.This is a museum skin. It can be kept indefinitelyin this shape, or at any time it can be softened up andmounted.MOUNTING THE BIRDFor mounting the bird some additional tools and materialsare needed, namely:A pair of wire cutters.A pair of pliers.A file.Some glass eyes.Some annealed or soft iron wire of several sizes,Some tow, and a ball of stout packthread with needleto match.A few ordinary carpenter tools are needed to make thestand, but that is another department.The first part of the mounting is the skinning carriedout exactly as in making the skin, up to the point wherethe cotton is put in. Now there is a difference. You

36o The Book of Woodcraftcannot put a wire through cotton, therefore use no cottonin a bird to be mounted; use tow instead. Plug the eyes,wrap the legs and wings as before, but with tow.If it is a dry skin that is to be mounted remove thecotton body and replace it with a lump of cotton soakedwith water. Wrap damp cloth or cotton around theoutside of each leg, and on the bend of each wing. Shutthis up in a tin box for twenty-four hours and it will besoft and can be treated like a fresh skin.Cut a wire (of stovepipe size) about a foot long. Filea sharp point at one end and bend the other end into ahook (Fig. 8). Take tow in long strips and lash it tightover, around and through the hook — stitching it tightand binding it on with plenty of packthread — until youhave a body the size and shape of the one you took outof the robin, with a neck on it also, Hke the bird's ownneck (Figs. 9 and 10). Of course the real body shouldbe at hand to give the measurements. Keep the necklower than it appears, because the real neck is suppleand drops low between the shoulders in a way not possiblefor the substitute. This body should be hard enoughto hold a pin or needle driven into it;indeed some taxidermistsuse bodies carved out of cork.Put the point of the wire up the neck, and out throughthe top of the skull between the eyes (N. W. Fig. 11).Gently work the neck up to the back of the skull and thebody into its place.Now make two other sharpened wires. Work one upthrough each foot under the skin of the leg, under thewrapping, and on straight through the hard body — whichit enters about the middle of the side (X in Fig. 9).Whenthis is far enough through clinch it and drive it backfirmly into the body; taking care to avoid tearing theskin, by easing up the leg on the wire, as it is drawn back.

Natural History 361Do the same for the other leg. Get the tail into itsright place; drive a sharpened 3-inch wire through thepope's nose or tail bone into the body to hold it there;work the skin together till the opening can be closed witha few stitches; and now we are ready for the stand.Thesimplest is the best for the present purpose. A pieceof a board slightly hoUowed on the under side is got readyin a few minutes. With an awl bore two holes throughthis about one inch apart and run a foot-wire through each.Clinch them on the under side, fastening them firmlywith tacks or small staples. Now we are ready to givethe robin its natural pose. This is done by bendingthe wires in the neck and legs. A wire or a large pin willhave to be driven into each wing to hold it to the side,at least while drying (X, Fig. 11); and another in themiddle of the back (B P, Fig. 11).The prinking of the specimen is now done chiefly withneedles reaching through the feathers to the skin. Pinsmay be driven into the body anywhere to hold the skinor feathers in place; and cotton thread may be lashedaround the body or the wings and around the projectingwire till everything is held in the position that is wished.Then the bird is set away to dry.In a week the specimen should be ready for the finishingtouch — the putting in of the eyes. A plug of dampcotton is fastened on each eye-place the night before.In the morning the eyelids are once more soft. Theeyes are put through the opening in the sockets, thelids neatly set around them. Some prefer to set them ina bed of putty or plaster of paris. Cut off the projectingwires flush, so that the feathers hide what is left, removethe thread lashings and the mounting of the robin isfinished.The process is much the same for all birds, but the larger

362 The Book of Woodcraftthe bird the more dif&cult. Seabirds, ducks, and diversare usually opened at the back or under the side. Woodpeckersand owls and some others have the head so largethat it will not come through the neck slcin. This callsfor a sUt down the nape of the neck, which, of course, iscarefully sewn up in finishing.If the bird is to have its wings spread, each wing must bewired to the body in the way already set forth for the legs.If the bill keeps open when you want it shut, put a pinthrough the lower jaw into the palate toward the partin front of the eyes, or even wind a thread around thebill behind the pin (see Fig. 11).The mistakes of most beginners are:making the necktoo long, stuffing it too full, or putting the body so farinto it as to stretch the skin and show bare places.To make good accessories for a group of mounted birdsis another very special business. It involves a knowledgeof wax flowers, imitation woods, water, stones, etc., andis scarcely in the line of the present book. Therefore thebeginner is advised to use the simplest wooden stands.Not every one has the taste for natural history, butthose who have will find great pleasure in preservingtheir birds. They are not urged to set about making acollection, but simply to preserve such specimens as fallin their way. In time these will prove to be many, andwhen mounted they will be a lasting joy to the youthfulowner. If the museum should grow too large for thehouse, there are many public institutions that will beglad to offer their hospitahty and protection.There is, moreover, a curious fatality attending a beginner'scollection. It hardly ever fails. He speedily hasthe good luck to secure some rare and wonderful specimenthat has eluded the lifelong quest of the trained and professionalexpert.

. andNatural History 363(From Country Life, June 1904)OWL-STUFFING PLATE (p. 364)Fig. I. The dead owl, showing the cuts made in skinning it:A to B, for the body; El to H, on each wing, to remove the meatof the second joint.Fig. 2. After the skinning is done, the skull remains attachedto the skin, which is now inside out. The neck and body are cutoff at Ct. Sn to Sn shows the slit in the nape needed for owlsseveral other birds.Fig. 3. Top view of the tow body, neck end up, and neckwire projecting.Fig. 4. Side view of the tow body, with the neck wire putthrough it. The tail end is downward.Fig. 5. The heavy iron wire for neck.Fig. 6. The owl after the body is put in. It is now ready toclose up, by stitching up the slit on the nape, the body slit B toC, and the two wing slits El to H on each wing.Fig. 7. A dummy as it would look if all the feathers wereoff. This shows the proper position for legs and wings on thebody. At W is a glimpse of the leg wire entering the body at themiddle of the side.Fig. 8. Another view of the body without feathers. Thedotted lines show the wires of the legs through the hard body,and the neck wire.Fig. 9. Two views of one of the eyes. These are on a muchlarger scale than the rest of the figures in this plate.Fig. 10. The finished owl, with the thread wrappings on andthe wires still projecting. Nw is end of the neck wire. Bp isback-pin, that is, the wire in the centre of the back, Ww and Wware the wing wires. Tl are the cards pinned on the tail to holdit flat while it dries. In the last operation remove the threadand cut all these wires off close, so that the feathers hide whatremains.STUFPING AN ANIMALMounting a mammal, popularly called animal, is a muchmore difl&cult thing than mounting — that is, stuffing — abird.

364 The Book of WoodcraftTo illustratethe mounting of a Homed Owl.

Natural History 365It is so difl&cult that I do not advise any boy to tryit unless he has the time and patience to go into it seriously.To do this he should get some standard treatise onTaxidermy, such as:"Taxidermy and Zoological Collecting," by W. T.Hornaday. (Scribners. $2.50) or"The Art of Taxidermy," by John T. Rowley. (Macmillan's.$1.75.)Nevertheless all may learn to preserve the skins ofsmall animals for cabinet collections, or for mountingat some later time.The best instructions for this are those issued by theBiological Survey of the United States Department ofAgriculture.I reproduce them.PIIESERVING SMALL MAMMAL SKINSBy Dr. C. Hart MerriamDirections for MeasurementThe tools necessary for measuring mammals are a pairof compasses or dividers, a steel rule graduated in millimeters,and two large pins.Dividers with round pointsare better than those with triangular points.All measurements should give the distance in a straightline between the points indicated. They should be takenby means of dividers, or by driving pins into a boardto mark the points between which the measurement isdesired. They should never be made with a tape-lineover the convexities or inequalities of the surface.The three most important measurements, and thosewhich should always be taken in the flesh are: (i) totallength; (2) length of tail; (3) length of hind foot.


,Natural History 367(i) The TOTAL LENGTH is the distance between the tipof the nose and the end of the tail vertebrae. It is takei|by laying the animal on a board, with its nose againsta pin or upright post, and by straightening the back andtail by extending the hind legs with one hand while holdingthe head with the other; a pin is then driven into the boardat the end of the vertebrae. (See Fig. 2.)(2) The LENGTH OF TAIL is the length of the caudalvertebrae. It is taken by erecting the tail at right angleto the back, and placing one point of the dividers on thebackbone at the very root of the tail, the other at the tipend of the vertebrre. (See Fig. 3.)(3) The HIND FOOT is measured by placing one pointof the dividers against the end of the heel {calcaneum)the other at the tip of the longest claw, the foot beingflattened for this purpose. (See Fig. 4.)DIRECTIONS FOE THE PREPARATION OF SKINSSkin all mammals as soon as possible after death.Lay the animal on its back, and make an incision alongthe middle of the belly from just behind the fore legsnearly to the vent. Be careful not to stretch the skinwhile removing it, and exercise great caution in skinningaround the eyes and Ups, which are easily cut. Skin asfar down on the feet as possible, but leave in the bonesof the legs. Remove the bone from the tail by pulling itbetween the fingers (in the larger species a split stickanswers weU). Take out the skull, being careful not tocut or injure it in any way, and wash out the brains bymeans of a syringe or jet of water. Remove the tongue,and cut off the thick flesh from the sides and base of theskull. Tie a tag to the skull, bearing the same number

368 The Book of Woodcraftthat is attached to the skin, and dry in the shade. Indamp weather it is sometimes necessary to use powderedborax to prevent the remaining flesh from decomposing.Never put arsenic or salt on a skull.Remove all fat and tags of flesh that âdhere to theskin. In cleaning off blood or dirt that may have soiledthe hair an old toothbrush and a liberal supply of cornmealwiU be found serviceable.Poison all parts of the skin with dry arsenic (or betterstill,with a mixture of powdered arsenic and alum in theproportion of four parts arsenic to one part alum), beingparticular to put an extra supply in the feet and tail. Puta wire in the body, letting it extend to the extreme tip ofthe tail, but be careful not to stretch the tail. Use annealediron wire of as large size as will fit easily into the tip end ofthe tail. In rabbits, foxes, and wildcats put wires in thelegs also.Stuff the skin to nearly its natural size with cotton ortow (never use wool, feathers, or other animal substances) ;sew it up along the belly, and place it flat on a board todry (belly down), with the fore legs extended in frontand parallel to the body (i. e., not projecting sideways),and the hind legs and tail directed backward. Theaccompanying cut (Fig. i) shows the appearance of a wellmadeskin.Attach to each skin a label bearing the same numberthat is given the skull. On this label should be statedthe sex, locaHty, date of capture (name of month shouldalways be written in full), and name of collector.All skins should be thoroughly dry before they are packedfor shipment. They should be carefully wrapped incotton and packed in small wooden boxes. Cigar-boxesdo very well for the smaller species.Washington, D. C, March, 1889.

Natural History 369TRAPPING ANIMALSTrapping wild animals with steel traps is a wretchedlycruel business and will doubtless be forbidden by lawbefore long. The old-fashioned deadfall which kills theanimal at once is quite sufficient for all the legitimatework of a trapper. But many boys wish to capture animalsalive without doing them any injury, and this is easilymanaged for most species if a ketchalive is used. TheVfoM*tn. Tri^ftrStctt'on. of Boxtr&f) o»"ketchaHve or old-fashioned box trap is made in a hundreddifferent ways; but the main principles are shown in theillustration. The lock on the side is necessary for somespecies, such as skunks, that would easily lift the lid andescape.For skunks, cats, weasels, mink, rats, etc., use a pieceof chicken as bait.For rabbits use bread, turnip, apple, or other vegetable.The trap should be visited every morning or not usedat all.THE SECRETS OF THE TEAILIt was Fenimore Cooper who first put the good Indianon paper— who called the attention of the world to thewonderful woodcraft of these most wonderful savage§,

37° The Book of WoodcraftIt was he who made white men realize how far they hadgot away from the primitive. It was he who glorifiedthe woodman and his craft. Yet nowhere do we find inCooper's novels any attempt to take us put and showus this woodcraft. He is content to stand with us afaroff and point it out as something to be worshiped — topoint it out and let it die.Fenimore Cooper has had many imitators, just as Uncashas had many successors. The fine art of trailing is stillmaintained in the Far West, and it has always seemedstrange to me that none has endeavored to give it permanentrecord, other than superlative adjectives of outsidepraise.TRAILINGWhat is trailing? The fox-hunter has some idea whenhe sees a superb pack follow a faint scent through a hundredperplexing places, discerning just which way the foxwent, and about how long ago. The detective does anotherkind of trailing when he follows some trifling clue throughthe world of thought, tracing the secret of an unknownman along an invisible path, running it to earth at last inthe very brain that conceived it. In his trailing theIndian uses the senses of the "animal" to aid the brainof the man. To a great extent his eyes do the work ofthe hound's nose, but the nose is not idle. When the traildisappears, he must do the human detective work; butunder all circimistances his brains must be backed by thefinest senses, superb physique, and ripe experience, orhe cannot hope to overmatch his prey.HARD TO PHOTOGRAPH TRACKSWhen, in 1882, 1 began my dictionary of tracks (see "LifeHistories of Northern Animals"), I found that there was

no literature on the subject.Natural History 371All facts had to be gathereddirectly from Nature. My first attempts at recordingtracks were made with pencil and paper. Next, realizinghow completely the pencil sketch is limited by one's ownknowledge, I tried photography; but it invariably happensthat not one track in ten thousand is fit for photographing,and it cannot be taken except when the sun is about thirtydegrees above the horizon — that is, high enough to makea picture, and low enough to cast a shadow of every detail.Thus photography was possible only for about an hour inthe early morning and an hour in the late afternoon. Butthe opportunity in the meanwhile usually was gone. I thentried making a plaster cast of the tracks in the mud. Onlyone such in a million was castable. As a matter of fact,none of the finest were in the mud; and the much moreinteresting dust-tracks were never within reach of thismethod. For most practical purposes I have been forcedto make my records by drawing the tracks.NO TWO TRACKS ALIKEThe trailer's first task is to learn the trails he meansto follow. The Red Indian and the Bushman, of course,simply memorize them from their earliest days, but wefind it helpful and much easier to record them in some way.Apart from other considerations, a form is always bettercomprehended if we reproduce it on paper. As a generalprinciple, no two kinds of animals leave the same track.As a matter of fact, no two individuals leave the sametrail. Just as surely as there are differences in size anddisposition, so there will be corresponding differences inits trail; but this is refining beyond the purposes of practicabilityin most cases, and for the present we may besatisfied to consider it a general rule that each species

372 The Book of Woodcraftleaves its own clearly recognizable track.One of my dailypastimes when the snow is on the ground — which is theeasiest and ideal time for the trailer, and especially for thebeginner — is to take up some trail early in the morningand follow it over hiU and dale, carefully noting any changeand every action as written in the snow, and it is a wonderfullyrewarding way of learning the methods and lifeof an animal. The trail records with perfect truthfulnesseverything that he did or tried to do at a time when he wasunembarrassed by the nearness of his worst enemy.The trail is an autobiographic chapter of the creature'shfe, written unwittingly, indeed, and in perfectsincerity.Whenever in America during the winter I have foundmyself with time to pass between trains, I endeavor toget out into the country, and rarely fail to find and readone of these more or less rewarding chapters, and thusget an insight into the hfe of the animal, as well as intothe kinds that areabout; for most quadrupeds are nocturnal,and their presence is generally unsuspected by thosewho do not know how to read the secrets of the trail.DOG AND CATThe first trails to catch the eye and the best for firststudy are those nearest home. Two well-marked typesare the tracks of cat and dog. Most anatomists selectthe cat as the ideal of muscular and bony structure.Itis the perfect animal, and its track also is a good oneto use for standard. (Illustration i, p. 374.)In these separate prints the roundness of the toe-padstellsthe softness; their spread from each other shows thesuppleness of the toes; the absence of claw-marks tells ofthe retractabihty of these weapons. The frojit and hind

Natural History 373feet are equal in length, but the front feet are broader.This is the rule among true quadrupeds. The series oftracks — that is, its traU — shows the manner of the catin walking. In this the animal used apparently but twolegs, because the hind foot falls exactly on the trail madeby the front foot, each track being really doubled. Thisis perfect tracking. There are several advantages in it.Every teamster knows that a wagon whose hind wheelsdo not exactly follow the front wheels is a very bad wagonto haul in sand, snow, or mud. The trail for it has to bebroken twice, and the labor increased, some say, 50per cent.This same principle holds good in the case ofthe cat track: by correct following the animal moves moreeasily. But there is still a more important reason. Ahunting cat sneaking through the woods after prey mustkeep its eyes on the woods ahead or on the prey itself.At the very most it may pick out a smooth, safe, silentplace for its front feet to tread on. Especially at theclimax of the hunt all its senses are focussed on the intendedvictim; it cannot select a safe spot for each hind footin turn, even though the faintest crunch of a dry leafwill surely spoil the stalk. But there is no danger of that;the cat can see the spots selected for the front feet, and thehind feet are so perfectly trained that they seek unerringlythe very same spots — the safe places that the frontfeet have just left. Thus perfect stepping is silent stepping,and is essential to all creatures that stalk their prey.The opposite kind of stepping is seen in very heavy animalswhich frequent marshy ground; to them it would be apositive disadvantage to set the hind foot in the treadof the front foot, where so much of the support has justbeen destroyed. The ox illustrates this. These principlesare applicable in geology, where the trails are the onlybiographical records of certain species. From the manner

374 The Book of Woodcraftf>»r«frontfoot!- fronifootill''Ill.^«*g.•Jfophind footJitnd footNo. ICat.No. 2 Dog.

Natural History 375of setting the feet we can distinguish the predacious andthe marsh-frequenting quadrupeds.The next track likely to be seen is that of the dog(Illustration 2). In this the harder, less pliant foot andthe non-retractile claws are clearly seen. But the trailshows the dog is not a correct walker. His tracks are"out of register" as a printer would say. And he hasa glaring defect — the result no doubt of domestication,of long generations on pavements and in houses — he dragshis toes. All these things contribute to make the doga noisy walker in the woods.WOLFIt is well at this time to compare the track of the dogwith that of the wolf. I have made dozens of drawings,casts, prints, photographs, and studies of wolf and dogtracks; and have not found a single reliable feature thatwill distinguish them. One hunter says the wolf has therelatively small outer toes. Yes, sometimes; but notwhen compared with a collie. Another says that thewolf's foot is longer; but not when compared with thatof a greyhound, staghound, or lurcher. Another, thewolf's foot is larger; yet it will not rank in size with thatof a St. Bernard or a great Dane. The wolf lifts his feetneatly without dragging his toes; but so do many dogs,especially country dogs. Thus all these diagnostics fail.On the whole a wolf is a better walker than a dog. Histracks do usually register, but not always, and in somewolves rarely.If a wolf-track in the snow be followed for a mile or two,it will be found to go cautiously up to an unusual orpromising object. (Illustration 3.) It is obviously thetrail of a suspicious, shy creature while the dog-trail

I376 The Book of Woodcraftis direct, and usually unafraid. But this does notapply to the dogs which poach or kill sheep. Thereis therefore no sure means of distinguishing them,III"(,'/:A*^k?I^^'dii '£?ilNo. 3 Dog and Wolf.even in the wilderness. One can only judge by probabilities.I have often heard inexperienced hunters boast thatthey could "tell them every time"; but old hunters usuallyiSay," No man can tell for sure."

Natural History 377RABBITS AND HARESAmerica is well provided with rabbits and hares. Ascore or more of species are now recognized, and two verywell-known types are the cottontail of the woods and thejack-rabbit of the plains.The cottontail is much like an English rabbit, but itis a little smaller, has shorter ears, and the whole underpart of the tail is glorified into a fluffy, snowy powder-puff.It leads the life of a hare, not making burrows, but enteringburrows at times under the stress of danger. The "trackof a New England cottontail is given in Illustration 4.As the cottontail boimds, the hind feet track aheadof the front feet, and the faster he goes the faster aheadhis hind feet get. This is true of all quadrupeds that bound,but is more obvious in the rabbits, because the fore andhind feet differ so much in size.The jack-rabbit of Kansas is the best known of thelong-eared jacks. His trail, compared with that of thecottontail, would be as in Illustrations 5 and 6.The greater size of the marks and the double lengthof the bounds are the obvious but not important differences,because a young jack would come down to thecottontail standard. The two reliable differences I foundare:First, the jack's feet are rarely paired when he is bbundingat full speed, while the cottontail pairs his hind feet butnot his front ones. (Animals which cUmb usually pairtheir front feet in ruiming, just as tree-birds hop whenon the ground.)Second, the stroke that is shown (x in Illustration 5)is diagnostic of the southern jack-rabbit; it is the markmade by the long hanging tail.Each of the four types of hare common in the temperate

378f ^1The Book of$!Woodcraftr

Natural History 379parts of America has its own style of tail and fashion ofwearing it:The northern or white-tailed jack carries his snowywhitetail out straight behind, so its general pure-whiteis visible;The southern or black-tailed jack has his tail jet-blackon the upper part, and he carries it straight down;The varjdng hare has an inconsequent, upturned tuft,like a tear in his brown pantaloons, showing the whiteundergarment;The cottontail has his latter end brown above, but hekeeps it curled up tight on his back, so as to show nothingbut the gleaming white puff of cotton on a helpful backgroundof rich brown. The cottontail's tail never touchesthe ground except when he sits down on it.The most variable features of any animal are alwaysits most speciahzed features. The jack-rabbit's tail-pieceis much subject to variation, and the length and depthof the little intertrack-ial dash that it makes in the snowis a better guide to the individual that made it than wouldbe the tracks of all four feet together.THE NEWTON JACK-RABBITDuring February of 1902, I found myself with a day,to spare in the hotel office at Newton, Kan. I askedthe usual question,"Any wild animals about here?" andgot the usual answer, "No, all been shot off." I walkeddown the street four blocks from the hotel, and founda jack-rabbit trail in the snow. Later I fovind somecottontail tracks, though still in town. I walked a mileinto the country, met an old, farmer who said that "Norabbits were ever fovmd around here." A quarter of amile away was an orchard, and beside it a fence half buried

38o The Book of Woodcraftin snow drifts that were yellow with tall dead grass stickingthrough. This was promising, so I went thither, and onthe edge of the drift found a jack-rabbit form or den, withfresh tracks leading out and away at full speed. Therewere no tracks leading in,so he must have gone in therebefore the last snow came, and that was the night before.When a jack runs without fear of any enemy at hand,he goes much like a fox or an antelope, leaving a trail, asin No. 5. But when an enemy is close at hand he runswith long, low hops, from six to seven in succession,thengives an upright leap to take an observation, leavinga trail thus. (Illustration 7.)A silly young jack will lose time by taking one in threefor observation, but a clever old fellow is content with onein ten. Here was the trail of this jack straight away, buttaking about one observation in twelve hops. He hadmade a fence a quarter-mile off, and there had sat for sometime observing, had then taken alarm and run toward afarmyard, a quarter-mile farther, taking occasional observations.A dog was lying on a doorstep by the road, andpast this dog he had run, doing twenty-foot leaps. Twohundred yards down this road he had turned abruptly,as though a human still in sight had scared him. I nowbegan to think the jack was near at hand, although so farI had not seen him. The trail led through several barbedwirefences and some hedges, then made for another barnyardhalf a mile off. I was now satisfied that he was only alittle ahead of me, therefore I ceased watching the track soclosely, watching rather the open plain ahead; and far on,under a barbed-wire fence, sitting up watching me, I soonsaw my jack. He ran at once, and the line of his hops, wasso — (Illustration 8) — the high ones being for observation.No. 8.

Natural History 381He never let me get within two hundred yards, and hewasted but little time in observation. He had now takenme on a two-mile circuit and brought me back to thestarting point. So he had taught me this — a cunningold jack-rabbit lived in the region around which I hadfollowed him, for they keep to their homeground. Allhis ways of ruiming and observing, and of using barbed-_- \'^,.1%\\\No. g.Where the Jack-rabbit's track was doubledwire fences, barnyards, and hedges, showed that he wasvery clever; but the best proof of that was in the factthat he could live and flourish on the edge of a town thatwas swarming with dogs and traveled over daily by menwith guns.The next day I had another opportunity of going to thejack-rabbit's home region, I did not gee himself; but

382 The Book of WoodcraftI saw his fresh tracks.Later, I saw these had Joined onto the fresh tracks of another rabbit. I sketched all thesalient points and noted how my big jack had followedthe other. They had dodged about here and there, andthen one had overtaken the other, and the meeting hadbeen the reverse of unfriendly. I give the record thatI sketched out there in the snow. I may be wrong, butI argue from this that the life of the hardy jack was notwithout its pleasures. (Illustration 9.)FOXOf more general interest perhaps is the track of the fox.I have spent many days — yes, and nights — on thetrail, following, following patiently, reading this life of thebeast, using notebook at every important march andchange. Many an odd new sign has turned up to be puton record and explained by later experience. Many aday has passed with noticing tangible in the way of reward;then, as in aU hunting, there has come a streak of luck,a shower of facts and abundant reward for the barrenweeks gone by, an insight into animal ways and mindthat could not have been obtained in any other way.For here it is written down by the animal itself in theoldest of all writing — a chapter of the creature's normallife.One day, soon after the snow had come, I set out on oneof the long decipherments. The day before I had followeda fox-trail for three or four miles, to learn only that hetacked up wind and smelt at every log, bump, and treethat stuck through the snow; that he had followed awhite hare at full speed, but was easily left behind whenthe hare got into his ancient safety — the scrubby, brushywoods.

Natural History 383This morning I took up another fox-trail. The frostwas intense, the snow was dry and powdery and as eachfoot was raised it fell back; so that the track was merelyshapeless dimples in the whiteness. No tell-tale detailsof toes and claws were there, but still I knew it for afox-trail. It was too small for a coyote. There werebut two others that might have been confounded with it;one a very large house-cat, the other a very small housedog.The fox has the supple paw of the cat. It spreads evenmore, but it shows the long, intractile claws. As a stepperthe fox ranks close to the cat. His trail is noted alsofor its narrowness — that is,straight line.the feet are set nearly in oneThis in a trail usually means a swift animal;while the badly spread marks, seen at a maximum in thebadger, stand for great but sluggish strength. (Illustration10.)The region put the cat out of the reckoning. Besides,at one or two places, the paw had grazed the snow, showingtwo long furrows, the marks of claws that do not sheathe:dog-marks, perhaps, but never a cat's. The marks werealigned like a cat's, but were fourteen inches apart, whileit is rare for a cat to step more than ten.They were not dog-marks: first, the probabilities wereagainst it; second, the marks were nearly in a Hne, showinga chest too narrow for a dog. Then the toes did not drag,though there was four inches of snow. The registercould not be distinguished, but there was one featurethat settled all doubt — the big, soft, shallow marksof the fox's brush, sometimes sweeping the snowat every yard, sometimes not at all for fifty steps, andtelling me with certainty, founded in part on the otherthings — "This is the trail of a fox."Which way is he going? is the next question, not easy

3^4 TKe Book of Woodcraftto answer when the toe-marks do not show; but this issettled by the faint claw-marks already noted. If stillin doubt, I can follow till the fox chances on some placeunder a thick tree or on ice where there is very little snow,and here a distinct impression may be found. I haveV4^'4

Natural History 385THE fox's huntFor a mile or two I followed my fox. Nothing happened.I got only the thought that his life was largely made upof nose investigation and unfavorable reports from thecommittee in charge. Then we came to a long, slopinghoUow. The fox trotted down this, and near its lowerend he got a nose report of importance for he had swungto the right and gone slowly — so said the short steps —zigzagging up the wind. Within fifteen feet, the tacksin the course shortened from four or five feet to nothing,and ended in a small hole in a bank. From this thefox had pulled out a common, harmless garter-snake,torpid, curled up there doubtless to sleep away the winter.The fox chopped the snake across the spine with hispowerful meat-cutters, killed it thus, dropped it onthe snow, and then, without eating a morsel of it asfar as I could see, he went on with his hunt. (IllustrationII A.)Why he should kiU a creatureI could not understand.that he could not eatI thought that ferocious sort ofvice was limited to man and weasels, but clearly the foxwas guilty of the human crime.The dotted guide led me now, with many halts anddevious turns, across a great marsh that had doubtlessfurnished many a fattened mouse in other days, but nowthe snow and ice forbade the hunt. On the far end thecountry was open in places, with clumps of timber, and intothis, from the open marsh, had blown a great bank ofsoft and drifted snow.Manitoban winters are not noted for their smilinggeniality or profusion of outdoor flowers. Frost and snoware sure to come early and continue till spring. Thethermometer may be for weeks about zero point. It

386 The Book of Woodcraftmay on occasion dip down to thirty, yes, even forty,degrees below, and whenever with that cold there alsocomes a gale of wind, it conjures up the awful tempestof the snow that is now of world-wide fame as—the blizzard.2 .. ••. F // ///«>-Mr-- "^wM^No. II.The record of the Fox's hunt.The blizzard is a terror to wild life out on the plains.Whenit comes the biggest, strongest, best clad, rush for shelter.They know that to face it means death. The prairiechickens or grouse have learned the lesson long ago. Whatgheltej: can they seek? There is only one — fin EsHmo

shelter — a snow house.Natural History 387They can hide in the shelter ofthe snow.As the night comes, with the fearful frostand drivingclouds of white, the chickens dive into a snowdrift;not on the open plain, for there the snow is hammeredhard by the wind, but on the edge of the woods, wheretall grass spears or scattering twigs stick up throughand keep the snow from packing. Deep in this the chickensdive, each making a place for itself. The wind wipes outall traces, levels off each hole and hides them well. Therethey remain tiU morning, warm and safe, unless — andhere is the chief danger — some wild animal comes byduring the night, finds them in there, and seizes them beforethey can escape.This chapter of grouse history was an old story to thefox and coming near the woodland edge, his shortenedsteps showed that he knew it for a Land of Promise.(IllustrationII, B.)At C he came to a sudden stop. Some wireless messageon the wind had warned him of game at hand. He pausedhere with foot upraised. I knew it, for there was his recordof the act. The little mark there was not a track, butthe paw-tip's mark, showing that the fox had not set thefoot down, but held it poised in a pointer-dog pose, ashis nose was barkening to the tell-tale wind.Then from C to D he went slowly, because the stepswere so short, and now he paused: the promising scentwas lost. He stood in doubt, so said the tell-tale snowin the only universal tongue. Then the hunter turnedand slowly worked toward E, while frequent broadtouches in the snow continued the guarantee that themaker of these tracks was neither docked nor spindletailed.From E to F the shortened steps, with frequent

388 The Book of Woodcraftmarks of pause and pose, showed how the scent waswanning — how well the fox knew some good thingwas near.At F he stood still for some time with both feet set downin the snow, so it was written. Now was the criticaltime, and straight up the redolent wind he went, followinghis nose, cautiously and silently as possible, realizingthat now a single heedless step might spoil the hunt.CLOSING INAt G were the deeply imprinted marks of both hindfeet, showing where the fox sprang just at the momentwhen, from the spotless snowdrift just ahead, there brokeout two grouse that had been slumbering below. Awaythey went with a whirr, whirr, fast as wing could bearthem; but one was just a foot too slow; the springing foxsecured him in the air. At H he landed with him on theprairie, and had a meal that is a fox's ideal in time ofplenty; and now, in deep hard winter, it must have beena banquet of delight.Now for the first time I saw the meaning of the deadgarter-snake far back on the trail. Snake at no timeis nice eating, and cold snake on a cold day must be a mightycold meal. Clearly the fox thought so. He would rathertake a chance of getting something better. He killedthe snake; so it could not get away. It was not likelyany one would steal from him that unfragrant carcass,so he would come back and get it later if he must.-But as we see, he did not have to do so. His faith andpatience were amply justified. Instead of a cold, unpleasantsnake, he fed on a fine hot bird.Thus I got a long, autobiographical chapter of fox-life bysimply following his tracks through the snow (see heading).

NatUi'al History 389m fe^*0i0§. '.«•,:sfI. Tracks of old man."2.a young hunter." a city woman."4-dog." cat.S-riik \\iîSnapping Turtle.Brook Turtle.

390 The Book of WoodcraftI never once saw the fox himself that made it, and yet Iknow — and you know — it to be true as I have told it.Deer.BOOKS AND ARTICLES RECOMMENDED"Tracks in the Snow," By E. T. Seton, 5/. Nicholas,March, 1888, p. 338, many diagrams, etc."American Woodcraft," By E. T. Seton. 2 articles ontracks of animals. Ladies' Home Journal, May and June,1902, many illustrations."The Life Histories of Northern Animals,"volumes by ErnestTwo largeThompson Seton, dealing with habitsof animals, and give tracks of nearly all. Scribners,1909."Tracks and Tracking," Joseph Brunner."The Official Handbook," Boy Scouts of America.Doubleday, Page & Co. 50 cents."Mammals of the Adirondacks," By C. Hart Merriam,M.D. Henry Holt & Co., New York City, Price $2.

XIV,Mushrooms^ Fungi,or ToadstoolsSUPPOSEAbundancethat during the night a swarm of fairieswere to enter our home woods and decorate it onground and trunk, with the most strange and wonderfulfruits, of new sorts, unheard of in shapes and colors,some like fans, with colored lacework, some like carrots,others like green and gold balloons, some like umbrellas,spring boimets, birds' nests, barbers' poles, and Indianclubs, many like starfish and skulls, others imitating coralsand others hlies, bugles, oysters, beefsteaks, and wine cups,resplendent with every color of the rainbow, delicious tocoming from nowhere, hanging on no plant and dis-eat,appearing in a few days leaving no visible seed or remnant— we should think it very strange; we might even doubtour eyesight and call it all a pure fairy tale. Yet this verymiracle is what happens every year in our land. At least2,000 different kinds of toadstools or mushrooms spring upin their own mysterious way. Of this 2,000 at least 1,000are good to eat. Bui — and here is the dark and dangerousfact — about a dozen of them are Amanitas, which areknown to be deadly poison. And as ill-luck will have it theseare the most widely diffused and the most like mushrooms.AH, the queer freaks, Hke clubs and corals, the cranks andtomfools, in droll shapes and satanic colors, the fuimypoisonous looking morels, ink-caps and boleti are good391

392 The Book of Woodcraftwholesome food but the deadly Amanitas are like ordinarymushrooms, except that they have grown a little thin,delicate and anaemic.DANGERSThe New York papers have told of over twenty deathsthis August (191 1) through toadstool poisoning. Theexplanation possibly hes in a recorded conversation thattook place between a field naturalist and a little Italianwho was indiscriminatingly collecting toadstools."You are not going to eat those toadstools, I hope? ""No! me no eata de toad. My mudder she eata de toadand die; me no eata de toad; me sella de toad."All American boys are brought up with a horror of toadstoolsthat compares only with their horror of snakes andit is perhaps as well.I do not want to send our boys outheedlessly to gather toadstools for the table, but I want tosafeguard those who are interested by laying down one ortwo general rules.This is the classification of toadstools that naturallyoccurs to the woodcrafter: Which are eatable and Whichare not.Those which are not fit for food, may be so, first, because\ too hard and woodlike, and, second, because poisonous.The great fact that every boy should know is whichare the poisonous toadstools. Mark Twain is creditedwith suggesting a sure test: "Eat them. If you live theyare good, if you die they are poisonous." This is an exampleof a method that can be conclusive, without being satisfactory.What way can we suggest for general use?First, remember that there is nothing at all in the popularidea that poisonous mushrooms turn silver black.

Mushrooms, Fungi, or Toadstools 393Next, "not one of the fungi known to be deadly giveswarning by appearance or flavor of the presence of poison."(Mcllvaine.)The color of the cap proves nothing. The color of thespores, however, does tell a great deal; which is unfortunateas one cannot get a spore print in less than several hours.But it is the first step in identification; therefore the Scoutshould learn to make a spore print of each species hewould experiment with.To make spore prints. Cover some sheets of blue ordark gray paper with a weak solution of gum arabic — onetablespoonful of dry gum to one pint of water; let this dry.Unless you are in a hurry in which case use it at once.Take the cap of any full-grown toadstool, place it gillside down upon the gummed paper, cover tightly with abowl or saucer and allow to stand undisturbed for eight orten hours. The moisture in the plant will soften thegummed surface if it is dry; the spores will be shed andwill adhere to it, making a perfect, permanent print. Writethe name, date, etc., on it and keep for reference. Someof the papers should be black to show up the white sporedkinds.It will be found most practical for the student to divideall mushrooms, not into two, but into three, groups.First. A very small group of about a dozen that arepoisonous and must be let alone.Second. A very large group that are good wholesomefood.Third. Another very large group that are probablygood and worthy of trial if it is done judiciously, but havenot yet been investigated.Scientists divide them into:Gilled toadstoolsPore bearers

394 The Book of WoodcraftSpiny toadstoolsCoral toadstoolsPuffballsAll the virulently poison ones as well as the most deliciousare in the first group.POISONOUS TOADSTOOLSThe only deadly poisonous kinds are the Amanitas.Others may purge and nauseate or cause vomiting, but it isbelieved that every recorded death from toadstool poisoningwas caused by an Amanita, and unfortunately they arenot only widespread and abundant, but they are muchlike the ordinary table mushrooms. They have, however,one or two strong marks: Their stalk always grows out ofa "poison cup" which shows either as a cup or as a bulb;they have white or yellow gills, a ring around the stalk, andwhite spores.First of these is theDeathcup, Destroying Angel, Sure-Death or Deadly Amanita{Amanita phalloides) , one and one half to five inchesacross the cup; three to seven inches high; pure white,green, yellowish, olive, or grayish brown; smooth, butsticky when moist; giUs below; spores white; on the stem isan annulus or ring just white the cap, and the long stalkarises out of a hollow bulb or cup; usually it is solitary.A number of forms have been described as separate, butwhich are considered by Professor Mcllvaine as mere varietiesof the phalloides — namely, the Virulent Amanita(virosa), shining white with a cap at first conical and acute;Spring Amanita (verna), like virosa, but showing a morepersistent and closely sheathing remains of the wrapper atthe base of the stem; Big-veiled Amanita (magnivelaris),like verna, but has a large persistent annulus, and the bulb

Mushrooms, Fungi, or Toadstools 395of the stem is elongated tapering downward; the NapkinAmanitas {mappa), volva circularly spKt; but all will beknown by the four characters, poison-cup, ring, white oryellowish gills, and the form shown in the diagram — andall are deadly poison.Amanita phalloides.This wan demon of the woods is probably the deadliestof all vegetable growths. To this pale villain or its kin istraced the responsibility for all deaths on record from toadstoolpoisoning. There have been cases of recovery when astrong man got but a little of the poison, but any one makinga meal of this fungus, when beyond reach of medical aid,has but a poor chance of escape. Its poison is a subtlealkaloid akin to rattlesnake venom, it rarely begins to show

396 The Book of Woodcraftits effects, until too late for treatment, the victim is beyondhuman help, and slowly succumbs. For centuries itsnature has been a mystery; it has defied all remedies, onlylately have we begun to win a little in the fight with thisinsidious assassin.There are thousands of tons of delicious food spread in ourFly amanita.woods and pastures every year, and allowed to go to wastebecause of the well-founded terror of the Deathcup. Everyone should make a point of learning its looks and smashingall he can find, together with the half-formed yoimgones about it. We may not succeed in exterminatingthe pale fiend, but we can at least put that individual beyonddoing mischief or giving forth seeds.Hated Amanita {A. spreta). (Poisonous.) Foiir to sixinches high, three to five inches across the cap, with a bumpin the middle, whitish or pale or rich brown, giUs white, a

Mushrooms, Fungi, or Toadstools 397large loose yellowish poison cup; the stem tapers above thering and at the base and is tinged reddish brown in themiddle.Fly Amanita {A. muscaria). (Poisonous.) About thesame size; mostly yellow but ranging from orange red toalmost white usually with raised white spot sor scales on thetop; gills white—or tinged yellow, spores white; flesh, white.Frost's Amanita (A. frosiiana). (Poisonous.) This isanother gorgeous demon, small but brilliant and deadly.It is two to three inches high, with the cap one to two inchesbroad. The cap is brilliant scarlet, orange or yellow andwarty, fluted on the margin. The gills are white or tingedyellow, the spores white; the stem white or yellow and thebulb margined above with a smooth collar or ring. Awoodland specimen, no doubt responsible, Mcllvaine thinks,for the bad reputation of the scarlet Russula which is harmlessbut resembles this.Tall Deathcup (A. excelsa). (Poisonous.) This talland lonely pirate of the beech woods is about four to sixinches in stature as it stands in its cup, and four to fiveinches across the top which is brownish gray, fleshy andsticky, often wrinkled and covered with tiny warts, edge ofcap fluted; gills white; stem covered with scales on its lowerparts at least.There are about twenty more of the Amanitas, varying insize and color, but most have the general style of tall flatmushrooms, and the label marks of poison viz: White oryellow gills, a poison cup, and white spores. They are notknown to be poisonous. Some of them are good eating.One of them, theKing Cap or Royal Mushroom. {A. Caesarea), is said tobe the finest of all mushrooms. This magnificent and famoustoadstool is three to eight inches across the cap whichis smooth and of a gorgeous red orange or yellow color; gills

398 The Book of Woodcraftyellow, though the spores are white; stem yellow; the cap isvery flat when fully expanded and always is finely groovedor fluted on the upper edge. This is not only eatable butfan.ous, yet it is so much like certain poisonous forms thatit is better let alone. Indeed it is best for the begiimer toaccept the emphatic warmng given by Mcllvaine andMacadam, in their standard work " looo American Fungi"(p. XVII):"Any toadstool with white or lemon-yellow gills, castingwhite spores when laid — gills downward — upon a sheetof paper, having remnants of a fugitive skin in the shapeof scabs or warts upon the upper surface of its cap, with aveil or ring, or remnants or stains of one, having at the baseof its stem — in the ground — a loose, skinlike sheath surroundingit, or remnants of one," should be considereddeadly poison till the contrary is proved by good authority.This may make you reject some wholesome kinds, butwill surely keep you from danger.If by ill chance any one has eaten a poisonous Amanita,the effects do not begin to show till sixteen or eighteenhours afterward — that is, long after the poison has passedthrough, the stomach and begun its deadly work on thenerve centres.Symptoms. Vomiting and purging, "the discharge fromthe bowels being watery with small flakes suspended, andsometimes containing blood," cramps in the extremities.The pulse is very slow and strong at first, but later weakand rapid, sometimes sweat and saliva pour out. Dizziness,faintness, and blindness, the skin clammy, cold and bluishor livid; temperature low with dreadful tetanic convulsions,and finally stupor. (Mcllvaine and Macadamp. 627.)Remedy: "Take an emetic at once, and send for a physicianwith instructions to bring hypodermic syringe and

Mushrooms, Fungi, or Toadstools 399atropine sulphate. The dose is y|^ of a grain, and dosesshould be continued heroically until -^ oi a, grain is administered,or until, in the physician's opinion, a properquantity has been injected. Where the victim is criticallyill the yV of 3- grain may be administered." (Mcllvaineand Macadam XVII.)CUtofjbiIjussefi emetltX'Unwholesome.UNWHOLESOME BUT NOT DEADLY TOADSTOOLSThere is another group that are emetic or purgative ornauseating, but not deadly. These it is well to know.Morgan's Lepiota {Lepiota morgani), six to eight incheshigh and five to nine or esKn twelve inches across the cap:

460 The Book of WoodcraftCup, white dotted over with fragments ofa brownish oryellowish skin; gills, white at first, then green; spores, green;flesh, white, but changing to a reddish then yellowish whencut or bruised. This immense toadstool is found in meadowsall simimer long, usually in rings of many individuals;it is poisonous to some and not to others, but is never deadlyso far as known.Sulphur Tricholoma (Tricholoma suphureum), two tofour inches high: cap one to four inches apart, dingy or reddishsulphur yellow above; flesh,thick and yellow; spores,white; stem, yellow inside and out; has a bad smell and aworse taste; is considered noxious if not actively poisonous.It is the only inedible Tricholoma known.Deceiving Clitocybe (Clitocybe illudens). This growsin clusters on rotten stumps or trees from August to October.It is everywhere of a deep yellow or orange, often it isphosphorescent. Each plant is four to six inches across thecap and five to eight inches high. It is usually nauseatingand emetic.Russula (Russula emetica).This is known at once by itsexquisite rosy red cap, and its white gills, flesh and stalk.Sometimes the last is tinged rosy. It is a short stemmedmushroom two to four inches high; its cap pinkish whenyoung, dark red or rosy red when older, fading to strawcolor in age; its gills and spores, white. Its peppery tastewhen raw is a fairly safe identification. In most books it isclassed as "slightly poisonous," but Mcllvaine maintainsthat it is perfectly wholesome. I know that I never yetsaw one that was not more or less gnawed by the discriminatinglittle wood folk that know a good thing when theysmell it.Woolly or Burning Marasmius (Marasmius urens),twoto three inches high; cap two to three inches wide, pale yellowish,becoming paler; spores, white; gills, brown, paler

Mushrooms, Fungi or Toadstools 401at first; stem, woolly pungent. Poisonous to some personsbut never deadly.Puckery Panus {Panus stipticus). Cap one half toone inch across, cinnamon color; gills, cinnamon; spores,white; stem, under one inch long, paler than the gills;grows on stumps and in bunches: noted for its extremeacridity; said to be a purgative poison.Sticky Volva (Volvaria gloiocephelus). Cap about threeinches across; with a grajdsh bump in the middle, darkopaque brown and sticky and lined at the edge; stem, six ormore inches high and one half an inch thick, brownish, afew fibres on outside; gills, reddish; spores, pink; volva orpoison cup, downy, splitting into several unequal lobes.Said to be poisonous.The Entolomas or the Fringed Entolomas.There areseveral of this genus that are poisonous or at least suspicious.They are of any size up to six or seven inches highand four or six inches broad, with pink spores and gillsand sinuate gills.About twenty species are described and though some areedible they are better let alone, unlike most of the unwholesomekinds their odor is agreeable.Pie-Shaped Hebeloma. {Hebeloma crustoliniforme). Cap,pale tan, yellow, or brick color, a bump in middle;gills,whitish, then clay color, variable in size; spores, yellow.Smells strongly and unpleasantly of radish.This completes the list of giUed mushrooms given asimwholesome in Mcllvaine and Macadam.White Clavaria (Clavaria dichotoma). Of all the coralmushrooms this is the only one known to be poisonous. Itis not deadly but very unwholesome. It grows on theground under beeches and is fortunately very rare. It isknown by its white color and its branches dividing regujiarlyby pairs.

402 The Book of WoodcraftWHOLESOME TOADSTOOLSWitli all these warnings and cautions about the poisonouskinds before us, we shall now be able to approach in aproper spirit, the subject of Toadstool eating, and considerthe second of our groups.Oyster Mushrooms.These are the good safe Toadstoolsor Mushrooms — for it is the same thing.The Common Mushroom {Agaricus campestris). Knownat once by its general shape and smell, its pink or browngills, white flesh, brown spores and solid stem. It growsin the open, never in the woods.Oyster Mushroom {Pleurotus ostreatus). Many of us

.Mushrooms, Fungi, or Toadstools 403have oyster beds in our woods without knowing it, and theoyster mushroom is a good example of valuable food goingto waste. It is found growing in clusters on old dead wood,logs or standing trunks. Its cap is smooth, moist and whiteor tinged with ash or brown. The gills and spores arewhite. The flesh is white and tough. It measures two orsix inches across. Sometimes it has no stem. It is afavorite for the table. It needs careful cleaning and longcooking. There is no poisonous species at all Uke it.Also, belonging to the GiUed or true mushroom family, arethe Ink-caps of the Genus Coprinus. They grow on dungpiles and rich groimd. They spring up over night and perishin a day. In the last stage the gills turn into a blackfluid, yes, into ink. At one time this was used for ink, aquantity of the black stuff being boiled and strained for thepurpose. It is still a good scout dye for roots, quills, etc.The spores of Coprinus are black. It is strange that suchpoisonous looking thingsshould be good food.Yet all the authoritiesagree that the Ink-capsare safe, delicious, easilyidentified and easilycooked. There is no poisonousmushroom withknown inblack spores at presentNorth America.Inky Coprinus (Coprinusalrameniarius)This is the species illustrated.The examplewas from the woods;Inky coprinus, often it is much more

404 The Book of Woodcrafttall and graceful.The cap is one to three inches in diameter,grayish or grayish brown, sometimes tinged lead color.Stew or bake from twenty to thirty minutes after thoroughwashing, is the recognized mode of cooking it.Beefsteak Mushroom {Fislulina hepatica). This juicyred mushroom grows chiefly on the chestnut stumps.In color it varies from strawberry red to liver brown, notunhke raw meat, paler below. When wounded it bleeds.Beefsteakmushrooms.Note that it has tubes, not gills, below. "When properlyprepared it is equal to any kind of meat. It is one of ourbest mushrooms." (M. E. Hard.) Sometimes slicedand served raw as a salad.All the Clavarias or Coral Mushrooms are good exceptClavaria dichotoma which is white, and has its branchesdivided in pairs at each fork. It grows on the ground underbeeches and is slightly poisonous and very rare.The edible ones are of the types illustrated.yellow, buff or dingy brown; two to four inches high.They are

Mushrooms, Fungfi, or Toadstools 405Moose hornclavaria.Red tippedclavaria.Golden coralmushroom.To cook Clavarias. Wash thoroughly, but do not peel.Fry or stew without salt, on a slow fire for half an hour,then add salt and other seasoning.Morels. According to M. E. Hard the morels are easilyknown by their deeply pitted naked heads. All are yellowishbrown when young; the stems are stout, hollow andwhitish. Mcllvaine & Macadam in discussing dangerousmushrooms, say: "Not one of the morels is even suspicious."To cook morels: Thoroughly wash to remove all gritfrom the pits and crannies, slice and stew for an hour.escWenZj,JfeOeioi/s More/,PuffbaUs.

4o6 The Book of Woodcraftif A Puffballs.Puffballs {Lycoperdaceae).The next importantandgroup aresafethe Puffballs beforethey begin topuff. All ourpuffballs whenyoung and solidwhite inside aregood, wholesomeSome offood.them, like theBrain Puffball or the Giant Puffball, are occasionally a footin diameter, and yield flesh enough to feed a dozen persons.They a>e well known to all who live in the country, theirsmooth, rounded exterior without special features, exceptthe roots, and their solid white interior are easily remembered.But one ttiust take great care in gathering thevery small ones as the poisonous toadstools in the buttonstage resemble small puffballs externally. However, a sectionshows the cap, stem, etc., of the former, whereas puffballsare solid without any obvious inner structure.The principal kinds are these:Pear Puffball {Lycoperdon pyriforme). Usuallyfound in masses on the ground or on old timber. It ispinkish brown, and rarely over one inch in diameter.Brain Puffball {Calvatia craniiformis) . On the groundin woods. Pale grayish often with a reddish tinge, sometimeswrinkled on top, sometimes smooth.to eight inches high.Commonly sixGiant Puffball {Calvatia gigantea). Eight to twentyinches in diameter. Mcllvaine found one weighing nine

Mushrooms, Fungi, or Toadstools 407pounds and heard of one weighing forty. In color it iswhite becoming grayish, yellowish or brown. In shapenearly round with a strong root. It is found in grassyplaces, Mcllvaine says that we can cut slices from agrowing one, day after day, and, if we do not disturb theroot, it keeps on neither dying nor ripening for manydays.Cuplike Puffball (Calvatia cyaihiformis). Three to sixinches in diameter, dull pinkish or ashy brown, oftencovered with a network of white cracks. Common onopen grassy places.Bnin Puffi^ltMorels.To cook Puffballs: Wash clean, peel (other kinds arenot peeled), cut out any discolored parts, slice and fry inlard or butter with seasoning.UNCERTAIN KINDSNow for the vast number of uncertain toadstools.Remembering always that any harmless-looking species,like a long-legged ansmic mushroom or like a pretty whiteparasol, is probably deadly Amanita or Sure-death, andthat an odd poisonous-looking freak like a coral, a poker, a

:4o8 The Book of Woodcraftbugle, a bird's nest, a spring bonnet or an Indian club, islikely to be wholesome, we may follow the suggestions ofthe authors already cited (p. xxxii),"There isas follows:but one way to determine the edibility of aspecies. If it looks and smells inviting, and its species cannotbe determined, taste a very small piece. Do not swallowit. Note the eflect on the tongue and mouth. Butmany species, delicious when cooked, are not inviting raw.Cook a small piece; do not season it. Taste again; ifagreeable eat it (unless it is an Amanita). After severalhours, no unpleasant effect arising, cook a larger piece,and increase the quantity until fully satisfied as to itsqualities. Never vary from this system, no matter howmuch tempted. No possible danger can arise from adheringfirmly to It."Safety lies in the strict observance of two rules"Never eat a toadstool found in the woods or shadyplaces, believing it to be the common mushroom : Nevereat a white — or yellow-glUed toadstool In the same belief.The common mushroom does not grow in the woods,and its gills are at first pink, then purplish brown, orblack."Also there are many mushrooms of the Genus Boletusthat are like ordinary mushrooms of various pale andbright colors, but instead of gills they have tubes underneath.Some are eatable, some are dangerous. Avoid allthat change color as being wounded or that have redmouthedtubes or that taste peppery or acrid."There is no general rule by which one may know anedible species from a poisonous species. One must learnto know each kind by its appearance, and the edibility ofeach kind by experiment," says Nina L. Marshall in the"Mushroom Book" (page 151), and gives the following:

Mushrooms, Fungi, or Toadstools 409CAUTIONS FOR IHE INEXPERIENCEDNever use specimens which are decomposed in the slightestdegree.Never use those which are at all burrowed by insects.Never collect for food mushrooms in the button stage,as it is difficult for a novice to distinguish the buttons ofpoisonous species from buttons of harmless species.Never use fungi with swollen bases surroimded by saclikeor scaly envelopes.Never use fungi with milky juice or any juice imless it isthe reddish.Never use fungi with caps thin in proportion to the widthof the gills when the gills are nearly all of equal length,especially if the caps are bright colored.Never use for food tube-bearing fungi in which the fleshchanges color when cut or broken, nor those with the tubesreddish. Be very cautious with all fleshy tube-bearing fungi.Never use for food fungi with web-like ring around theupper part of the stem.MUSHROOM GROWINGMushroom growing is a good way to make some money,provided one has a cellar or roothouse at one's disposal.To learn how, send to the United States Department ofAgriculture, for Farmers' Bulletin, No. 204, "The Cultivationof Mushrooms."BOOKS RECOMMENDEDThe following are standard and beautifully illustratedworks on mushrooms and toadstools; they have been/freelyused for guidance and illustrations in the preparation of theabove:

410 The Book of Woodcraft"Edible and Poisonous Fungi of New York," by CharlesH. Peck. Published by New York State Museum,Albany, 1895."Edible Fungi of New York." by Charles H. Peck.Published by New York State Museum, Albany, 1900."The Mushroom Book." by Nina L. Marshall. Published1902 at New York by Doubleday, Page & Co. $3.50."One Thousand American Fungi," by Mcllvaine &Macadam. $5. Published by the Bobbs-Merrill Companyof Indianapolis, 1902; add 40 cents express."Mushrooms," by G. F. Atkinson. Holt & Co."The Mushroom," by M. E. Hard. The Ohio LibraryCompany. Columbus, Ohio.

JXV* ForestryFifty Common Forest Trees of EasternNorth AmericaWhite Pine, Weymouth Pine (Pinus Strobus)ANOBLE evergreen tree, up 16 175 feet high. Thelumberman's prize. Its leaves are in bunches of5, and are 3 to 5 inches long; cones 4 to 8 incheslong. Wood pale, soft, straight-grained, easily split.Warps and checks less than any other of our timbers.A cubic foot weighs 24 lbs. (a cubic foot of waterweighs 63 lbs.). Minn. & Man. to Nova Scotia andPenna.Red Pine, Canadian Pdste, Norway Pine (Pinus resinosa)Evergreen; somewhat less than the White Pine, withleaves 4 to 6 inches long, in bunches of 2, cones i| to 2inches long. Wood darker, harder and lieavier. A cubicfoot weighs 30 lbs.Range as above.411

412 The Book of WoodcraftRed PineLong-Leafed PineTamaiac

Forestry 413Long-Leaved Pine, Georgia Pine, Southern Pine,Yellow Pine, Hard Pine (Pinus palustris)A fine tree, up to 100 feet high; evergreen; found in greatforests in the Southern States; it supplies much of ourlumber now; and most of our turpentine, tar and rosin.Wood strong and hard, a cubic foot weighs 44 lbs. Itsleaves are 10 to 16 inches long, and are in bunches of 3's;cones, 6 to 10 inches long. Range, Va. to La. & Fla.Tamarack, Larch or Hackmatack (Larix laricina)A tall, straight, tree of the northern swamps yet oftenfound flourishing on dry hillsides. One of the few conifersthat shed all their leaves each fall.cones ^ to I inch.Leaves § to i inch long;Wood very resinous heavy and hard, " ahard, soft wood" very durable as posts, in Manitoba Ihave seen tamarack fence posts unchanged after twentyyears' wear. It is excellent for firewood, and makes goodsticks for a rubbing-stick fire. A cubic foot weighs 39 lbs.Found north nearly to the limit of trees; south to northernNew Jersey and Minnesota.White Spruce (Picea canadensis)Evergreen; 60 to 70 or even 150 feet high.Leaves 5 tof inch long; cones i^ to 2 inches long, are at the tips of thebranches and deciduous; the twigs smooth. Wood white,

414 The Book of Woodcraftlight, soft, weak, straight-grained, not durable; a cubicfoot weighs 25 lbs. Its roots afford the wattap or cordagefor canoe-building and camp use generally. North to thelimit of trees east of Rockies, south to Dakota, Wis. &Maine.Hemlock {Tsuga canadensis)Evergreen; 60 to 70 feet high; occasionally icxi; woodpale, soft, coarse, splintery, not durable. A cubic footweighs 26 lbs. Bark full of tannin. Leaves | to | inchlong: cones about the same. Its knots are so hard that theyquickly turn the edge of an axe or gap it as a stone might;these are probably the hardest vegetable growth in ourwoods. Wis. to Nova Scotia and south on the mts. toGeorgia.Balsam Tree or Canada Balsam (Abies balsamea)Evergreen; famous for the blisters on its trunk, yieldingCanada balsam which makes a woodman's plaster for cutsor a waterproof cement; and for the exquisite odor of itsboughs, which also supply the woodmen's ideal bed.Its

Forestry41Sflat leafage is distinctive. Wood pale, weak, soft, perishable.A cubic foot weighs 24 lbs. N. Alberta to Newf.and south to Va.Bald CypressBalsam(Taxodium distichum)A fine forest tree, up to 150 feet, with tliin leaves somewhatlike those of Hemlock,half an inch to an inch long;cones roimded about an inchthrough. Sheds its leaveseach fall so is "bald" in winter,noted for the knees or upbentroots that it developswhen growing in water. Timbersoft, weak, but durableand valuable; a cubic footweighs 27 lbs. In low wetcountry of Mississippi Valley & S. E. coast.Arbor-ViT^ or White Cedar {Thuya occidentalis)Evergreen; 50 to 60 feet high. Wood soft, brittle,coarse-grained, extremely durable as posts; fragrant and

4i6 The Book of Woodcraftvery light (the Hghtest on our list). Makes good sticksfor rubbing-stick fire. A cubic foot weighs only 20 lbs.The scale-like leaves are about 6 to 8 to the inch, the coneshalf an inch long or less. Man. to Nova Scotia, and Penna;south on mts. to N. C.Black Willow {Salix nigra)The common Willow of stream-banks, usually 20 to 40feet high, sometimes 100. Bark nearly black. Its long,narrow, yellow-green shining leaves are sufl&cientlydistinctive. A decoction of Willow bark and roots issaid to be the best known substitute for quinine. Notedfor early leafing and late shedding; leaves 3 to 6inches long. Wood pale, weak, soft, close-grained; a

Forestry 417cubic foot weighs 28 lbs.south to Gulf.Man. to Nova Scotia andQuaking Asp, Quiver Leaf, Aspen Poplar or Popple(Populus tremuloides)A small forest tree, but occasionally 100 feet high.Readily known by its smooth bark, of a lightgreen or whitish color.The wood is pale, soft,close-grained, weak, perishable,and light. Acubic foot weighs 25 lbs.Good only for paper pulp,but bums well, when seasoned.When green it isso heavy and soggy thatit lasts for days as a firecheek or back-log. Leavesi| to 2 inches long. Can.and No. Sta,te§,

841The Book ofWoodcraftBalsam Poplar, Balm of Gilead, or Tacamahac(Populus balsamifera)Fifty or 60 feet ordinarily, but sometimes 100 feet high.Bark rough and furrowed. The great size of the buds andtheir thick shiny coat of fragrant gum are strong marks.Wood much as in the preceding, but weighs 23 lbs. Leaves3 to 6 inches long. Can. & Nor. States.Cottonwood {Populus deltoides)Small and rare in the northeast. Abundant and largeWood as in other poplars butin west; even 150 feet high.weighs 24 lbs. Leaves 3 to 5 inches long. Maine to Ga.and west to Alberta.Black Walnut {Juglans nigra)A magnificent forest tree up to 150 feet high, usually muchsmaller in the east.Wood, a dark purplish brown or gray;hard, close-grained; strong; very durable in weather orground work, and heavy. A cubic foot weighs 38 lbs.Leaflets 13 to 23; and 3 to 5 inches long. Fruit nearlyround, i^ to 3 inches in diameter. Mass. to Minn, andsouth to Miss,

Forestry 419Fruit of black walnut.Both life size.Fruit of butternut.

420 The Book of WoodcraftWhite Walnut, Oil Nut or Butternut {Juglans cinerea)Much smaller than the last, rarely loo feet high; withmuch smoother bark and larger, coarser, compound leaves,of fewer leaflets but the petioles or leaflet stalks, and thenew twigs are covered with sticky down.The wood is Hght brown, soft, coarse, not strong butvery enduring in weather and ground work; hght; leaves15 to 30 inches long; leaflets 11 to 19 in number and 3 to 5inches long; fruit oblong 2 to 3 inches long. Nova Scotiato Minn, and south to Miss.Pecan (Hicoria Pecan)A taU slender forest tree in low moist soil along streams,up to 170 feet in height: famous for its delicious nuts, theyare smooth and thin shelled; fruit, oblong, cyhndrical,i| to 2I inches long. Its leaves are smooth when mature:leaflets 11 to 15, and 4 to 7 laches long: Wood hard andbrittle, a cubic foot weighs 45Valley.lbs. Central Mississippi

Forestry 421Shagbark, ShellbarkOR White Hickory(Hicoria ovata)A tall forest tree up to1 20 feet high. Known atonce by the great angularslabs of bark hanging partly detached from its maintrunk, forced oflf by the growth of wood, but too tough tofall.Its leaves are8 to 14 inches long,with S to 7 broadleaflets. The woodis very light incolor,close-grained,tough and elastic.It makes an excellentbow;isthe bestof fuel. A cubicfoot weighs 52 lbs.Dak. to Maine andsouth to Miss.

422 The Book of WoodcraftMOCKEENTJT, WhITE HeART OR BiG-BUD HiCKORY{Hicoria alba)A tall forest tree, up to loo feet. Wood much like thatof Shagbark, but not quite so heavy (51 lbs.). Its barkis smooth and furrowed like that of the Pignut. Its leaveslike those of the Shagbark, but it has 7 to 9 leaflets, insteadof 5 to 7; it has a large terminal bud ^ to f of an inch long,and the leaves have a resinous smell. Its nut in the huskis nearly 2 inches long; the nut shell is 4-ridged toward thepoint, has a very thick shell and small sweet kernel.to Okla. and Fla.MainePignut Hickory (Hicoria glabra)A tall forest tree; 100 and up to 120 feet high. Woodmuch as in the Mockernut; bark smooth and furrowed; notloose plates. Leaves 8 to 12 inches long. Nut slightlyor not at all angular, very thick shelled; the pear shape

Forestry 423of fruit is a strong feature, i| to 2 inches long. Maine toNeb. and south to the Gulf.Gray Birch or Aspen-Leaved Birch {Betula populifolia)A small tree found on dry and poor soil; rarely 50 feethigh. Wood soft, close-grained, not strong, splits in drying,useless for weather or ground work. A cubic foot

424 The Book of Woodcraftweighs 36 lbs. Leaves 2 to 3 inches long. It has a blacktriangular scar at each armpit.Que. south to Md.White, Canoe or Paper Birch (Betula papyrifera)A tall forest tree up to 80 feet high; the source of bark forcanoes, etc. One of the most important trees in the northernforest. Besides canoes, wigwams, vessels and paperfrom its bark, it furnishes syrup from its sap and the irmerbark is used as an emergency food. Every novice rediscoversfor himself that the outer bark is highly inflammableas well as waterproof, and ideal for fire-lighting. Thoughso much like the Gray birch, it is larger, whiter, and withbut small black scars at each limb. The timber is muchthe same, but this weighs 37 lbs. Its leaf and catkindistinguish it; the former is 2 to 3 inches long. AllCanada and south to 111.Yellow Birch,Gray Birch (Betula luiea)A forest tree, of 30 to 50 feet height. Bark obviouslybirch, but shaggy and gray or dull yellow. Wood as inthe others, but reddish. A cubic foot weighs 41 lbs.

Forestry 425Leaves 3 to 4 inches long. Minn, to Newfoundland andsouth to Va.Ironwood, Hard-Hack, Leverwood, Beetle-Wood orHop Hornbeam {Ostyra Virginiana)A small tree; 20 to 30, rarely 50, feet high; named for itshardness and its hop-like fruit. Bark, furrowed. Wood,tough, close-grained, unsphttable. One of the strongest.heaviest and hardest of timbers.A cubic foot weighs over51 lbs. That is, it comes near to Shagbark Hickory in

426 The Book of Woodcraftweight and perhaps goes beyond it in strength and hardness.Leaves 3 to 5 inches long. Fruit if to 2J inches long. Dak.to Nova Scotia and south to Gulf.Bluk Beech, Water or American Hornbeam {Carpinuscaroliniana)A small tree, 10 to 25, rarely 40, feet high; bark,smooth. Wood hard, close-grained, very strong; much likeIronwood, but lighter. A cubic foot weighs 45 lbs. Leaves3 to 4 inches long. U. S. east of Missouri River.White Oak {Quercus alba)A grand forest tree; over 100 feet up to 150 feet high.The finest and most valuable of our oaks. The one perfecttimber for shipbuilders, farmers and house furnishers. Itswood is pale, strong, tough, fine-grained, durable and heavy.A cubic foot weighs 46 lbs. I found that when green itweighed 68 lbs. to the cubic foot and of course sank inwater like a stone. Called white from pale color of bark

Forestry 427and wood. Leaves 5 to 9 inches long. Texas to Minn,and easterly.Yellow Oak, Chestnut Oak or Chinquapin Scrub Oak{Quercus Muhlenbergii)A great forest tree; up to 160 feet high; woodas usual, but the heaviest of all, when dry; acubic foot weighs 54 lbs; when green, it is heavier

428 The Book of Woodcraftthan water, and sinks at once. It is much like the chestnutoak but its leaves are narrower, more sharply saw-edgedand its acorns much smaller, about half the size. Itsacorns ripen in one season. Leaves 4 to 6 inches long.La. to Iowa and easterly to Mass.Red Oak {Quercus rubra)A fine forest tree, 70 to 80, or even 140, feet high. Woodreddish brown. Sapwood darker. Hard, strong, coarsegrained,heavy. A cubic foot weighs 41 lbs. It checks,warps, and does not stand for weather or ground work.The acorn takes two seasons to ripen. Apparentlyall those oaks whose nuts take two seasons to ripenhave wood that soon rots. The low flat shape of thecup is distinctive; in fact it has no cup, it has a saucer;leaves 4 to 8 inches long. Mo. to Minn, and east toAtlantic.ScAHLET Oak (Quercus coccinea)Seventy to 80 or even 160 feet high. Scarlet from itsspring and autumn fohage color.The leaves are a little

Forestry 429like those of the Black Oak, but are frond-like with threeor four deep, nearly even, cuts on each side: The acorns ofthis can be easily matched among those of the Black Oak,but the kernel of the Scarlet is white, that of the Black isyellow; they take two seasons to ripen. Wood much asin Red Oak but weighs 46 lbs. per cubic foot.8 inches long. Mass. to Ga. & Iowa.Leaves 4 toBlack Oak, Golden Oak or Quercitron {Quercusveluiina)Seventy to 80 or even 150 feet high. The outer barkThisis very rough, bumpy and blackish; inner bark yellow.yields a yellow dye called quercitron. The leaf is of theScarlet Oak style, but has uneven cuts and usually a largesolid area in the outer half. The wood is hard, coarsegrained,checks, and does not stand for weather or groundwork. A cubic foot weighs 44 lbs. Wis. to Maine andsouth to Gulf.

430 The Boofc of WoodcraftPin Oak or Swamp Oak (Quercus palustris)Fifty to 70 or even 120 feet high, in swampy land. Woodhard, coarse-grained, very strong and tough. Will notstand exposure next to ground. A cubic foot weighs 34lbs. Its acorns take two seasons to ripen. Leaves 4 to 6inches long. In moist woods and along swamp edgesMass. to Iowa and Ark.Beech {Fagus grandifolia)In all North America there is but one species of beech.Itis a noble forest tree, 70 to 80, and occasionally 120 feet

Forestry 431high; readily distinguished by its unfurrowed ashy graybark. Wood hard, strong, tough, close-grained, pale,heavy. Leaves 3 to 4 inches long. A cubic foot weighs43 lbs. Wis. to Nova Scotia and south to Gulf.Chestnut {Castanea dentata)A noble tree, 60 to 80 or even 100 feet high. A cubicfoot of the wood weighs 28 lbs.Mass. to Ind. and Miss.Leaves 6 to 8 inches long.White Elm, Water or Swamp Elm (Ulmus Americana)A tall splendid forest tree; commonly 100, occasionally120 feet. Wood reddish brown; hard, strong, tough, veryhard to split. A cubic foot weighs 41 lbs. Soon rots nearthe ground. Leaves 2 to 5 inches long. Man. to NovaScotia and south to Gulf.Slippery Elm, Moose or Red Elm (Ulmus fulva)Smaller than White Ehn, maximum height about 70feet. Wood dark, reddish, hard, close, tough, strong;durable next the ground; heavy; a cubic foot weighs 43 lbs.Its leaves are larger and rougher than those of the former.


Forestry 433Four to 8 inches long, and its buds are hairy, not smooth.Maine to Minn, and south to Gulf.White ElmSlippery "3. Cork4. Wahoo "Osage Oeange, Bois d'arc, Bodarc or Bow-Wood(Toxylon pomiferum)A small tree, rarely 60 feet high. Originally from themiddle Mississippi Valley, now widely introduced as a hedgetree. Famous for supplying the best bows in Americaeast of the Rockies. Wood is bright orange; very hard,elastic, enduring and heavy. Leaves 3 to 6 inches long.A cubic foot weighs 48 lbs,

434 The Book of WoodcraftOsage OrangeTulip Tree, White-Wood, Canoe Wood or YellowPoplar (Liriodendron Tulipifera)One of the noblest forest trees, ordinarily loo feet, andsometimes 150 feet high. Noted for its splendid cleanstraight coliman; readily known by leaf, 3 to 6 inches long,and its tulip-like flower. Wood soft, straight-grained,brittle, yellow, and very light; much used where a broadsheet easily worked is needed but will not stand exposureto the weather; is poor fuel; a dry cubic foot weighs 26 lbs.Mississippi to Atlantic, L. Ontario to Gulf.Sassafras, Ague Tree (Sassafras sassafras)Usually a small tree of dry sandy soil, but reaching 125feet high in favorable regions. Its wood is dullorange, soft, weak, coarse, brittle, and light. A cubicfoot weighs 31 lbs. Very durable next the ground.Leaves 4 to 7 inches long. Maine to Iowa and Texas toAtlantic.

Forestry 435

436 The Book of WoodcraftSweet Gum, Star-Leaved or Red Gum, Bilsted, AlligatorTree or Liquidambar {Liquidambar Styraciflua)A tall tree up to 150 feet high of low, moist woods, remarkablefor the corky ridges on its bark, and the unsplitablenature, of its weak, warping, perishable timber.Heart-wood reddish brown, sap white; heavy, weighing37 lbs. to cubic foot. Leaves 3 to 5 inches long. Mass. toMo. and south to Gulf.Sycamore, Plane Tree, Buttonball or Buttonwood{Platanus occidentalis)One of the largest of our trees; up to 140 feet high; commonlyhollow. Wood, light brownish, weak; hard to split;Jieavy for its strength. A cubic foot weighs 35 lbs. Little

Forestry 437use for weather work. Famous for shedding its bark aswell as its leaves. Leaves 4 to 9 inches long. Canada tothe Gulf.Red-Bud or JudasTree {Cercis canadensis)Small tree of bottomlands, rarely 50 feethigh; so called from itsabundant spring cropof tiny rosy blossoms,coming before theleaves, the latter 2 to6 inches broad. "Judastree" because it blushed when Judas hanged himselfon it (Keeler.) Its wood is dark, coarse and heavy.

438 The Book of WoodcraftA cubic foot weighs 40 lbs. Md. to Iowa and southward.Sugar Maple, Rock Maple or Hard Maple(Acer saccharum)A large, splendid forest tree, 80 to 120 feet high; red inautumn. Wood hard, strong, tough and heavy but notdurable. A cubic foot weighs 43 lbs. It enjoys with Beech,Hickory, etc., the sad distinction of being a perfect firewood.Thanks to this it has been exterminated in some regions.M»*/«Bird's-eye and curled Maple are freaks of thegrain. Leaves 3 to 5 inches long. Its sap producesthe famous maple sugar. Man. to Nova Scotia and southto Gulf.Silver Maple, White or Soft Maple {Acer saccharinum)Usually a little smaller than the Sugar Maple and muchinferior as timber. Wood hard, close-grained. A cubicfoot weighs 33 lbs. Leaves 5 to 7 inches long. This treeproduces a little sugar. It is noted for its yellow foliagein autumn. Nova Scotia to Minn, and south to Okla.and Ga.

Forestry 439Red, Scarlet, Water or Swamp Maple (Acer rubruni)A fine tree the same size as the preceding. Noted forits flaming crimson foKage in fall, as well as its red leafstalks,flowers and fruit earlier. Its wood is light-colored,tinged reddish, close-grained, smooth with varieties ofgrain, as in Sugar Maple; heavy. A cubic foot weighs 39lbs. Leaves 2 to 6 inches long. Que. to Minn, and So.to Gulf.Box Elder or Ash-Leaved Maple {Acer Negundo)A small tree, 40 to 50 up to 70 feet high, found chieflyalong streams. Wood pale, soft, close-grained, hght. Acubic foot weighs 27 lbs. Poor fuel. Makes paper-pulp.Leaflets 2 to 4 inches long. Mass. to Br. Col. south toMex. and Ala.

440 The Book of WoodcraftBasswood, White-wood, Whistle-wood, Lime or Linden{Tilia americana)A tall forest tree 60 to 125 feet; usually hollow when old.Wood soft, straight-grained, weak, white, very light. Acubic foot weighs 28 lbs. It makes a good dugout canoeor sap trough. The hollow trunk, split in halves, was oftenPoor firewood, and soonused for roofing (see log-cabin).rots, makes good rubbing-sticks for friction fire.Its inner

Forestry44Ibark supplies coarse cordage and matting. Its buds areoften eaten as emergency food. Leaves 2 to 5 inches wide.Man. to Nova Scotia and south to Texas.Sour Gum, Black Gum, Pepperidge or Tupelo {Nyssasylvatica)A forest tree up to no feet high; in wet lands.Woodpale, very strong, tough, unsplittable and heavy. A cubicfoot weighs 40 lbs. Used for turner work, but soon rotsnext the ground. Leaves 2 to 5 inches long. Mass. toWis. and south to Gulf.

442 The Book of WoodcraftWhite Ash (Fraxinus americana)A fine forest tree on moist soil: 70 to 90 or even 130 feethigh. Wood pale brown, tough, and elastic. Used forhandles, springs, bows, also arrows and spears; heavy.Acubic foot weighs 41 lbs. Soon rots next the groimd.Called white for the silvery under sides of the leaves; theseare 8 to 12 inches long; each leaflet 3 to 5 inches long.Miss. Valley and east to Atlantic.

Forestry 443Black Ash, Hoop Ash or Water Ash (Fraxinusnigra)A tall forest tree of swampy places; 70, 80, or rarely 100feet high. Wood dark brown, tough, soft, coarse, heavy.A cubic foot weighs 39 lbs. Soon rots next to the ground.'\Late in the spring to leaf, and early to shed in the fall.Theleaves are 12 to 16 inches long; its leaflets except the lasthave no stalk, they number 7 to 11, are 2 to 6 inches long.Nova Scotia to Man. and south to Va.RECOMMENDED"The Forester's Manual," or Forest trees of EasternNorth America, a fully illustrated Manual with mapshowing range of each species. By Ernest ThompsonSeton, published by Doubleday, Page & Co., net, 50c. andnet, $1, according to binding."Our Native Trees," By Harriet L. Keeler, 1900.Charles Scribner's Sons, New York City. Price, $2.

XVL Some Indian WaysTeepees(From Ladies' Home Journal, September, 1902)MANYisfamous campers have said that the Indianteepee is the best known movable home. It isroomy, self-ventilating, cannot blow down, andthe only tent that admits of a fire inside.Then why is it not everjrwhere used? Because of thedifficulty of the poles.your poles.If on the prairie, you must carryIf in the woods, you must cut them at eachcamp.General Sibley, the famous Indian fighter, invented ateepee with a single pole, and this is still used by our army.But it wiU not do for us. Its one pole is made in part ofiron, and is very cumbersome as well as costly.In the "Buffalo days" the teepee was made of buffaloskin; now it is made of some sort of canvas or cotton, but itis decorated much in the old style.I tried to get an extra fine one made by the Indians,especially as a model for our boys, but I found this no easymatter.I could not go among the red folk and order it asin a department store.At length I solved the difficulty by buying one readymade, from Thunder Bull, a chief of the Cheyennes.It appears at the left end of the row of teepees headingthis chapter.

;Some Indian Ways 445This is a 20-footer and is large enough for 10 boys to]live in. A large one is easier to keep clear of smoke, but'most boys will prefer a smaller one, as it is much handier,cheaper, and easier to make. I shall therefore give theworking plan of a lo-foot teepee of the simplest form —the raw material of which can be bought new for about$S-It requires 22 square yards of 6- or 8-ounce duck, heavyunbleached muslin, or Canton flannel (the wider the better,as that saves labor in making up), which costs about $4;100 feet of yV-inch clothesline, 25 cents; string for sewingrope ends, etc., 5 cents.Of course, one can often pick up second-hand materialsthat are quite good and cost next to nothing. An oldwagon cover, or two or three old sheets, will make the teepee,and even if they are patched it is all right; the Indianteepees are often mended where bullets and arrows havegone through them. Scraps of rope, if not rotted, willwork in well enough.Suppose you have new material to deal with. Get itmachine run together 20 feet long and 10 feet wide.Laythis down perfectly flat (Cut I). On a peg or nailat A in the middle of the long side put a lo-foot cord loosely,and then with a burnt stick in a loop at the other end drawthe half-circle BCD. Now mark out the two little trianglesat A.A E is 6 inches, A F and E F each one foot;the other triangle, A R G, is the same size.Cut the canvasalong these dotted Unes. From the scraps left over cuttwo pieces for smoke-flaps, as shown. On the long cornerof each (H in No. i, I in No. 2) a small three-cornered pieceshould be sewed, to make a pocket for the end of the pole.Now sew the smoke-flaps to the cover so that M L of No.I is neatly fitted to P E, and N O of No. 2 to Q D.Two inches from the edge B P make a double row of holes

446 The Book of Woodcrafteach hole is i^ inches from its mate, and each pair is 5 inchesfrom the next pair, except at the 2-foot space marked"door," where no holes are needed.3 JE =A- ft J)DoorI i < : « s IDoor"^^'^^^'Pattern of 10-Foot Teepee.-t.9Cut IThe Complete Teepee Cover— Unornimentcd.A — Frame lor Door.JB— Door Completed'Cut IIThe holes on the other side, Q D,. must exactly fit 01.these.At A fasten very strongly a 4-root rope by the middle.

Some Indian Ways 447Fasten the end of a to-foot cord to Jhem a rope all along in the bottom, BCD.and another to K;Cut 12 piecesof rope each about 15 inches long, fasten one firmly to thecanvas at B, another at the point D, and the rest at regulardistances to the hem rope along the edge between, for pegloops. The teepee cover is now made.For the door (some never use one) take a limber saplingfeet long, also one 22 inches long. Bendf inch thick and 5Ithe long one into a horseshoe and fasten the short oneacross the ends (A in Cut II). On this stretch canvas,leaving a flap at the top in the middle of which twosmall holes are made (B, Cut II), so as to hang the door ona lacing-pin. Nine of these lacing-pins are needed. Theyare of smooth, round, straight, hard wood, a foot long andI inch thick. Their way of skewering the two edges togetheris seen in the Omaha teepee at the end of the hnebelow.STORM CAP OR BULL-BOATDuring long continued or heavy rains, a good deal ofwater may come in the smoke vent or drip down thepoles. To prevent this the Missouri Indians would usea circular bull-boat of rawhide on a frame of willows asa storm cap.For a twelve-foot teepee the storm cap should be aboutfour feet across and eighteen inches deep, made of

44^ The Book of Woodcraftcanvas with a hem edgdin which is a limberrod to keep it in circularshape.It is usuallyput on with aloose teepee pole, andsits on top of the polesas shown, held downif need be by cords toitsedge.The poles should beshort and even for this.PUTTING VP THE TEEPEETwelve poles also are needed. They should be as straightand smooth as possible; crooked, rough poles are signs of abad housekeeper — a squaw is known by her teepee poles.They should be 13 or 14 feet long and about i inch thickat the top.Two are for the smoke-vent; they may be moreslender than the others. Last of all, make a dozen stoutshort pegs about 15 inches long and about i| inches thick.Now all the necessary parts of the teepee are made.This is how the Indian tent is put up : Tie three* poles togetherat a point about i foot higher than the canvas, spreadthem out in a tripod the right distance apart; then lay theother poles (except three including the two slender ones) inthe angles, their lower ends forming a small circle. Bindthem all with a rope, letting its end hang down inside for ananchor.Now fasten the two ropes at A Cut I to the stoutpole left over at a point 10 feet up.Raise this into its place,and the teepee cover with it, opposite where the door is to be.Carry the two wings of the tent around till they overlapand fasten together with the lacing-pins. Put the end of a*Soine use four and find it stroogtr.

Some Indian Ways 449vent-pole in each of the vent flap pockets, outside ofteepee. Peg down the edges of the canvas at each loop.Stretch the cover by spreading the poles. Hang the dooron a convenient lacing-pin. Drive a stout stake inside theteepee, tie the anchor rope to this and the teepee is readythe3"? jft i.|. fcntli /*«'

4SO The Book of Woodcraftlittle open or raise the bottom of the teepee cover alittle on the windward side. If this makes too much draughton your back, stretch a piece of canvas between twoDecoiations of a Teepee and Two Examoles ol Doors.or three of the poles inside the teepee, in front of the openingmade and reaching to the ground, The draught will go upbehind this.

1Some Indian Ways 45By these tricks you can make the vent draw the smoke.But after all the main thing is to use only the best anddriest of wood. This makes a clear fire. There willalways be more or less smoke 7 or 8 feet up, but it worriesno one there and keeps the mosquitoes away.RED — AU parts marked so: UilUUU •Smoke-flaps and all tops of teepees, stemof pipe, lower half-circle under pipe, middle part of bowl, womid on sideof £lk, blood falling and on trail; Horse, middle Buffalo, two inner barsof pathway upback;.also short, dark, cross-bars, spot on middle of twodoor-hangers, and fringe of totem at top of pathway, and two black lineson doorway.YELLOW— AU parts marked so: 'ESSSUpper half-circle under pipe stem,upper half of each feather on pipe; horseman with bridle, saddle and onehindfoot of Horse; the largest Buffalo, the outside upright of the pathway;the ground colors of the totem; the spotted cross-bars of pathway; thefour patches next the ground, the two patches over door, and the ringsof door-hanger.GREEN — All parts marked so. ft^^*^^ Bowl of pipe, spot over it; feathertips of same; Elk, first Buffalo, middle line on each side pathway, andaround teepee top; two dashed cross-bars on totem and dashed cross-barson pathway; bar on which Horse walks; lower edge and line of spots onupper part of door.hairy-wolf's TEEPEIMarked with a peace pipe in Cut p. 444 is Hairy-Wolf'steepee. I came across this on the Upper Missouri in 1897.

452 The Book of WoodcraftIt was the most brilliant affair I ever saw onthe Plains,for on the bright red ground of the canvas were his totemsand medicine, in yellow, blue, green, and black. The dayI sketched it, a company of United States soldiers underChipewyan teepees with separate smoke flap^^&

""Some Indian Way§ 453her a quarter. She smiled, because she knew it would buysweetmeats.Then I said: "Little Fawn, run and tell your father that Iam his friend, and I want to see his great red teepee.No. 1. No.S. No. 3.No. 4. No. 6. No. 6.No. 7. No. 8. No. 9.Various tepees (smoke poles left out)."My father hates"The Fawn" came back and said,you.""Tell your mother that I will pay if she will put upthe teepee.

454 The Book of Woodcraft"The Fawn" went to her mother, and improving myoffer, told her that "that white man will give much moneyto see the red teepee up."The squaw looked out. I held up a doUar and got onlya sour look, but another squaw appeared. After someThehaggling they agreed to put up the teepee for $3.poles were already standing. They unrolled the greatcloth and deftly put it up in less than 20 minutes, but didnot try to put down the anchor rope, as the ground was toohard to drive a stake into.My sketch was half finished when the elder woman calledthe younger and pointed westward. They chatteredtogether a moment and then proceeded to take down theteepee. I objected. They pointed angrily toward thewest and went on. I protested that I had paid for theright to make the sketch; but in spite of me the youngersquaw scrambled like a monkey up the front pole, drewthe lacing-pins, and the teepee was down and rolled up inten minutes.I could not understand the pointing to the west, but fiveminutes after the teepee was down a dark spot appeared;this became a cloud and in a short time we were in the midstof a wind-storm that threw down all teepees that werewithout the anchor rope, and certainly the red teepee wouldhave been one of those to suffer but for the sight and foresightof the old Indian woman.ARTAll students of the Indian art are satisfied that in this wefind the beginnings of something that may develop into agreat and original school of decoration. Not havinglearned their traditions, conventions, and inner impulse,we believe that at present we shall do best by preserv-

Some Indian Ways 455ing and closely copying the best of the truly native productions.Therefore, in decorating teepees, etc., we use only literalcopies of the good Indian work.vr.lf z.ni T)«r ^"a'J.:;'^..•j;,,- s,;-,/-INDIAN SEATSMost boys are glad to learn of something they can maketo seU for money. So I shall give you some designs forhousehold furniture that every scout can make — they arenot mission, but quite as serviceable and much more of anovelty : I mean real Indian furniture. It is very safe to saythat everything you need in camp, from hair-combs to beds,blankets, and signboards, wasmade by the Indian in amore original way than any of us can expect to reach withouthelp.Very few of the Plains Indians made furniture, as weunderstand it, but those on the West Coast did. We mayfollow many of their designs exactly.One of the simplest and most useful things isthe lowstool. Many of these are shown in Cuts I and II. Thesedesigns are closely copied after West Coast Indian work,though originally used to decorate boxes.A chief's chair (e, f, g, h) is a fine thing to make for aLodge-room or for sale, but in camp we seldom see anythingso elaborate. Indeed, few fellows feel like doingcabinet work when out under the trees. They are notthere for that purpose. In several cases we have made afine throne for the chief out of rough, field stone; i in

^ " I45^ The Book of WoodcraftS!^y..V.-.>V:.-.r,--:i-« -'•: :

Some Indian Ways 457Cut n

458 The Book of WoodcraftCut II is an example of this. The seat should be notmore than two feet .from the ground, and even at thatheight should have a footstool.The stool J isof white man's construction, but Indiandecoration, in red, black and white.The log seat, or Council seat, K, is a useful thing that eachBand should make in the Council ring. It is simply a logflattened on top, on the front side.It has a board back,supported on two or three stakes, as shown in L.designed for the "Otters."This isHEAD-BANDEach brave needs a head-band. This holds his feathersas they are won and his scalp if he wears one is fastened to itbehind. It consists of a strip of soft leather, long enough togo around the head and overlap by two inches; it is fastenedat the rear, with a lace through the four holes, like the laceof machine belting. A bead pattern ornaments the frontand it may be finished at each side in some broader design.It is the foundation for the warbonnet and has places fortwenty-four feathers (two eagle tails). See Warbonnetlater.

Some Indian Ways ^459The feathers are made of white quill feathers, the tip dyeddark brown or black; a leather loop is lashed to the quill endof each to fasten it on to the head-band. Each featherstands for an exploit and is awarded by the Council.oval of paper is glued on near the high end. This bears asymbol of the feat it commemorates. If it was GrandCoup or High Honor, the feather has a tuft of red horsehairlashed on the top.AnWARBONNET OR HEADDRESSITS MEANINGThe typical Indian is always shown with a warbonnet, orwarcap, of eagle feathers. Every one is famiUar with thelook of this headdress, but I find that few know its meaningor why the Indian glories in it so.In the days when the Redman was unchanged bywhite men's ways, every feather in the brave's headdresswas awarded to him by the Grand Council for some greatdeed, usually in warfare. Hence the expression, "a featherin his cap." These deeds are now called coups (pronouncedcoo), and when of exceptional valor they weregrand coups, and the eagle's feather had a tuft of horsehair,or down, fastened on its top. Not only was eachfeather bestowed for some exploit, but there were alsoways of marking the feathers so as to show the kindof deed.Old plainsmen give an exciting picture in Indian life afterthe return of a successful war party. All assemble in theGrand Council lodge of the village. First the leader of theparty stands up, holding in his hands or having near him thescalps or other trophies he has taken, and says in a loudvoice:" Great Chief and Council of my Nation, I claim a grandcoup, because I went alone into the enemy's camp and'

""460 The Book of Woodcraftlearned about their plans, and when I came away I met oneof them and killed him within his own camp.Then if all the witnesses grunt and say: "Hul" or "HowlHowl " ("So — it is so ") the Council awards the warrior aneagle feather with a red tuft and a large red spot on the web,which tell why it was given.The warrior goes on: "I claim grand coup because Islapped the enemy's face with my hand (thereby warninghim and increasing the risk) before I killed him with myknife."A loud chorus of"Howl How! Howl" from the otherssustains him, and he is awarded another grand coup."I claim grand coup because I captured his horse whiletwo of his friends were watching.Here, perhaps, there are murmurs of dissent from thewitnesses ; another man claims that he also had a hand in it.There is a dispute and maybe both are awarded a coup, butneither gets grand coup. The feathers are marked with ahorseshoe, but without a red tuft.The killing "of one enemy might (according to Mallery4 Ann. Eth. p. 184) confer feathers on four different men— the first, second, and third to strike him, and the onewho took his scalp.After the chief each of the warriors comes forward in turnand claims, and is awarded, his due honors to be worn everafterward on state occasions. All awards are made andall disputes settled by the Council, and no man would dreamof being so foolish as to wear an honor that had not beenconferred by them, or in any way to dispute their ruling.In the light of this we see new interest attach to the headdressof some famous warrior of the West when he is shownwith a circle of tufted feathers around his head, and thenadded to that a tail of one hundred or more reaching to theground or trailing behind him. We know that, like the

Some Indian Ways 461rows of medals on an old soldier's breast, they are the recordof wonderful past achievements, that every one of them waswon perhaps at the risk of his life. What wonder is it thattravelers on the plains to-day tell us that the Indian valueshis headdress above all things else. He would usually preferto part with his ponies and his teepee before he will giveup that array of eagle plumes, the only tangible record thathe has of whatever was heroic in his past.PLENTY-COUPSI remember vividly a scene I once witnessed years ago inthe West when my attention was strongly directed to thesignificance of the warbonnet. I was living among a certaintribe of Indians and one day they were subjected to apetty indignity by a well-meaning, ill-advised missionary.Two regiments of United States Cavalry were camped near,and so, being within the letter of the law, he also had powerto enforce it. But this occurrence was the last of a longseries of foolish small attackson their harmless customs,and it roused the Indians, especiallythe younger ones, tothe point of rebelhon.A Grand Council was caUed.A warrior got up and made astrong, logical appeal to theirmanhood—a tremendously stirringspeech. He worked them /all up and they were ready to ijgo on the warpath, with him tolead them. I felt that my scalpwas in serious danger, for an \outburst seemed at hand.^

462 The Book of WoodcraftBut now there arose a big, square-jawed man, who hadsmoked in silence. He made a very short speech. It wasfull of plain, good sense. He told them what he knew aboutthe United States Army — how superior it was to all theIndian tribes put together, how hopeless it was to fight it—and urged them to give up the foolish notion of the warpath.His speech would not compare with that of theother.He had neither the fire nor the words — he had noteven the popular sympathy, and yet he quelled the disturbancein his few sentences, and as I looked there dawnedon me the reason for his power. While the gifted orator ofthe big words had in his hair a single untufted eagle feather,the other, the man with the square jaw, had eagle feathersall around his head and trailing down his back and two feetDETAILS OF THE WAEBONNEXThe plab white Goose or Turkey feather.The same, with tip dyed black.The same, showing ruff of white down lashed on with wax end.The same, showing leather loop lashed on for the holding lace.The same, viewed edge on.The same, with a red flannel cover sewn and lashed on the quill. This is a "coup feather."The same, with a tuft of red horseliair lashed on the top to mark a "grand coup" and(a) a thread through the middle of the rib to hold the feather in proper place, Thisleather is marked mtb the symbol of a grand coup in target shooting.

. TheSome Indian Ways 463tip of a feather showing liow the red horsehair tuft is lashed on with fine waxedthread.The groundwork of the warbonnet made of any soft leather, (a) a broad band, to go roundthe head laced at the joint or seam behind; (6) a broad tail behind as long as needed tohold all the wearer's feathers; (c) two leather thongs or straps over the top; (d) leatherstring to tie under the chin; (e) the buttons, conchas or side ornaments of shells, silver,horn, or wooden disks, even small mirrors and circles of beadwork were used, and sometimesthe conchas were left out altogether; they may have the owner's totem on them,usually a bunch of ermine tails himg from each side of the bonnet just below the concha.A bunch of horsehair will answer as well; (hh) the holes in the leather for holdingthe lace of the feather; 24 feathers are needed for the full bonnet, without the tail,so they are put less than an inch apart; (in) the lacing holes on the 1^; this is as longas the wearer's feathers call for; some never have any tail.Side view of the leather framework, showing a pattern sometimes used to decorate thefront.12 and 13. Beadwork designs for front band of bonnet; all have white grounds.No. II (Arapaho) has green band at top and bottom with red zigzag. No. 12 (Ogallala)has blue band at top and bottom, red triangle; the concha is blue with three whitebars and is cut off from the band by a red bar. No. 13 (Sioux) has narrow hand aboveand 'broad band below blue, the triangle red, and the two little stars blue with yellowcentre.The bases of three feathers, showing how the lace comes out of the cap leather, throughthe eye or loop on the bottom of the quill and in again.The completed bonnet, showing how the feathers of the crown should spread out, alsoshowing the thread that passes through the middle of each feather on inner side to holdit in place; another thread passes from the point where the two straps (c in 9) jointhen down through each feather in the tail.

464 The Book of Woodcrafton the ground behind him, and every one of them with abright red tuft of horsehair at its top, and I knew then thatI was Ustening to the voice of Plenty-Coups, the mostfamous chief on the Upper Missouri, and I realized how afew words from the man of deeds will go further than all thestirring speeches of one who has no record of prowess toback up his threats and fiery denunciations.MAKING THE WAEBONNETMost modern warbonnets take the crown of a felt hat asa basis, but the ancient way was to use a broad buckskinband, as shown in the illustration.#--.-mTail feathers of the war eagle were considered essentialI should beat one time, but many others are now used.sorry to increase a demand which would stimulate pursuit ofa noble bird already threatened with extinction.Most of the big feather dealers have what are known as"white quills." These are wing feathers of swans and are

Some Indian Ways 465sold at about 25 cents a dozen. These, when the tips aredyed brown, make a good substitute for eagle feathers.They are still more like if a little down from a white henbe lashed on.The process of lashing a leather loop on the quill with awaxed thread, and of fastening a red tuft of horsehair onthe top for the grand coup are sufl&ciently shown in theabove illustration.INDIANCOSTUMEWar shirt.Next to the Indian warbonnet, the war shirtor coat is the most effective part of the costume. Thismay be made out of leather, khaki, woolen stuff, or evenmuslin. The finest ones used to be made of tanned deerskin, but those are very expensive. Buff-tanned calf orsheep skins, such as may be got at any leather shop, arequite as good for our purpose.It takes two or even threeskins to make a war shirt. Sheep costs about 60 or 70cents a skin, and calf at least double or even three timesthat, so that a good strong khaki at one third the price ofsheep is likely to be more popular.The pattern for making the war shirt is much like that ofa common cotton shirt, except that it has no tucks.It fitsa little more closely to the body while the sleeves are looseand without wristbands. In sewing it is usual to put intoeach sleeve at the back of the arm a long piece of leatherthree or four inches wide, and this is cut into fringe afterward.The bottom of the coat also is decorated with fringe.The oldest style of war shirt was closed at the throat withtie strings, but some of the Indians used buttons after theysaw how convenient they were.The decorations are the most Indian part of it. Twokinds are in good usage: one, embroidery of quills or beads;

466 The Book of Woodcraft/ the other, painted figures. Fine effects can be secured ineither way.The first illustration shows a war shirt of the beadedstyle. These strips of beadwork are prepared on one of thebeadlooms and sewn on afterward. The second is a quillworkdevice.This is, of course, a mere suggestion. One may varyit in any way, though it wiU be found best always to use butBeaded war shirt,etc.few colors in the beads.In unskilled hands a bead patternof two colors is better than one of four colors.Bands of beadwork may be added on the outside of eacharm in front of the fringes, as well as around the outer halfof each cuff at the bottom, or they may be omitted altogetherand the decorations done with paint. The Indiansused native paints and dyes ground up in a mixture of rosin

Some Indian Ways 467and grease. Black was made of soot taken from thebottom of a pot. Red, yellow, and white were made of clayQuill worked war shirtroasted and powdered. But common painters' oil colorswill do very well if thinned out with turpentine.Cotton costumes are used very often on the stagein Indian scenes; and when the ghost dance was danced in

whde.,468 The Book of Woodcraft.^7occ^s/«,7â£tt OjF z^rvbber-soUcl shoe. or^'»ti,K.Cmbroiciiry of si'LK ,rzcl . bioz.\ )tLUw"'"""• ^^r'^''''-^^""''Making a Moccasin

.Some Indian Ways 469Dakota by the Sioux, under Sitting Bull and Short Bull,nearly every one of the dancers appeared in a war shirt ofpainted cotton, made in some cases of old cotton flour sack.Magnificent examples of war shirts are now to be seen inmost museums. Many also are pictured in the Reports ofthe Bureau of Ethnology at Washington.Leggings. The leggings are best made as ordinarytrousers, embellished with fringe and beadwork on the sides.Moccasins are a staple article of trade; but I have foundnothing better or more serviceable than a pair of ordinaryrubber-soled sneaks, decorated with a few beads or a fringe.War Clubs. The only use we have for these is in thedancing or the ceremonies. They are most easily made of ,wood, and should be about twenty inches long. Painted withordinary oil colors and embelhshed with tufts of horsehairor feathers, they are very picturesque as well as easily made.Paddles. The best designs I ever saw for painting paddlesare those of the West Coast Indians. These are shownin three colors, black, white, and red — the red being theportions cross-lined.Drum. While an ordinary boughtdrum does very well for dancing, sometribes make their own, using a section ofa hollow tree(or in some cases a smallbarrel) covered with untanned calf skin.It is soaked till soft, scraped clear ofhair, and tightly stretched over each endof the hollow log. As it dries, it shrinksand becomes very tense, giving a gooddrimi sound. Usually it is tuned up by jh, ir«i,>,r. 2.v/arming at the fire before use.Peace Pipe. The favorite peace pipe was of the redpipe stone, but I have seen many made of wood. The twoshown are in my own collection.

470 The Book of WoocJcfaft33 (Tic/ws fohrf

Some Indian Ways 471THE INDIAN OR WILLOW BEDThe only bed I know of which is light, portable, scoutlike,made of wildwood stuff that can be got anywhere,and costing nothing but a httle labor, is the willow or prairiebed used by all the Plains Indians.This is how it is made: On your first short hike to thecountry go to some stream bank or swamp, and cut aboutseventy straight rods of red willow (kinnikinik), gray willow,arrow-wood, or any straight shoots, each about as thick as apencil, when peeled, except one or two that are larger,up to half an inch thick; and all thirty inches long. Tiethem up in a tight bundle with several cords until you gettime to work them. Peel them, cut a sHght notch in thebutt of each rod, three quarters of an inch from the end,and you are ready to make the bed.And here I may say that some fellows, who could not getto the country to cut willow rods, have used the ordinarybamboo fishing-poles. These are sawed up in 30-inchlengths and spUt to the necessary thinness; the butt endyields four or even five of the splints, the top, but one.This answers well, and three poles furnish material enoughfor the bed. This is allowable because, though the stuff isnot of our own woods, it is American; it grows in theSouthern States. One or two fellows in town have madethe bed of dowels from a furniture factory.Now get a ball of cord, that will stand a 25-lb. pull,a ball of fine linen thread, and a piece of shoemakers' wax,to complete your materials.Ifoutdoors, you can stretch your cords, between twosmall trees about seven feet apart, but it is much easier ifyou make a rough frame of strips or poles seven feet bythree inside ,to work on.Cut four pieces of the cord, each about twenty feet long.

472 The Book of WoodcraftDouble each and tiea 3-inch hard loop in the middle.Twist these doubled cords and put them on a frame (CutNo. i), fastened to nails as at A B, the surplus cord wrappedaround the frame, and the others as at C D E F G and H.M-,I'llatHJtQii fju;ring liJfeiHiî ellft^Vrr-^T --fOHWWi!'''';o»ic -red I* infilACt,,CUT NO. I.Take one of the heaviest rods, say a half-inch one, for astarter. With a pointed stick, open the two strands of thetwisted cord, and set the rod tight against the knots I J K L.Now set a second rod in place below the first, seeing thattwo twists of the string are between each road and that thespace separating them is one inch. Keep alternating buttsand tops. At each point, that is at four places on each rod,make a lashing of waxed thread, holding rod and cordstogether (No. 2). I have seen beds with only two lashings,that is, one at each end, but four lashings is the sound andsafe plan.moX.TheSi>lltot finiik. AiishÛUlif/iecf. llktiilb.When the rod-work is six feet long, it is time to taper off.Put in one big rod for a finish, and tie hard loops in the

Some Indian Ways 473cords at this point. Then, using shorter rods, make anarrower part about eighteen inches high for a head.Finally, cover this head with a piece of brown khaki orcanvas which should be decorated with the band's colorsand totem, either painted or done in beadwork, or in coloredcottons that are cut out and sewed on (Cuts Nos. 3 and 4).— .— -Ji ^j. Hook f orWatt/itJO.i. ytx'ioui htidJ • Cîi'Vi.S Co^rerin^N».*. WlUew btei . Wi/fc SCt-ck Wolf tottmIt is well to add also a wooden hook for one's watch (a andb, Cut No. 3) and a pocket for matches and money, etc., atnight.The Indians often elaborated these beds to a great extentwhen in permanent camps. Each rod was selected, perfectlystraight, thinned at the butt end, to be uniform, andan extra piece added at the bed, head and foot, to curl upas end-boards. That at the head was elaborately dcco-

474 The Book of Woodcraftrated with symbols in beadwork. The illustration (No. 5)shows a beautiful beaded bed-head in my possession; notonly the head, but the edges all around, are bound with redflannel.When in use the bed is laid with the ends of the rodsNo.^ The btlcUci hi^ci.resting on two 4-inch poles, which are set firmly twentysixinches apart; and the bed is staked at the cornersthrough the loops to hold it in place (Cut No. 6). CutNo. 7 shows a fine specimen of an Arapaho bed all ready foruse. When we can get no poles, we lay down a couple ofboards or rods to carry the ends of the bed, and then dig the

Some Indian Ways 475ground out in the middle. By means of two tall stakesthe head part is held upright.When packed up the bed isrolled. It weighs about five pounds.Of course, you always need as much under you as over you.Couched on such a natural spring mattress as the willowbed you sleep in perfect comfort.In. f}(zce.No. 7. ARAPAHO BED OF WILLOWS. 14th ANN.Rep. Bur. Am. Ethn. P. 963For those who wish to complete its sumptuousness a rushpr grass mat may be added. (See Camp Loom.)After long use the willows get bent, to prevent thisthe bed should be turned over every few days.INDIAN PAINTSPaints for the body are mixed with grease or tallow fromsome animal.

"476 The Book of WoodcraftPaints for ornamenting robes are mixed with water.(Clark: "Sign Language.")Paints for lodges, totem poles, etc., were made durableby slowly melting or mixing into the grease enough rosin tomake it sticky. This formed their paint oil.Red. Before they had the white man's vermihon theyused a certain stiff yellow clay (brick clay) which, whenburnt, turned dull red—i. e., brick color. This they powderedand mixed with the grease oil.In some parts of the country there are springs stronglyimpregnated with iron.A log of wood dug out of this — orfailing that an armful of chips long soaked in it — whentaken out, dried and burnt yielded ashes of a beautifulrosy color. These worked up into a very pretty red.Yellow. Yellow clay or ochres are common in clayregions and furnish a dull yellow. Clark says that theflower of the prairie, goldenrod, yieldsa good yellow: alsothe bright yellow moss one sees on the trunks of pine treesin the Rockies. When dried and powdered this makes asort of chrome yellow, and is also used as a dye."The Sioux use buU-berries" for yellow. (Clark.)Blue. They had no good blue. Blue clays come nearestto the color. Sometimes black and white mixed wereused.Black. Soot and charcoal, ground into the paint oil,made a good black.White. For white they used white clays, which are commonin some regions, or burnt shells, finely powdered."Generally speaking. Black means joy: White, mourning:Red, beauty: and an excessive use of any of these orother colors, excitement.""When painting for war, they use many stripes and ringsof different colors, but on returning only black-coloredpaint is used.

Some Indian Ways 477"After killing an enemy, the lower part of the face mightbe painted black. " (Clark.)Painting was universal among Indians. They did it tobeautify themselves and also to protect the skins from theweather. Though we condemn them for the practice,most of our women and a great many of our men do thesame thing for the same reason.Zuni eagles 23 Am. Rep. B. A. E.INDIAN DYESThe dyes used to stain porcupine quills, spruce roots, andother strong material, of which they made ornaments andutensils, were very numerous, and some of them verybeautiful.Red. Soak the roots in the juice of the Squaw-berry —BHtum or Mis-caw-wa. Many other berries give red orpurple.Black.berries of sumac, orBoil the roots, etc., with the bark, branches, andmaple, with some iron in the pot.the bark and chips of oak and softYellow. A beautiful yellow is made by boiling the innerbark of golden or black oak. Or the root of yellowroot orhydrastis. In the Rocky Mountains the yelldw moss»ff pine trees serves.

478 The Book of WoodcraftOrange. By boiling with the inner bark of alder orsassafras.Scarlet. Dye yellow first then dip in red.Most berries and barks yield a dye, and experiments withthem often result in delightful discoveries.NAMING THE CAMP — OR KEEPING THE WINTER-COUNTWhen the return of the Grass-moon told the Indians thatthe New Year had come and that the old year had gone, thecouncil debated the question: By what name shall we rememberthis last year? All names suggested by eventswere brought in. Smallpox Year, White-buffalo Year,Many-scalps Year, and so on. When a decision was reachedthe Keeper of the Winter-count made a pictograph in properplace on the Painted Robe, and so this record was kept.In our tribes we select the name by which each Campoutis likely to be remembered, and enter that in the TallyBook.Thus we have: Camp-nothing-but-rain, Camp-bullyfun,Camp-robin's-nest-on-the-teepee, etc.ARCHERYThe tribe should own a Standard Target — that is, 4 feetacross, circular, made of straw, with a thin oilcloth cover,marked with a 9.6 inch centre of gold (called by some of ourtribes "The Buffalo's Eye"); outside of that a 4.8-inchband of red, next a similar band of blue, next of black, nextof white. Sometimes black rings of the right size aremade to answer.In scoring, the gold is 9, the red 7, the blue 5, tlieblack 3, the white I. The shortest match range for thetarget is 40 yards.reduced to 30 yards.If it is a 3-foot target the match range is

Some Indian Ways 479A target can be made of a burlap sack about five feetsquare. This should be stuffed full of hay or straw, thenflattened by a few quilting stitches put right through with along packing needle. On this the target is painted of exactright size.Each brave should have a bow that pulls from 10 poundsup; about one pound for each year of his age is a safe guidefor boys up to sixteen. He should have at least 6 arrowsand a quiver.The arrows 25 inches long, with 3 feathers,cone-points of steel or iron; brass points are useless. Aguard or bracer for the left wrist is needed, and most boysrequire a glove to protect the fingers of the right hand.Bows can be bought for.. $1 to $5 and arrows from 15cents to $3 each. But it is more creditable if you makethem yourself.HOW TO MAKE A BOWTake a straight, sound piece of cedar, bodark, yew,sassafras, mulberry, apple tree, black locust, ironwood, ash,elm, hickory, or hemlock. Cut it so that it is half sap andhalf heartwood, flat on the sapwood side (or front) andround on the heartwood side (or back) . It should be aboutan inch thick in the middle and tapered off to |- inch at eachend. Cut two notches and put on a strong linen cord,either a bought bow-string or one made of many twistedlinen threads. At one end it is fast to the bow by a timberhitch, at the other by a hard loop.When strung the string should be about 5 inches fromthe bow.Arrows should be 25 inches long, and f of an inch thick.They are made of pine or ash. The Eastern Indians madethem usually of arrow-wood or viburnum shoots.Each should have a conical steel ferrule for head and threefeathers to make it fly true. The feathers are lashed on.

48o The Book of WoodcraftARCHERYa. The bow strung, b. The cord fast at the lower end. c. The cordwith loop at upper end. d. Feather ready to tie on. c. Feathers lashedon. I. Holding.sane:iiliyjT^'.mW^TII^ÎIIiiiiifm.iic3ii iii :ggm^JÛiiacEiSIX SAMPLE ARROWS, SHOWING DIFFERENT FEATHERS.Aha. far-flying steel-pointed bobtail, very good in wind, B is another very good arrow,with a horn point. This went even better than A if there were no wind. C is anOmaha war and deer arrow. Both heads and feathers are lashed on with sinew. The Ionstufts of down left on the feathers are to help in finding it again, as they are snow-white andwave in the breeze. The grooves on the shaft are to make the victim bleed more freely andbe more easily tracked. D is another Omaha arrow with a peculiar owner's mark of ringscarved in the middle. £ is a bone-headed bird shaft made by the Indians of the MackenzieRiver. F is a war arrow made by Geronimo, the famous Apache chief. Its shaft isthree joints of a straight cane. ^The tip is of hard wood, and on that is a fine quartz point;all being lashed together with sinew.

Some Indian Ways 481HOLDING AND DRAWINGIt is very important to begin shooting in correct form andnever change from that if you wish to become a good shot.Grasp the bow in the left hand. Put the arrow on thestring with the right. Hook the first three fingers on thestring one above, two below the arrow. The little fingerand thumb do nothing, (f in upper cut, p. 480).Stand perfectly upright, left side toward the target, theheels 12 inches apart and in exact line from the target.Hold the bow upright and the arrow against the left side ofit, resting on the hand. Draw the cord till the head of thearrow touches the bow and the top of your thumb rests onthe corner of your mouth. You must sight along the arrowfor direction, but guess for elevation.Hold it one second.Release the arrow by straightening your fingers and atthe same time turn your hand back up, but keep the thumbtip at your mouth corner. Do not move the left hand ahair's-breadth till the arrow has struck.Begin practising at very short range and slowly increaseup to the standard, forty yards.Unstring the bow when not in use.THE WABBOW OF THE PENOBSCOTSThis warbow (Tong-bi) is as shown to me by Big Thunder,the Penobscot Chief, at Boston Sportsman's Show,December 12, 1900. He was then seventy-seven years ofage, perfectly straight, and six feet four inches in height.He said that the bow had been in his tribe for over twohundred years; fifty-five years ago it was put in his chargeby his uncle, the late Chief John Nepta.It is made of "hornbeam" in two pieces, loosely joined,with an auxiliary piece in front (AA), to which are attached

482 The Book of Woodcrafttwo long thongs of caribou rawhide. This extra piece isbound to the arms of the main bow by a somewhat looserawhide wrapping.The string is three strips of rawhide, two of them looselytwisted together,the third tightly wrapped around both.Penobscot warbow.Omaha bow, bowcase and quiver.The bow is 5 feet 6^ inches long, and pulls not more than25 pounds, perhaps only 20. It seemed to me a very slowbow.Yet the Chief told me it had killed many men and animals.He had recently shot a two-year-old moose with it.

"Some Indian Ways 483The moose, he said, always Ues down on a wound to getit next the earth, but thereby drives the arrow home.Caribou rawhide, he claims, gets tighter when wet;and hornbeam practicallynever decays or loses itspower with age.The arrow he showedme was without feathersand had a stone head.The notch was very slight,showing that the pinch w^^ „ , ,.,° ^,^"if^ Drawn from hie,grip was necessary. It if ^J'^"c'"^foo^Bo5tra''was -12 inches long, but the / This manner he said was_^ , ,/ general among his people'/FenobSCOtS made them up formerly but of late they_ , use the new (secondary) style.to 34 and 36 mches, usuallywith feathers. The grip by which he pulled was theMongolian, as in the sketch.That, he said, used to be the only one in use among histribe, but recently they had used the grip known as theSecondary.SCALPSIn some tribes each brave wears a long tuft of black horsehairthat answers as his scalp.about one and a half inches across; it isThe skin of this should befurnished with acord loop; the hair is as long as possible. This scalp ispresented to the brave on entering the tribe. After he haspromised obedience and allegiance and signed the roll themedicine man gives it to him, saying:"This is your scalp. Treasure this as your honor. Youmay lose it without absolute disgrace, but not without somehumiliation.He can lose it only in an important competition, approvedby the council, in which he stakes his scalp against that of

4^4 The Book of Woodcraftsome other brave. If he loses, he surrenders his tuft to thewinner and goes tuftless — that is, he is dead until the councilthinks proper to revive him by giving him a new scalpBut he never gets back the old one, which remains theproperty of the winner for a teepee or other decoration.A dead brave cannot vote or sit in council or take partin the competitions.INDIAN WORKFor all kinds of genuine Indian work, to order if needbe, send to Mohank Lodge, Colony, Oklahoma.

XVIL Campfire Stories or Glimpsesof Indian CharacterThe Teadiings ofQiief of the PiutesWinnemuccaAbout J800WINNEMUCCA was one of the famous old Chiefswho stood for valor, goodness, and courtesy;and was in himself a noble example of all hisown doctrines.Gen. O. O. Howard, who knew his people well, hasrecorded the teachings of Winnemucca. He ceaselesslyexhortedhis people:"To love peace and make constant effort to keep it;always to be kind, one to another; always to tell thetruth; and never to take for one's self what belonged toanother; to treat old people with tender regard; to carefor and help the helpless; to be affectionate in families,and show real respect to women, particularly to mothers."("Famous Indian Chiefs I Have Known," p. 208-9, O. O.Howard, U. S. A., Century Co., N. Y. 1908.)THE TEACHINGS OF WABASHA I.In the day of his strength no man is fat.Fat is good in abeast, but in a man it is disease and comes only of an evil life.No man will eat three times each sun if he would keephis body strong and his mind unclouded.48s

4^6 The Book of WoodcraftBathe every sun in cold water and one sun in seven enterthe sweat lodge.If you would purify your heart and so see clearer theway of the Great Spirit, touch no food for two days or more,according to your strength. For thereby your spirit hathmastery over the body and the body is purged.Touch not the poisonous firewater that makes wisemen turn fools. Neither touch food nor taste drink thatrobs the body of its power or the spirit.Guard your tongue in youth, and in age you maymature a thought that will be of service to your people.Praise God when you rise, when you bathe, when youeat, when you meet your friends and for aU good happenings.And if so be you see no cause for praise the fault isin yourself.A proven Minisino is at all times clean, courteous andmaster of himself.The wise man will not hurt his mind for the passingpleasure of the body.If any man be given over to sex appetite he is harboringa rattlesnake, whose sting is rottenness and sure death.By prayer and fasting and fixed purpose you can ruleyour own spirit, and so have power over all those about you.When your time comes to die, sing your death song anddie pleasantly, not Hke the white men whose hearts areever filled with the fear of death, so when their time comes,they weep and wail and pray for a httle more time so theymay live their Uves over again in a different manner.THE LESSONS OF LONE-CHIEF, SKUR-AR-ALE-SHAR,GIVEN HIM BY HIS ^\IDOWED MOTHERWhen you get to be a man remember that it is ambition thatmakes the man.

Campfire Stories of Indian Character 487If you go on the warpath do not turn around when you havegone part way, but go on as far as you were going; then comeback.If I should live to see you become a man I want you to becomea great man. I want you to think about the hard timeswe have been through.Take pity on people who are poor, because we have been poor,and people have taken pity on us.If I live to see you a man, and to go off on the warpath, Iwould not cry if I were to hear that you had been killed inbattle. That is what makes a man, to fight and to be brave.Love 'your friend and never desert him. If you see him surroundedby the enemy do not run away; go to him, and if youcannot save him, be lulled together, and let your bones lie sideby side. — ("Pawnee Hero Stories," by G. B. Grinnell, pp.46-47.)THE TEACHINGS OF TSHUT-CHE-NAUCHIEF OF THE ICANSAS, ABOUT 1800On the lowest plane of all the great Indian teachers,perhaps, was Tshut-che-nau, Chief of the Kansas Indians.In 1800 he was a very old man, so probably his epoch was1750 to 1800.This Hammurabi of his people used to lecture the youngIndians — as part of their training — and J.D. Hunter,the white boy, who was adopted into the tribe and sat atthe old man's feet, has thus recorded principles there laiddown:When you become men be brave and cunning in war, anddefend your hunting grounds against all encroachments.Never suffer your squaws or little ones to want.Protect the squaws and strangers from insult.On no account betray your friend.Resent insults.Revenge yourself on your enemies.Drink not the poisonous strong water of the white people; itis sent by the Bad Spirit to destroy the Indians.Fear not death; none but cowards fear to die.

488 The Book of WoodcraftObey and venerate the old people, particularly your parents.Fear and propitiate the Bad Spirit, that he may do you noharm.Love and adore the Good Spirit, who made us all, who suppliesour hunting grounds, and keeps us alive. — (" CaptivityAmong the Indians," 1798-1816; John D. Hunter, p. 21.)COURAGE OR THE TRAINED SCOUT"With the Indian courage is absolute self-control. Thetruly brave man, we contend, yields neither to fear noranger, desire nor agony. He is at all times master ofhimself. His courage rises to the heights of chivalry,patriotism, and real heroism." 'Let neither cold, hunger, nor pain, nor the fear of them,neither the bristling teeth of danger nor the very jaws of deathitself, prevent you from doing a good deed,' said an old chiefto a Scout who was about to seek the buffalo in midwinter forthe relief of a starving people." (" Soul of the Indian," p. 115;by Ohiyesa.)AN INDIAN PRAYER(Supplied by Miss Natalie Curtis)O Powers that be, make me sufiident to my own occasions.Give to me to mind my own business at all times and tolose no good opportunity for holding my tongue.When it is appointed for me to su£Fer let me take examplefrom the dear well-bred beasts and go away in solitude tobear my suffering by myself.Help me to win, if win I may, but — and this especially,O Powers — if I may not win, make me a good loser.GENESIS(oMAHa)From the ritual of the Omaha Pebble Society(Fletcher — LaFlesche, Eth. Ann. 27; p. 570)"At the beginning all things were in the mind of Wa-

Campfire Stories of Indiian Character 489konda. All creatures, including man, were spirits. Theymoved about in space between the earth and the stars(the heavens). They were seeking a place where theycould come into a bodily existence. They ascended tothe sun, but the sun was not fitted for their abode Theymoved on to the moon and found that it also was not goodfor their home. Then they descended to the earth. Theysaw it was covered with water. They floated through theair to the north, the east, the south, and the west, andfound no dry land. They were sorely grieved. Suddenlyfrom the midst of the water uprose a great rock. It burstinto flames and the waters floated into the air in clouds.Dry land appeared; the grasses and the trees grew. Thehosts of spirits descended and became flesh and blood.They fed on the seeds of the grasses and the fruits of thetrees, and the land vibrated with their expressions of joyand gratitude to Wakonda, the maker of all things."THE quiche's myth OF CREATIONThis is the first word and the first speech: There wereneither men nor brutes, neither birds, fish nor crabs, stick norstone, valley nor mountain, stubble nor forest, nothing but thesky.The face of the land was hidden; there was naught but thesilent sea and the sky.There was nothing joined, nor any sound, nor thing thatstirred; neither any to do evil, nor to rumble in the heavens,nor a walker on foot; only the silent waters, only the pacifiedocean, only it in its calm.Nothing was, but stillness and rest and darkness and the night.Nothing but the Maker and Moulder, the Hurler, the BirdSerpent.In the waters, in a limpid twilight, covered with green feathers,slept the mothers and the fathers.And over all passed Hurakan, the night-wind, the blackrushing Raven, and cried with rumbling croak, "Earth.'

49° The Book of WoodcraftEarth!" and straightway the solid land was there.— (FromXimenes.)CLEAN FATHEKHOOD"This is the sum of everything that is noble and honorable— Clean Fatherhood," the words of Chief Capilanoof the Squamish. (Pauline Johnson's "Legends of Vancouver,"191 2, p 10.)OMAHA PROVERBS"Stolen food never satisfieshunger.""A poor man is a hard rider.""All persons dislike a borrower.""No one mourns the thriftless.""The path of the lazy leads to disgrace.""A man must make his own arrows.""A handsome face does not make a good husband."During the later(Fletcher — La Flesche, Eth. Ann. 27 p. 604)THE MEDICINE MAN AND HIS WAYSIndian days the army surgeons cameinto close contact and rivalry with the Indian, and to theamazement of all whites, it frequently happened that theIndian doctor undertook and cured cases which the whitedoctors had pronounced hopeless. These were of all kinds,broken limbs, rheumatism, consumption, and obscuremaladies (see "Medicine Man" in Clark's "Indian SignLanguage").This led to an investigation and a report on the waysof the medicine man. These were shown to be their chiefpeculiar methods:ist: They took the patient home, giving him camp lifewith the daily sun-bath, and with pure air night and day.

Campfire Stories of Indian Character 4912d: They gave him a periodic Turkish bath with purgatives.3d: They gave him regular massage.4th: They worked on his faith; they sang to him; theyconvinced him that great things were doing on his behalf.They did all in their power to set his mind at ease.Besides which they had some knowledge of curativeherbs and of dieting.All of these have now a place among our own medicalmethods, yet we scoffed at them when offered to us by theIndians. They had to reach us from the East before wefound them acceptable.Of course there was a measure of quackery and fraudin many of the medicine men, but it is just possible thatmedical humbug was not entirely confined toof the Red Race.THE INDIAN SILENCEthe doctorsThe first American mingled with his pride a singular humility.Spiritual arrogance was foreign to his nature and teaching. Pienever claimed that the power of articulate speech was proof ofsuperiority over the dumb creation; on the other hand, it is tohim a perilous gift. He believes profoundly in silence — thesign of a perfect equilibrium. Silence is the absolute poise orbalance of body, mind, and spirit. The man who preserves hisselfhood, ever calm and unshaken by the storms of existence —not a leaf, as it were, astir on the tree; not a ripple upon thesurface of shining pool — his, in the mind of the unletteredsage, is the ideal attitude and conduct of life.If you ask him, "What is silence?" he will answer, "It is theGreat Mystery! The holy silence is His voice!" If you ask,"What are the fruits of silence?" he will say, "They are selfcontrol,true courage or endurance, patience, dignity, andreverence. Silence is the cornerstone of character."" Guard your tongue in youth," said the old Chief Wabasha,"and in age you may mature a thought that will be of serviceto your people! " — (" The Soul of the Indian," by Ohiyesa, pp.bo-90.)

492 The Book of WoodcraftTHE INDIAN BABES INTHE WOODS(By permission of Messers. Fleming H. Revell Company, N. Y.)The charming story "Two Wilderness Voyagers," byF. W. Calkins, gives a true picture of the ways and powersof Indian children. Two little Sioux, a boy and a girl,Etapa and Zintkala, were stolen from their people andcarried off into the land of the Ojibwa. They escapedand, though but eleven or twelve years old, wandered alonein the woods for months and eventually reached their ownpeople on the plains.Their ways and the thoughts of their kind toward thewonders of nature are admirably illustrated in the scenebefore Grandfather Rock:In one of these short excursions the boy came upon a venerablegray boulder which stood as high as the surrounding treesand was many steps in circumference at its base. Except wherethe moose had eaten them off, this towering rock was thicklygrown with lichens which gave it a hoary appearance of greatage.Etapa stood for some minutes, his eyes cast upward, veneratingthis aged and eternally enduring one which knows not time,seasons, nor change. Then the boy went softly back to Zintkala."Come," he said, "I have found Grandfather Inyan —the very aged one. Let us smoke and pray to him! "So they went together softly among the sand hillocks, untilthey confronted Grandfather Inyan. While Etapa prepared hispipe and willow bark for smoking, Zintkala stood — as a smalldevotee before a shrine — looking devoutly up at the everlastingone, the vast sentinel and guide, set so mysteriously amongthe trees."It is taku-wakan" (something wonderful), she said. WhileEtapa smoked, ofiering incense to the rock, sky and trees, sheprayed thus:"Behold us small ones, Grandfather Inyan. You aredoubtless very old and wise, therefore you, O Grandfather

Campfire Stories of Indian Character 493Inyan, and ye trees, assist us greatly that we may find our wayhomeward.Fire is sacred to Inyan; therefore, under the shadow of thegreat rock they built one of dry sticks and gathered a heap offagots to keep the blaze going until far into the night. Thenalternately they said, "We will make a feast and dance toGrandfather Inyan, and so he shall help us.""After they had eaten they combed their hair, greasing it withpieces of goose fat which Zintkala had saved, and then braidedand tied their tresses becomingly.After a reasonable time, by the light of the fire they had builtto him, they gave a sacred dance to Grandfather Inyan and hisprotecting pines. Upon a little plat of level ground, facing abroad scrap of the rock, and embowered in dark-topped evergreens,these little brown children danced.The girl, with close drawn-blanket, with rapt face and seriousair, performed her part in measured, dainty movements, dancingwith her toes turned inward.The boy, with less grace, but no less reverent face, spranglightly from foot to foot, chanting low ejaculations of prayer.Had the rock and the trees, sheltering their small circle oflight and their brown swaying figures, possessed the ears, heartsand powers attributed to them, they must have moved eventheir roots to respond to the appeals for pity which these lostand revering waifs addressed to them.When they had danced until they were weary they stretchedthemselves, tightly rolled in their blankets, upon the sands, andwith renewed trust in the future, fell asleep." — (Pp. 112-114.)THE STORY OF NO-HEART(By permission of the Author)(From "My Life as an Indian," by J. W. Schultz)This story of No-Heart gives a realistic and kindly pictureof life in an Indian village. The heroine, a younggirl nearing womanhood, had been caught with her familyin a terrible thunderstorm. When it was over all were

494 The Book of Woodcraftdead but herself. In the village she had no other kinsfolk;thus she was left alone in the world:Kind friends buried the dead, and the many differentonesasked the girl to come and live with them; but she refused themall. "You must go and live with some one," said the chief."No one ever heard of a young woman living by herself. Youcannot live alone. Where would you procure your food? Andthink of what people would say, should you do so; you wouldsoon have a bad name.""If people speak ill of me, I cannot help it," said the girl."They will live to take back their bad words. I have decidedto do this, and I will find a way to keep from starving."So this girl lived on alone in the lodge her parents had built,and with no company save her dogs. The women of the campfrequently visited her and gave her meat and other food, but noman, either young or old, ever went in and sat by her fire. Oneor two had attempted it, but only once, for she had told themplainly that she did not wish the society of any man. So theyouths gazed at her from afar, and prayed the gods to soften herheart. She was a handsome young woman, a hard and ceaselesstoiler; no wonder that the men fell in love with her, and nowonder that they named her No-Heart.One young man. Long Elk, son of the great chief, loved thelone girl so much that he was nearly crazy with the pain andlonging for her. He had never spoken to her, well knowingthat her answer would be that which she had given to others.But he could not help going about, day after day, where shecould always see him. If she worked in her httle bean and cornpatch he sat on the edge of the river-bank nearby. If she wentto the timber for wood, he strolled out in that direction, oftennieetmg her on the trail, but she always passed him with eyc3cast down, as if she had not seen him. Often, in the night, whenall the camp was fast asleep, Long Elk would steal out of hisfather's lodge, pick up a water skin, and filling it again andagain at the river, would water eA'-ery row in No-Heart's garden.At the risk of his fife he would go out alone on the plains wherethe Sioux were always prowling, and hunt. In the morningwhen No-Heart awoke and went out, she would find hangingin the dark entrance way, choice portions of meat, the skin of a

Campfire Stories of Indian Character 495buffalo or the deer kind. The people talked about this, wonderingwho did it all. If the girl knew she gave no sign of it,always passing the young man as if she did not know there wassuch a person on earth. A few low and evil ones themselveshinted wickedly that the imknown protector was well paid forhis troubles. But they were always rebuked, for the girl hadmany friends who believed that she was all good.In the third summer of the girl's lone living, the Mandansand Arickarees quarreled, and then trouble began, parties constantlystarting out to steal each other's horses, and to kill andscalp all whom they could find himting or traveling about beyondprotection of the villages. This was a very sad conditionfor the people. The two tribes had long been friends; Mandanmen had married Arickaree women, and many Arickaree menhad Mandan wives. It was dreadful to see the scalps of perhapsone's own relatives brought into camp. But what couldthe women do? They had no voice in the councils, arid wereafraid to say what they thought. Not so No-Heart. Everyday she went about in the camp, talking loudly, so that the menmust hear, scolding them and their wickedness; pointing outthe truth, that by killing each other the two tribes woxild becomeso weak that they would soon be unable to withstand theircommon enemy, the Sioux. Yes, No-Heart would even walkright up to a chief and scold him, and he would be obliged toturn silently away, for he could not argue with a woman, norcould he force this one to close her mouth; she was the ruler ofher own person.One night a large number of Arickarees succeeded in makingan opening in the village stockade and, passing through, theybegan to lead out the horses. Some one soon discovered them,however, and gave the alarm, and a big fight took place, theMandans driving the enemy out on the plain and down intothe timber below. Some men on both sides were killed; therewas both moiumng and rejoicing in the village.The Arickarees retreated to their village. Toward eveningNo-Heart went down into the timber for fuel, and in a thickclump of willows she found one of the enemy, a yoimg manbadly wounded. An arrow had pierced his groin, and theloss of blood had been great. He was so weak that he couldscarcely speak or move. No-Heart stuck many willow twigsin the ground about him, the more securely to conceal him.

496 The Book of Woodcraft"Do not fear," she said to him, "I will bring you food anddrink."She hurried back to her lodge and got some dried meat and askin of water, put them under her robe, and retxurned to thewoimded one. He drank much, and ate of the food. No-Heart washed and bound the wound. Then she again left him,telling him to lie quiet, that in the night she would return andtake him to her home, where she would care for him until hegot well. In her lodge she fixed a place for him, screening oneof the bed places with a large cow skin; she also partly coveredthe smoke hole and hung a skin across the entrance, so that theinterior of the lodge had but little light. The women whosometimes visited her would never suspect that any one wasconcealed, and especially an enemy in a lodge where for threesummers no man had entered.It was a very dark night.Down in the timber there was nolight at all. No-Heart was obliged to extend her arms as shewalked, to keep from rimning against the trees, but she knewthe place so well that she had little trouble in finding the thicket,and the one she had come to aid. "Arise," she said in a lowvoice. "Arise, and follow me."The young man attempted to get up, but fell back heavilyupon the groimd. "I cannot stand." he said; "my legs haveno strength."Then No-Heart cried out: "You cannot walk! I had notthought but that you could walk. What shall I do? Whatshall I do?""You will let me cany him for you," said some one standingclose behind her. " I will carry him wherever you lead."No Heart turned with a little cry of surprise. She ciuld notsee the speaker's face in the darkness, only his dim form; butshe knew the voice. She was not afraid. "Lift him then,"she said, "and follow me."She herself raised the wounded one up and placed him onthe newcomer's back, and then led the way out of the timber,across the plain, through the stockade, in which she had looseneda post, and then on to her lodge. No one was about, and theywere not discovered.Within a fire was burnmg, but there wasno need of the light to show the girl who had helped her. Hewas Long Elk. "We will put him here," she said, lifting theskin in front of the couch she had prepared, and they laid the

Campfire Stories of Indian Character 497sick man carefully down upon it. Then Long Elk stood for alittle, looking at the girl, but she remained silent and would notlook at him. "I will go now," he said, "but each night I willcome with meat for you and your lover."Still the girl did not speak, and he went away. But as soonas he had gone No-Heart sat down and cried. The sick manraised up a little and asked, " What troubles you? Why are youcrying? "" Did you not hear? " she replied. "He said that you are mylover.""I know you," said the man. "They call you No-Heart,but they lie. You have a heart; I wish it were for me.""Don't!" the girl cried. "Don't say that again! I willtake care of you, feed you. As your mother is to you, so willI be."Now, when night came again, No-Heart went often out in thepassageway, staying there longer and longer each time, returningonly to give the sick man water or a little food. At last,as she was sitting out there in the dark, Long Elk came, and,feeling for the right place, hung up a piece of meat beyondthe reach of the dogs. " Come in," she said to him. " Come inand talk with the wounded one."After that Long Elk sat with the Arickaree every night for atime, and they talked of the things which interest men. Wliilehe was in the lodge No-Heart never spoke, except to say, "Eatit," when she placed food before them. Day after day thewoimded one grew stronger. One night, after Long Elk hadgone, he said, "I am able to travel; to-morrow night I will starthomeward. I want to know why you have taken pity on me;why you saved me from death?""Listen, then," said the girl. "It was because war is bad;because I pitied you. Many women here, and many more inyour village, are crying because they have lost the ones theyloved in this quarre'. Of them all, I alone have talked, beggingthe chiefs to make peace with you. All the other women wereglad of my words, but they are afraid and do not dare speak forthemselves. I talked and feared not; because no one could bidme stop. I have helped you, now do you help me; help yourwomen; help us all. When you get home tell what was donefor you here, and talk hard for peace.""So I will," the Arickaree told her. "When they learn all

"498 The Book of Woodcraftthat you have done for me, the chiefs will listen. I am surethey will be glad to stop this war."The next night, when Long Elk entered the lodge, he foundthe man sitting up. By his side lay his weapons and a littlesack of food. "I was waiting for you," he said. "I am wellnow and wish to start for home to-night. Will you take me outbeyond the stockade? If any speak you can answer them andthey will not suspect that their enemy passes by.""I will go with you, of course," Long Elk told him. Whereuponhe arose, slung on his bow and quiver, the sack of food,and lifted his shield. No-Heart sat quietly on the oppositeside of the lodge, looking straight at the fire. Long Elk turnedto her: "And you? " he asked. "Are you also ready?She did not answer, but covered her face with her robe." I go alone," said the Arickaree. "Let us start."They went out, through the village, through the stockade,and across the bottom to the timber, where they stopped."You have come far enough," the Arickaree said; "I will goon alone from here. You have been good to me. I shall notforget it. When I arrive home, I shall talk much for peace betweenour tribes. I hope we may soon meet again in friendship.""Wait," said the Long Elk, as he turned to go, "I want toask you something: Why do you not take No-Heart withyou?""I would if she were willing," he answered, "but she is notfor me. I tell you more truly this. She has been a mother tome; no more, no less. And you," he continued, "have you everasked her to be your woman? No? Then go now, right now,and do so.""It would be useless," said Long Elk sadly. "Many haveasked her, and she has always turned them away.""I have seen much while I lay sick in her lodge," the Arickareecontinued. "I have seen her gaze at you as you sat talking tome, and her eyes were beautiful then. And I have seen herbecome restless and go out and in, out and in, when you werelate. When a woman does that it means that she loves you.Go and ask her."They parted; Long Elk returned to the village. "It couldnot be," he thought, "that the young man was right. No, itcould not be." Had he not kept near her these many wintersand summers? and never once had she looked at him, or smiled.

Campfire Stories of Indian Character 499Thinking thus, he wandered on, and on, and found himselfstanding by the entrance to her lodge. Within he heard,faintly, some one crying. He could not be sure that was it, thesound of it was so low. He stepped noiselessly in and carefullydrew aside the door skin. No-Heart was sitting where he hadlast seen her, sitting before the djang fire, robe over her head,and she was crying. He stole past the doorway and sat downbeside her, quite dose, but he dared not touch her. "Goodheart,"he said, "Big-heart, don't cry."But she only cried harder when she heard his words, and hewas much troubled, not knowing what to do. After a little, hemoved closer and put his arm around her; she did not drawaway, so then he drew the robe away from her face. "Tell me,"he said, "why you are crying? ""Because I am so lonely.""Ah! You do love him then. Perhaps it is not too late; Imay be able to overtake him. Shall I go and call him back toyou?""What do you mean?" cried No-Heart, staring at him."Who are you talking about?""He who has just left: the Arickaree," Long Elk answered.But now he had edged up still closer, and his arm was tighteraround her, and she leaned heavily against him."Was there ever such a blind one?" she said. "Yes, I willlet you know my heart; I will not be ashamed, not afraid to sayit. I was crying because I thought you would not return. Allthese summers and winters I have been waiting, hoping thatyou would love me, and you never spoke.""How could I?" he asked. "You never looked at me; youmade no sign."" It was your place to speak," she said. " Even yet you havenot done so."" I do now, then. Will you take me for your man? "She put her arms aroimd his neck and kissed him, and thatwas answer enough.In the morning, like any other married man. Long Elk wentout and stood by the entrance to the lodge which was now his,and shouted feast invitations to his father and friends. Theyall came, and all were pleased that he had got such a goodwoman. Some made jokes about newly married ones, whichmade the young woman cover her face with her robe. Yet she

Soo The Book of Woodcraftwas so happy that she would soon throw it back and laugh withthe others.In a few days came a party from the Arickarees, and thewounded young man was one of them, asking for peace. Thestory was told then, how No-Heart had taken in the yoimg manand brought him to life again, and when they heard it manywomen prayed the gods to be good to her and give her and herman long life.Peace between the two tribes was then declared,and there was much rejoicing.— ("My Life as an Indian";Schultz; "The Story of No-Heart," pp. 230-238.)TECUMSEHOf all the figures in the light of Indian history, that ofTecumseh, or Tecumtha the "Leaping Panther," the warchief of the Shawnees, stands out perhaps highest and bestas the ideal, noble Redman.His father was chief of the tribe. Tecumseh was bom in1768 at Piqua Indian Village, near the site of Springfield,Ohio. Of all the Indians, the Shawnees had been mostenergetic and farseeing in their opposition to the encroachmentsof the whites. But the flood of invasion was toostrong for them.The old chief fell, battling for home andpeople, at Point Pleasant, in 1774. His eldest son followedthe father's footsteps, and the second met death in a hopelessfight with Wa5aie in 1794, leaving young Tecmnsehwar chief of his tribe. At once he became a national figure.He devoted his whole life and strength to the task of savinghis people from the invaders, and to that end resolved thatfirst he must effect a national federation of the Redmen.Too often tribe had been pitted against tribe for thewhite men's advantage. In union alone he saw the wayof salvation and to this end he set about an active campaignamong the tribes of the Mississippi Valley.His was no mean spirit of personal revenge; his mind was toonoble for that. He hated the whites as the destroyers of his

Campfire Stories of Indian Character 501race, but prisoners and the defenceless knew well that theycould rely on his honor and humanity and were safe under hisprotection. When only a boy — for his military career beganin childhood — he had witnessed the burning of a prisoner, andthe spectacle was so abhorrent to his feelings that by an earnestand eloquent harangue he induced the party to give up thepractice forever. In later years his name was accepted byhelpless women and children as a guaranty of protection evenin the midst of hostile Indians. He was of commanding figure,nearly six feet in height and compactly built; of dignifiedbearing and piercing eye, before whose lightning even a Britishgeneral quailed. His was the fiery eloquence of a Clay and theclear-cut logic of a Webster. Abstemious in habit, charitable inthought and action, he was brave as a lion, but humane andgenerous withal — in a word, an aboriginal American knighterrant,whose life was given to his people.— (14 Ann. Rep.Ethn. p., 681.)During the four years 1807 to 1811 he went from tribeto tribe urging with all his splendid powers the need for instantand united resistance.His younger brother, Tenskwatawa the Prophet, waswith him and helped in his way by preaching the regenerateddoctrine of the Indian life. The movement wasgaining force. But all Tecimaseh's well-laid plans were frustratedby the premature battle of Tippecanoe, November7, 1811. In this his brother, the Prophet, was defeatedand every prospect of an Indian federation ended for thetime.The War of 18 12 gave Tecumseh a chance to fight thehated Americans. As a British general he won manybattles for his allies, but was kiUed leading his warriorsat Moraviantown, near Chatham, Ontario, on October 5,1 8 13. His personal prowess, his farseeing statesmanship,his noble eloquence, and lofty character have given hima place on the very highest plane among patriots andmartyrs.

502 The Book of WoodcraftIf ever the great Hiawatha was reincarnated it musthave been in the form of Tecumseh. Like Hiawatha, hedevoted his whole life to the service of his people on themost heroic lines. Like Hiawatha, he plarmed a nationalfederation of all Redmen that should abolish war amongthemselves and present asolid front to the foreign invader." America for the Americans" was his cry, and all his lifeand strength were devoted tothe realization of his dream.Vahant as Pontiac, wise as Metacomet, magnificent asPowhatan, kind and gentle as the young Winona, he was afarther-seeing statesman than they ever had had before,and above all was the first leading Redman to put an endto the custom for which they chiefly are blamed, the torturingof prisoners. His people were always kind to theirown; his great soul made him kind to all the world. Hefought his people's battles to the end, and when he knewthe cause was lost he laid aside his British uniform,girded himself in his Indian war-chief dress for the finalscene, bade good-bye to his men and went forth, like KingSaul on Mt. Gilboa's fatal field, to fight and fighting die.And the Star of his race had set.Measured by any scale, judged by any facts, there canbe but one verdict: He was a great man, an Indianwithout guile, a mighty soldier and statesman, loved andrevered by all who knew him. More than a Red nobleman,he was acclaimed by all his kin who knew his lifeas in very truth a Son of God.KANAKUK, THE KICKAPOO PROPHET"My father," he pleaded with President Monroe, "theGreat Spirit holds all the world in his hands. I pray tohim that we may not be removed from our lands. . . .Take pity on us and let us remain where we are."

:Campfire Stories of Indian Character 503Such was the petition of Kanakuk, peace prophet andleader in 1819, when the Kickapoos were ordered to leavethe fertile corn lands of their fathers in Illinois and moveout into the rugged hills of Missouri, among their traditionalenemies, the Osages.The effect of the petition was much the same as thatwhich vNaboth sent unto Ahab when that "president" ofGod's people coveted Naboth's heritage.And what had they to charge against Kanakuk or hispeople? Their claim to the land was unquestioned. Werethey objectionable or dangerous as neighbors? Surely not.No one pretended it. The doctrine Kanakuk taught hiskindly people was a close parallel of the Ten Commandments,with the added clauses of non-resistance to violence,and of abstinence from drinking, gambling, and horseracing.Catlin, who visited the Prophet in his new home in 183 1,and erronoeusly supposed the Kickapoo got these teachingsfrom the Bible and the Christian missionaries, says (p. 697)I was singularly struck with the noble efforts of this championof the mere remnant of a poisoned race, so strenuously laboringto rescue the remainder of his people from the deadly bane thathas been brought amongst them by enlightened Christians.How far the efforts of this zealous man have succeeded in Christianizing,I cannot tell; but it is quite certain that his exemplaryand constant endeavors have completely abolished the practiceof drinking whiskey in his tribe, which alone is a very praiseworthyachievement, and the first and indispensable step towardall other improvements. I was some time amongst thosepeople, and was exceedingly pleased and surprised also to witnesstlieir sobriety and their peaceable conduct, not having seenan instance of drunkenness, or seen or heard of any use of spirituousliquors whilst I was among them.— (Catlin, Vol. IT, p. 98.)In 1883 there was a great renewal of his teaching among hispeople, and their kin in the Indian Territory. Their ritual con-

S04 The Book of Woodcraftsisted chiefly of a ceremonial dance. The doctrine taught thesame code as the Ten Commandments, but especially forbadedrinking, gambling and horse-racing. — (14 Ann. Rep. B. A. E.,p. 706.)In 1885 the local Indian agent, Patrick, wrote in a curiouslysuperior vein of this ancient faith revived.These Indians are chaste, cleanly, and industrious, and wouldbe a valuable acquisition to the Prairie band if it were not fortheir intense devotion to a religious dance started among thenorthern Indians some years since. This dance was introducedto the Prairie band about two years ago by the Absentee Pottawatomiesand Winnebagoes, and has spread throughout thetribes in the agency. They seem to have adopted the religionas a means of expressing their belief in the justice and mercy ofthe Great Spirit and of their devotion to him, and are so earnestin their convictions as to its affording them eternal happinessthat I have thought it impolitic, so far, to interfere with it anyfurther than to advise as few meetings as possible and to discountenanceit in my intercourse with the individuals practisingthe religion. It is not an unmixed evU, as, under its teaching,drunkenness and gambling have been reduced 75 per cent., anda departure from virtue on the part of its members meets withthe severest condemnation. As some tenets of revealed religionare embraced in its doctrines, I do not consider it a backwardstep for the Indians who have not heretofore professedbelief in any Christian religion, and beheve its worst features aresummed up in the loss of time it occasions, and the fanaticaltrain of thought involved in the constant contemplation of thesubject. — (Comr., 6.) (Mooney's "Ghost Dance Religion,"14 Ann. Rep. B. A. E., p. 706.)CHIEF JOSEPH HINMATON OF THE SAHAPTIN ORNEZ PERCESThey [Nez Perces and Flat-heads] were friendly in theirdispositions, and honest to the most scrupulous degree in theirintercoiurse with the white men. , . . Simply to call these

Campfire Stories of Indian Character 505people religious would convey but a faint idea of the deep hue ofpiety and devotion which pervades the whole of their conduct.Their honesty is immaculate; and their purity of purpose andobservance of the rites of their religion are most uniform andremarkable. They are certainly more like a nation of saintsthan a horde of savages.So they were described in Captain Bonneville's narrativeafter his visit in 1834.They were first officially noticed in the report of the IndianCommissioner for 1843, where they are described as "noble,industrious, sensible," and well disposed toward the whites,while " though brave as Caesar," the whites have nothing to dreadat their hands in case of their dealing out to them what theyconceive to be right and equitable. — (14 Ann. Rep. Bur. Ethn.,p. 712.)About the middle of the last century their chief wasHimnaton-Kalatkit (Thunder-rolling), known more generallyas Chief Joseph.He was a splendid example of the best type of Redman,of superb physique, clinging to the ancient way, belovedby his people, feared by his enemies and, as it proved, aleader of tremendous power and resource.In 1877, after they had sustained innumerable encroachmentsand flagrant violations of their treaty, a quarrelbroke out between them and the whites and an Indianwas killed.Chief Joseph restrained his men and appealed for justice.For reply a band of whites raided the Indian reservation,ran off their cattle and killed the Indian in charge. So thewar broke out. The first three fights were defeats for thewhites, but more troops were soon rushed up. Joseph hadbarely one hundred warriors and three hundred and fiftyhelpless women and children. General Howard was behindhim. General Miles in front, Colonel Sturges and the Crows

So6 The Book of Woodcrafton his flank. He was obliged to retreat, and did so forone thousand miles. "A retreat worthy to be rememberedwith the story of the Ten Thousand."After four months his starving band of warriors, nowreduced to half, surrendered to General Miles on conditionof being sent back to Idaho in the spring.It was promised Joseph thai he would be taken to TongueRiver and kept there till spring and then be returned to Idaho.General Sheridan, ignoring the promises made on the battlefield,ostensibly on account of the difficulty of getting suppliesthere from Fort Buford, ordered the hostiles to Leavenworth. . . but different treatment was promised them when theyheld rifles in their hands. — (Sutherland, i.)Seven years passed before the promise was kept, and in themeantime the band had been reduced by disease and death inIndian Territory from about 450 to about 280.This strong testimony to the high character of Joseph and hispeople and the justice of their cause comes from the commissionerat the head of Indian affairs during and immediately afterthe outbreak:I traveled with him in Kansas and the Indian Territory fornearly a week and found him to be one of the most gentlemanlyand well-behaved Indians that I ever met. He is bright andintelligent, and is anxious for the welfare of his people. . . .The Nez Perces are very much superior to the Osages and Pawneesin the Indian Territory; they are even brighter than thePoncas, and care should be taken to place them where they willthrive. ... It will be borne in mind that Joseph has nevermade a treaty with the United States, and that he has neversurrendered to the government the lands he claimed to own inIdaho. ... I had occasion in my last annual report tosay that "Joseph and his followers have shown themselves tobe brave men and skilled soldiers, who, with one exception, haveobserved the rules of civilized warfare, and have not mutilatedtheir dead enemies. " These Indians were encroached upon bywhite settlers on soil they believed to be their own, and whenthese encroachments became intolerable they were compelled,in their own estimation, to take up arms. " — (Comr. 27a.)

Campfire Stories of Indian Qiaracter 507In all our sad Indian history there is nothing to exceed inpathetic eloquence the surrender speech of the Nez Perc6chief:"I am tired of fighting. Our chiefs are killed. Looking-Glassis dead. Toohulhulsote is dead. The old men are all dead.It is the yoimg who say 'yes' or 'no.' He who led the youngmen is dead. It is cold and we have no blankets. The Uttlechildren are freezing to death. My people, some of them, haverun away to the hills and have no blankets, no food.No oneknows where they are — perhaps freezing to death. I wantto have time to look for my children and see how many of themI can find. Maybe I shall find them among the dead. Hearme, my chiefs. I am tired. My heart is sick and sad. Fromwhere the sun now stands I will fight no more forever. " — (Sec.War. 3.) (Ann. Rep. Bur. Ethn. 14, p. 714-15.)WHITE CALF, CHIEF OF THE BLACKFEET(Died at Washington, Jan. 29, 1903)(By George Bird Grinnell)For sixty years, as boy, young man and fierce warrior,he had roamed the prairie, free as the other wild creatureswho traversed it, and happy in his freedom.He had been but a little fellow when the white men firstcame into the country to trade, but he was old enough tohave been present, and was well enough thought of in thetribe, at the signing of Governor Stevens's treaty with thePrairie people in 1855, to affix his mark — as The Father —to that paper. As yet the coining of the white man meantlittle to him and to his people. It furnished them a marketfor their robes and furs, for which they received in exchangeguns and ammunition, which made them more than everterrible to their enemies. The whole broad prairie wasstill theirs to camp on and to hunt over. Their lodges werepitched along the streams from the Red Deer River on the

5o8 The Book of Woodcraftnorth to the Elk River on the south, and their war joume^ysextended south to the country of the Mexicans.More than twenty years ago happened the greatest misfortunethat ever came to his tribe. The buffalo disappearedand never returned. From this time forth they wereforced to depend on the food given them by the white men,and, in order to receive that food, they were obliged to stayin one place, to confine themselves to that little corner ofground, their reservation.Long before this he had become the chief of his tribe —the father of his people. Already he was putting theirwelfare before his own, was thinking first of them and ofhimself last.For it was the duty of a chief to look out for the wellbeingof his people; to care for the widows and orphans;to make peace between those who quarrel; to give his wholeheart and his whole mind to the work of helping his peopleto be happy. Such were the duties that the old-time chiefstudied to perform. And since on his example and hisprecept so much depended, he must be a man who wasbrave in war, generous in disposition,^liberal in temper,deliberate in making up his mind, and of good judgment.Such men gave themselves to their work with heart andsoul, and strove for the welfare of those in their chargewith an earnestness and a devotion that perhaps are notequaled by any other rulers of men.And this devotion to his fellows was not without its influenceon the man himself; after a time the spirit of goodwill which animated him began to shine forth in his countenance,so that at length, and as they grew old, such chiefscame to have the beneficent and kindly expression that wemay sometimes see on the countenance of an elderly ministerof God whose life has been one long, loving sacrifice ofself to his Maker and to his fellowmen. And if the face

Campfire Stories of Indian Qiaracter 509was benevolent and kindly, not less sweet and gentle wasthe spirit that animated the man. Simple, honest, generous,tender-hearted, and yet withal on occasion merry and jolly.Such men, once known, commanded universal respect andadmiration. They were like the conventional notion ofIndians in nothing save in the color of the skin. Theywere true friends, delightful companions, wise counselors— men whose conduct toward their fellowmen we allmight profitably imitate. We do not commonly attributea spirit of altruism to Indians, but it was seen in these oldtimechiefs.Such a chief was White Calf, long chief of the Blackfeet.In his day he had been a famous warrior, and in the battlewhich took place in 1867, when the great chief, ManyHorses, was killed, White Calf with two others had rushedinto a great crowd of the enemy — the Crows and Gros-Ventres — who were trying to kill Wolf Calf, even then anold man, and, scattering them like smoke before the wind,had pulled the old man out of the crush and brought himsafely off. It was not long after this that he put aside thewarpath forever, and since then had confined himself toworking for the good of his people by the arts of peace.he thoughtNo sacrifice was too great for him to make ifthat by itthe tribe might be helped; yet he possessed asturdy independence that bullying and intimidation couldnot move — even that threats of soldiers and the guardhouse could not shake. When he was sure that he was righthe could not be stirred. Yet, if reasons were advancedwhich appealed to his judgment, no man was qmcker toacknowledge error.Though nearly eighty years old the chief was not bowedwith the weight of time nor were his natural forces greatlyabated. He was still erect and walked with a brisknessand an elasticity rare for one of his years. Yet in a degree

Sio The Book of Woodcrafthe felt that his powers were failing, and he sometimesavoided the decision of important questions on the groundthat he was getting old and his mind was no longer good.A little more than two weeks ago he stood in the presenceof the Chief Magistrate of the nation, who shook himwarmly by the hand and talked to him and the others ofhis people present. A few days later, just as they wereabout to leave Washington for their distant prairie home,the old chief caught cold, pneumonia set in, and justbefore midnight on the 29th of January he peacefullypassed away.He was a man who was great in the breadth of his judgment,and in the readiness with which he recognized thechanges he and his people were now obliged to face, andadapted himself to these changes; but greatest of all, inthe devotion that he held for his tribe, and in the way inwhich he sacrificed himself for their welfare. Buffalohunter, warrior, savage ruler and diplomat; then learner,instructor, persuader and encourager in new ways, he wasalways the father of the people. Just as for many yearshe had been constantly serving them, so now, at the end ofhis long chieftainship, he gave up his life in the successfuleffort to protect them from a great calamity.WOVOKA, THE PROPHET OF THE GHOST DANCEThere have been many in every tribe and every time whohave brought shame on their people. There have beenwhole tribes who forgot their race's high ideals. Fromtime to time great prophets have arisen amongst them tostir up these backsliders, and bring them back to the faithof their fathers. The last of these was Wovoka, the Piute— the Mystic Dreamer. About 1887 he began preachinghis doctrine of the coming Messiah and taught the Red-

Campfire Stories of Indian Qiaracter 511men that they must worship him by the Ghost dance.is his own simple setting forth of the doctrine:ThisWhen the Sun died I went up into Heaven and saw God andall the people who had died a long time ago. God told me tocome back and tell my people they must be good and loveone another and not to fight or steal or lie.He gave me thisdance to give to my people. — (Ethn. Ann. 14. p. 764.)At Pine Ridge, S. D., in the winter of 1890, the Siouxwere learning this dance with its songs and its Christ-likecreed. It meant the end of war. War had been theirtraditional noblest pursuit. But now at the bidding of thenew prophet they agreed to abjure it forever; and they preparedto take up the new religion of love.The Indian agent, Hke most of his kind, was ignorantand utterly unfitted for his position. He said it was somenew sort of a war dance. The troops were sent for and theIndian populace was gathered together at a place calledWounded Knee near Pine Ridge (Dec. 29, 1890). Theyhad submitted and turned in their rifles. Then, maddenedby the personal indignities offered them in searching formore arms, a young Indian who stiU had a gun fired at thesoldiers. It is not stated that he hit any one, but theanswer was a volley that killed half the men. A minutelater a battery of four Hotchkiss machine guns, was turnedon the defenceless mass of virtual prisoners; 120 men, and250 helpless women and children were massacred in broaddaylight, mown down, and left on the plain, while the whitesoldiers pursued the remnant and the cripples, to do themto death in the hills.Almost all the dead warriors were found lying near where the"fight" began, about Bigfoot's teepee, but the bodies of thewomen and children were foimd scattered along for two miles

SI2The Book of Woodcraftfrom the scene of the encounter, showing that they had beenkilled while trying to escape. — (Ethn. Aim. 14, pp. 868 - 870.)As the men were in a separate company from the womenand children, no one pretended that it was accidental.The women, as they were fleeing with their babes, werekilled together, shot right through, and the women who werevery heavy with child were also killed. All the Indians fledin these three directions, and after most all of them had beenkilled, a cry was made that all those who were not killed orwounded shoidd come forth and they would be safe. Littleboys who were not woimded came out of their places of refuge,and as soon as they came in sight, a number of soldiers surroundedthem and butchered Qiem there. — ("Ghost DanceReUgion," Mooney; Ethn. Rep. 14. 885-886.)Nothing in the way of punishment was done by theauthorities to any of the assassins. When the guards ofCzar Nicholas shot down some scores of peasants who, contraryto orders, marched in a body to his palace, all Americarang with horror and indignation, but nothing was saidabout the infinitely worse massacre at Wounded Knee.As sure as there is a God in Heaven, this thing has to bemet again, and for every drop of righteous blood spilledthat day and on a thousand other days of like abomination,a fearful vengeance is being stored and will certainly breakon us.As sure as Cain struck down himself when he murderedAbel; as awce as the blood of righteous Nabothcried from the ground and wrecked the house and thekingdom and the race of Ahab; so surely has theAmerican nation to stand before the bar of an earthlypower— a power invincible, overwhelming, remorseless,and pay the uttermost price.As sure as this land was taken by fraud and held by

Campfire Stories of Indian Qiaracter 513cruelty and massacre, we have filled for ourselves avial of wrath.It will certainly be outpoured on us tothe last drop and the dregs. What the Persian did torich and rotten Babylon, what the Goth did to rich andbloody Rome, another race will surely do to us.If ever the aroused and reinspired YeUow man comesforth in his hidden strength, in his reorganized millions,overpowering, slaying, burning, possessing, we can onlybow our heads and say, "These are the instruments of God'swrath. We brought this on ourselves. AU this we did tothe Redman. The fate of Babylon and of bloody Rome isours. We wrote our own doom as they did."THE APACHE INDIAN'S CASE(From "On the Border with Crook" by Captain JohnG. Bourke, U. S. A. Courtesy of Messrs Charles Scribner'sSons.)For years I have collected the data and have contemplatedthe project of writing the history of this people,based not only upon the accounts transmitted to us fromthe Spaniards and their descendants, the Mexicans, butupon the Apache's own story, as conserved in his myths,and traditions; but I have lacked both the leisure and theinclination, to put the project into execution. It wouldrequire a man with the even-handed sense of justice possessedby a Guizot, and the keen, critical, analytical powersofa Gibbon, to deal fairly with a question in which theferocity of the savage Redman has been more than equaledby the ferocity of the Christian Caucasian; in which theoccasional treachery of the aborigines has found its bestexcuse in the unvarying Punic faith of the Caucasian invader;in which promises on each side have been made.

SHThe Book of Woodcraftcause of self-laudation I am glad of it:only to deceive and to be broken; in which the red handof war has rested most heavily upon shrieking motherand wailing babe.If from this history, the Caucasian can extract anyspeaking as a censorwho has read the evidence with as much impartiaUty ascould be expected from one who started in with the sincereconviction that the only good Indian was a dead Indian,and that the only use to make of him was that of a fertilizer;and who, from studying the docimients in the case, andlistening little by little to the savage's own story, has arrivedat the conclusion that perhaps Pope Paul III wasright when he solemnly declared that the natives oftheNew World had souls and must be treated as hximan beings,and admitted to the sacraments when found ready to receivethem. I feel it to be my duty to say that the Apachehas found himself in the very best of company when hecommitted any atrocity, it matters not how vile,and thathis complete history, if it could be written by himself, wouldnot be any special cause of self-complacency to such whitemen as believe in a just God, who will visit the sins of parentsupon their children, even to the third and fourthgeneration.We have become so thoroughly Pecksniffian in our selflaudation,in our exaltation of our own virtues, that wehave become grounded in the error of imagining that theAmerican savage is more cruel in his war customs thanother nations of the earth have been; this I have alreadyintimated, in a misconception, and statistics, for such ascare to dig them out, wiU prove that I am right. TheAssyrians cut their conquered foes limb from limb; theIsraelites spared neither parent nor child; the Romanscrucified head downward the gladiators who revolted underSpartacus; even in the civilized England of the past century,

Campfire Stories of Indian Qiaracter 515the wretch convicted of treason was executed under circumstancesof cruelty which would have been too much forthe nerves of the fiercest of the Apaches or Sioux. Instancesin support of what I here assert crop up aU overthe pages of history; the trouble is, not to discover them,but to keep them from blinding the memory to mattersmore pleasant to remember. Certainly, the Americanaborigine is not indebted to his pale-faced brother, nomatter of what nation or race he may be, for lessons intendernessand humanity.After reviewing the methods by which the gentle, friendlynatives were turned into tigers, Bourke gives this finalexample:"And then there have been 'Pinole Treaties,' in whichthe Apaches have been invited to sit down and eat repastsseasoned with the exhilarating strychnine. So that, takeit for all in all, the honors have been easy so far as treachery,brutality, cruelty and lust have been concerned. The onegreat difference has been that the Apache could not reador write and hand down to posterity the story of his wrongs,as he, and he alone, knew them."—("On the Border withCrook," John G. Bourke, pp. 114-15-16-17-18.)THE WIPING OUT OF NANNI-CHADDI(December 27th, 1872.)(From the account by Captain J. G. Bourke, in his book"On the Border with Crook" 1892. By permission ofMessrs Charles Scribner's Sons.)For the same old reason, as always before, the Apachesof Arizona were fighting the whites, but doing it successfully.The Government at length sent against them fresh

Si6 The Book of Woodcrafttroops under Gen. George Crook, who was said by Gen.W. T. Sherman to be the greatest Indian fighter andmanager that the Army of the United States had had.But, more than this, he was a man respected, admired andbeloved by every one who knew him — friend or foe. Allthe wise ones felt that the solution was in sight when Crooktook command.Throughout the history of the matter, we find the greatGeneral torn by two conflicting thoughts — first, "Myduty as a soldier of my country"; and, second, "TheseIndians are in the right." In his own words, "The AmericanIndian commands respect for his rights, only so longas he inspires terror with his rifle."With characteristic sternness, energy and fortitude hebegan the campaign, as winter set in, just when his predecessorshad moved into comfortable quarters.To realize that the mountains were full of Apaches thatswooped down at unexpected times, spreading fire andslaughter and fearful destruction — was one thing and aneasy one, but to find them and strike back was a whollydifferent matter.The white soldiers under Crook would have been powerless,in spite of their far superior numbers, their superbequipment, abundance offood and ammunition, but forthe fact that the Apaches themselves were divided, and thewhite soldiers had with them a large band of these redrenegades, who did all the scouting, trailing and finer workof following and finding the foe, as well as guarding theirwhite allies from surprise.Late in December, Major Brown, with three companiesof the Fifth Cavalry, some forty Apache scouts, and aboutone hundred more from the Pima nation, under their Chief,Esquinosquizn or Bocon, set out to run down the band ofChief Chimtz, who was terrorizing those settlers that had

Campfire Stories of Indian Character 517encroached on the acknowledged territory of the Apaches,the Gila and Salt River valleys. They were led by Nantahay,a renegade Apache of the region, and set out fullyequipped and determined to kill or capture every Apachethey could find.Led by these renegades, the soldiers crept silently up atremendous canyon, and at last into plain view of a large,shallow cave or natural rock shed in which was a considerableband of Apache Indians, men, women, and children,only forty yards away and wholly unconscious of theenemy so near.The men were singing and dancing in a religious ceremony;the women were preparing the midday meal. Thewhite soldiers had ample time to post themselves and selecteach his victim." Had not the Apaches been interested in their own singingthey might surely have heard the low whisper, "Ready!aim! fire!" but it would have been too late; the die wascast, and their hour had come.The fearful noise, which we have heard reverberatingfrom peak to peak and from crag to crag, was the volleypoured in by Ross, and his comrades, which had sent sixsouls to their last account, and sounded the death-knell ofa powerful band.Brown's first work was to see that the whole line wasimpregnable to assault from the beleaguered garrison of thecave, and then he directed his interpreters to siunmon allto an unconditional surrender. The only answer was ashriek of hatred and defiance,threats of what we had toexpect, yells of exultation at the thought that not one ofus should ever see the light of another day.

5i8 The Book of WoodcraftThere was a lull of a few minutes; each side was measuringits own strength and that of its opponent. It wasapparent that any attempt to escalade without ladderswould result in the loss of more than half our command;the great rock wall in front of the cave was not an inchless than ten feet in height at its lowest point, and smoothas the pahn of the hand; it would be madness to attempt toclimb it,because the moment the assailants reached thetop, the lances of the invested force could push them backto the ground, wounded to death. Three or four of ourpicked shots were posted in eligible positions overlookingthe places where the Apaches had been seen to exposethemselves; this,in the hope that any recurrence of suchfooDiardiness, would afford an opportunity for the sharpshootersto show their skill. Of the main body, one halfwas in reserve fifty yards behind the skirmish hne — tocall it such, where the whole business was a skirmish Une— with carbines loaded and cocked, and a handful of cartridgeson the clean rocks in front, and every man on thelookout to prevent the escape of a single warrior, shouldany be fortunate enough to sneak or break through thefirst line. The men on the first line had orders to fire asrapidly as they chose, directing aim against the roof ofthe cave, with the view to having the bullets glance downamong the Apache men, who had massed immediately backof the rock rampart.This plan worked admirably, and, so far as v/e couldjudge, our shots were telling upon the Apaches and irritatingthem to that degree that they no longer sought shelter,but boldly faced our fire, and returned it with energy, theweapons of the men being reloaded by the women, whoshared their dangers. A wail from a squaw and the feeblecry of a little babe were proof that the missiles of deathwere not seeking men alone. Brown ordered our fixe to

Campfire Stories of Indian Character 519cease, and for the last time summoned the Apaches tosurrender, or to let their women and children come outunmolested. On their side, the Apaches also ceased allhostile demonstrations, and it seemed to some of us Americansthat they must be making ready to yield, and werediscussing the matter among themselves. Our Indianguides and interpreters raised the cry, "Look out! theregoes the Death Song; they are going to charge!" It was aweird chant,* one not at all easy to describe, half wail andhalfexultation — the frenzy of despair, and the wild cryfor revenge. Now, the petulant, querulous treble of thesquaws kept time with the shufiiing feet, and again thedeeper growl of the savage bull-dogs, who represented manhoodin that cave, was flung back from the cold, pitilessbrown of the cliffs."Look out! here they come!" Over the rampart,guided by one impulse, moving as if they were all part ofone body, jumped and ran twenty of the warriors — superblookingfellows, all of them; each carried upon his back awith the long reed arrows of the tribe; eachquiver filledheld in his hands a bow and a rifle, the latter at full cock.Half of the party stood upon the rampart, which gavethem some chance to sight our men behind the smallerrocks in front, and blazed away for aU they were worth —they were trying to make a demonstration to engage ourattention, while the other part suddenly slipped down andaround our right flank, and out through the rocks whichhad so effectively sheltered the retreat of the one who hadso nearly succeeded in getting away, earlier in the morning.Their motives were divined, and the move was frustrated;* A Death Song, probably the one used here, is:"Father we are going out to die,Let not fear enter into our hearts.For ourselves, we grieve not, but for those that are left behind.We are going out to die."

S20 The Book of Woodcraftour men rushed to the attack like furies,be anxious to engage the enemy at close quarters.each seeming toSix orseven of the army were killed in a space not twenty-fivefeet square, and the rest driven back within the cave, moreor less wounded.One of the charging party, seeing that so much attentionwas converged upon our right, had slipped down unnoticedfrom the rampart, and made his way to the spacebetween our two lines, and had sprung to the top of a hugeboulder, and there had begun his war-whoop, as a token ofencouragement to those still behind. I imagine that hewas not aware of our second line, and thought that once inour rear, ensconced in a convenient nook in the rocks, hecould keep us busy by picking us ofE at his leisure. Hischant was never fiendish; it was at once his song of gloryand his death song; he had broken through our line of fire,only to meet a far more cruel death. Twenty carbineswere gleaming in the sunlight just flushing the cljffs; fortyeyes were sighting along the barrels. The Apache lookedinto the eyes of his enemies, and in not one did he see theslightest sign of mercy; he tried to say something; what itwas we never could tell. "No! no! soldadoes!" in brokenSpanish, was all we could make out, before the resoundingvolley had released another soul from its earthly casketand let the bleeding corpse fall to the ground, as limp as awet moccasin. He was really a handsome warrior; tall,well-proportioned, finely muscled, and with a bold, manlycountenance. "Shot to death," was the verdict of allwho paused to look upon him, but that didn't half expressthe state of the case.I have never seen a man more thoroughlyshot to pieces than was this one; every bullet seemed

Gimpfire Stories of Indian Qiaracter 521to have struck, and not less than eight or ten had inflictedmortal wounds.The savages in the cave, with death staring them in theface, did not seem to lose their courage — or shall we saydespair? They resumed their chant, and sang with vigorand boldness, until Brown determined that the battle orsiege must end. Our two lines were now massed in one,and every of&cer and man told to get ready a package ofcartridges; then, as fast as the breech-block of the carbinecould be opened and lowered, we were to fire into themouth of the cave, hoping to inflict the greatest damage byglancing bullets, and then charge in by the entrance on ourright flank, back of the rock rampart which had served asthe means of exit for the hostiles when they made theirattack.The Apaches did not relax their fire, but, from the increasinggroans of the women, we knew that our shots weretelling,either upon the women in the cave, or upon theirrelatives among the men for whom they were sorrowing.It was exactly like fighting with wild animals in a trap;the Apaches had made up their minds to die, ifnot reach them from some of the other "rancherias" supposedto be close by.relief didBums and several others went to the crest and leanedover, to see what all the frightful hubub was about. Theysaw the conflict going on beneath them and in spite of thesmoke, could make out that the Apaches were nestling upclose to the rock rampart, so as to avoid as much as possiblethe projectiles which were raining down from the roofof their eyrie home.

S22 The Book of WoodcraftIt didn't take Burns five seconds to decide what shouldbe done; he had two of his men harnessed with the suspendersof their comrades, and made them lean well overthe precipice, while the harness was used to hold them inplace; these men were to fire with their revolvers at theenemy beneath, and for a volley or so they did very effectivework, but their Irish blood got the better of their reasonand, in their excitement, they began to throw theirrevolvers at the enemy; this kind of ammunition was rathertoo costly, but it suggested a novel method of annihilatingthe enemy. Brown ordered his men to get together androll several of the huge boulders, which covered the surfaceof the mountain, and drop them over on the unsuspectingfoe. The noise was frightful, the destruction sickening.Our volleys were still directed against the inner faces of thecave and the roof, and the Apaches seemed to realize thattheir only safety lay in crouching close to the great stoneheap in front; but even this precarious shelter was now takenaway; the air was filled with the bounding, plunging fragmentsof stone, breaking into thousands of pieces, withother thousands behind, crashing with the momentumgained in a descent of hundreds of feet. No human voicecould be heard in such a cyclone of wrath; the volume ofdust was so dense that no eye could pierce it, but over onour left, it seemed that for some reason we could still discernseveral figures guarding that extremity of the enemy'sline — the old Medicine Man, who, decked in all thepanoply of his office, with feathers on head, decorated shirton back, and all the sacred insignia known to his people,had defied the approach of death, and kept his place, firingcoolly at everything that moved on our side, that he couldsee, his rifle reloaded and handed back by his assistants —either squaws or young men — it was impossible to tellwhich, as only the arms could be noted in the air. Major

Campfire Stories of Indian Character 5^3Brown signaled up to Burns to stop pouring down hisboulders, and at the same time our men were directed tocease firing and to make ready to charge; the fire of theApaches had ceased, and their chant of defiance washushed. There was a feeling in the command as if we wereabout to rush through the gates of a cemetery, and thatwe should find a ghastly spectacle within, but, at the sametime, it might be that the Apaches had retreated to somerecesses in the innermost depths of the cavern, imknownto us, and be prepared to assail all who ventured to crossthe wall in front.Precisely at noon we advanced. Corporal Hanlon, ofCompany G., Fifth Cavalry, being the first man to surmountthe parapet. I hope that my readers wiU be satisfiedwith the meagrest description of the awful sight thatmet our eyes. There were men and women dead or writhingin the agonies of death, and with them several babies,killed by our glancing buUets, or by the storm of rocks andstones that descended from above. While one portion ofthe command worked at extricating the bodies from beneaththe pile of debris, another stood guard with cockedrevolvers or carbines, ready to blow out the brains of thefirst wounded savage who might in his desperation attemptto kill one of our people. But this precaution was entirelyuseless.All the warriors were dead or dying.Thirty-five, if I remember aright, were still living, butin the number are included all who were still breathing;many were already dying, and nearly one half were deadNone of thebefore we started out of that dreadful place.warriors were conscious, except one old man, who serenelyawaited the last summons; he had received five or sixwounds, and was practically dead when we sprang over the

524 The Book of Woodcraftentrance wall. There was a general sentiment of sorrowfor the old Medicine Man who had stood up so fiercelyon the left of the Apache line, we found his stiU warm corpsecrushed out of all semblance to humanity, beneath a hugemass of rock, which has also extinguished at one fell strokethe light of the lifehad remained by his side." — ("On the Border withCrook"; Bourke; pp. 196-9).of the squaw and the young man whoSeventy-six, including all the men, were killed. Eighteenwomen and six children were taken prisoners. Thuswas wiped out a band of heroic men whose victorious foesadmitted that their victims were in the right.the cheyennes' last fight, or the ending of dullknife's band(Condensed by permission from E. B. Bronson'saccount as given in "Reminiscences of a Ranchman."D. P. & Co. This with "The Redblood" by the sameauthor should be read by all who are interested in theheroic days of the West.)After the Custer fight, the American Army succeeded inrounding up the Indians who could not or would not escapeto Canada, the one land of justice that was near, andamong these were Dull Knife's Cheyennes. They surrenderedon promise of fair treatment.But as soon as they were in the power of the AmericanGovernment (President R. B. Hayes), they were marchedsix hundred miles south into Indian Territory, where theywere crowded into a region so unhealthy that it was obviouslya question of but three or four years before all would

Gimpfire Stories of Indian Qiaracter 525die. They were starving, too, for the promised rationswere never delivered. Nearly half were sick of fevers andmalaria, for medicine was refused them. The two hundredand thirty-fi.ve warriors were reduced to sixty-nine.The extermination of the tribe was being effected. Theybegged for succor; they asked only to go home to theirown land, but, as usual, no notice was taken of theirprayers.They could not live where they were. The AmericanGovernment was obviously bent on killing them off, so theydecided that it would be better to die at home — taking thechance of bullets rather than the certainty of fever.On the ninth of September, 1878, therefore. Dull Knife,their head chief, gathered in his ponies, packed up his camp,burned the last bridge, and, with warriors, women, andchildren, set out for home, in defiance of the soldiers of acorrupt government.At dawn his departure was discovered, troops wereordered out, telegraph wires were busied, and then began aflight and a pursuit the story of which should thrill theworld for the heroism of the fugitives, and shock humanityfor the diabolical brutality of the American authorities.Two thousand troops were sent against this handful ofsome sixty-nine warriors, sick and weak with starvation,and encumbered with about two hundred and fifty, moreor less,sick women and children.I do not believe there was an American soldier who wasnot ashamed of his job. But he had no right to an opinion.He was under orders to run down and capture or kill thisband of starving Indians, whose abominable crime was thatthey loved their homes.We have had fragmentary accounts of that awful flight.Night and day the warriors rode and fought. Some daysthey covered seventy miles and when their horses gave out,

526 The Book of Woodcraftthey raided the settlements for a new supply. Against themwere four hnes of soldiers, with railroads to keep themsupplied and the United States Treasury to draw on, andyet this starving band of heroes fought them in two or threepitched battles every week; fought them when nearly even;eluded them when too strong; fooled them, and caring everfor their wives and families, left all behind; and, at last, onthe fourth of October, the grand old warrior led his peopleacross the South Platte and on to the comparative haven ofthe Niobrara Sandhills.This waterless waste of sand gave them a littlerespiteTheyfrom the troops, but no chance to rest, or food to eat.must push on, subsisting on flesh of horses, sacrificed as theyhad need.Fresh cordons of troops were made in the country northof the Sandhills, and on the eighth of October armyscouts reported Indian signs near Hot Creek.On the thirteenth of October a small band of the fightersraided a store and drove off a band of horses from a placeone mile east of Fort Robinson. These gave them new supplies,but it also gave their enemies the trail, and four troopsof cavalry were at once sent to surround Crow Butte, theCheyenne camp. But the Indians were not caught napping,the next morning dawned to show only that they hadquietly passed all lines and were now far on the road toCanada.Later it was learned that this was the larger part of theband, but was under Little Wolf not Dull Knife. He safelyled them all, and escaped without the loss of a man to thefar north and found rest.This march is not excelled in the annals of warfare.covered a distance of more than one thousand miles in lessthan fifty days, with a column encumbered with women andchildren, every step of the trail contested by all the troopsIt

—Campfire Stories of Indian Character S^7of the United States Army that could be concentrated tooppose them; a march that struck and parted like ropes ofsand the five great military barriers interposed across theirpath; the first across the Kansas Pacific Railway, commandedby General Pope; the second along the UnionPacific Railroad in Nebraska, commanded by GeneralCrook; the third along the Niobrara, commanded by General.Bradley; the fourth, the Bear Butte (Seventh Cavalry)column, stretched east from the Black Hills; the fifth alongthe Yellowstone, commanded by General Gibbon.But Dull Knife and his band of those less able to travelsome one hundred and fifty — were still in the Sandhills.He sent an urgent prayer to Red Cloud of the Sioux forhelp, but the sad answer was that it was hopeless to resentthe President's will. Ten days later the troops located theCheyennes.(From this to the end is quoted from Bronson.)In rags, nearly out of ammunition, famished and worn,with scarcely a horse left that could raise a trot, no longerable to fight or fly, suffering from cold and disheartened byRed Cloud's refusal to receive and shelter them, the splendidold war chief and his men were forced to bow to theinevitable and surrender.Later in the day Johnson succeeded in rounding up thelast of Dull Knife's scattered command and headed northfor White River with his prisoners, one hundred and fortynineCheyeimes and one hundred and thirty-one capturedponies.The evening of the twenty-fourth, Johnson camped atLouis Jenks's ranch on Chadron Creek, near the presenttown of Chadron, Neb.

528 The Book of WoodcraftA heavy snowstorm had set in early in the afternoon,and the night was so bitter and the Indians so weakenedby their campaign that Johnson felt safe to leave them freeto take the best shelter they could find in the brush alongthe deep valley of Chadron Creek.This leniency he was not long in regretting.Dull Knife and his band had been feeding liberally fortwo days on troopers' rations, and had so far recoveredstrength of body and heart that when morning came on thetwenty-fifth the sentries were greeted with a feeble volleyfrom rifle pits in the brush, dug by DuU Knife in the frozenground during the night!And here in these pits indomitable old Dull Knife foughtstubbornly for two days more — fought and held the troopsat bay until Lieutenant Chase brought up a field gun fromFort Robinson and shelled them to a final surrender!Thus ended the first episode of Dull Knife's magnificentfight for Hberty and fatherland, and yet had he had food,ammunition, and mounts, the chances are a hundred to onethat his heroic purpose would have been accomplished, andthe entire band that left Reno, barring those killed along thetrail, would have escaped in safety to freedom in the thenwilds of the Northwest Territory.And that, even in this apparently final surrender tohopeless odds. Dull Knife was still not without hope of furtherresistance, was proved by the fact that when he cameout of his trenches only a few comparatively old and worthlessarms were surrendered,wliile it later became known thattwenty-two good rifles had been taken apart and wereswung, concealed, beneath the clothing of the squaws!After taking a day's rest Johnson marched his commandinto Fort Robinson, arriving in the evening in a heavysnowstorm, where the Cheyennes were imprisoned in oneof the barracks and their meagre equipment dumped in

Campfire Stories of Indian Character 529with them, without further search for arms or ammunition.Later it was learned that that night the Indiansquietly loosened some of the flooring of the barrack and hidtheir arms and ammunition beneath it, so that when amore careful search of their belongings and persons wasmade two days later, they were found to be absolutely withoutweapons of any description.Dull Knife and his people were confined inthe log barrackat the southeast angle of the parade ground [at FortRobinson]. No doors were locked or windows barred. Asmall guard patroled the barrack prison night and day.What to do with these indomitable people puzzled theIndian Bureau and the army.In December a great council was held in the barrackprison. The Sioux chiefs, Red Cloud, American Horse,Red Dog, and No Flesh, came over from their agency toattend it. The Government was represented by CaptainsWessells and Vroom and their Juniors. The Cheyenneswere gathered in a close circle, the officers and visitingchiefs near its centre, the bucks back of them, and fartherback still the squaws and children.Red Cloud was the principal Sioux speaker.He said insubstance:"Our hearts are sore for you."Many of our own blood are among your dead. Thishas made our hearts bad."But what can we do? The Great Father is all-powerful.His people fill the whole earth. We must do what he says.We have begged him to allow you to come to live among

"S30 The Book of Woodcraftus. We hope he may let you come. What we have we willshare with you. But, remember, what he directs, that youmust do."We cannot help you. The snows are thick on the hills.Our ponies are thin. The game is scarce. You cannotresist, nor can we. So listen to your old friend and do withoutcomplaint what the Great Father tells you.The old Cheyenne war chief, DuU Knife, then steppedslowly to the centre of the circle, a grim, lean figure.Erect, despite his sixty-odd years, with a face of a classicalRoman profile, with the steady, penetrating glance andnoble, commanding bearing of a great leader of men. DullKnife stood in his worn canvas moccasins and ragged,threadbare blanket, the very personification of the greatnessof heart and soul that cannot be subdued by povertyand defeat.Never when riding at the head of hundreds of his wildwarriors, clad in the purple of his race — leggings of goldenyellow buckskin, heavily beaded, blanket of dark bluebroadcloth, warbommet of eagles' feathers that trailedbehind him on the ground, necklace of bears' claws, thespoils of many a deadly tussle — never in his Ufe did DullKnife look more a chieftain than there in his captivity andrags.He first addressed the Sioux:"We know you fqr our friends, whose words we maybelieve. We thank you for asking us to share your lands.We hope the Great Father will let us come to you. All weask is to be allowed to five, and to live in peace. I seek nowar with any one. An old man, my fighting days are done.We bowed to the will of the Great Father and went far intothe south where he told us to go. There we found a Cheyennecannot live. Sickness came among us that mademourning in every lodge. Then the treaty promises were

""Campfire Stories of Indian Character 531broken, and our rations were short.Those not worn bydisease were wasted by hunger. To stay there meant thatall of us would die. Our petitions to the Great Fatherwere unheeded. We thought it better to die fighting toregain our old homes than to perish of sickness. Then ourmarch we begun. The rest you know.Then turning to Captain Wessells and his ofiicers:"Tell the Great Father Dull Knife and his people askonly to end their days here in the north where they werebom. Tell him we want no more war. We cannot live inthe south; there is no game. Here, when rations are short,we can hunt. Tell him if he lets us stay here Dull Knife'speople will hurt no one. Tell him if he tries to send us backwe will butcher each other with our own knives. I havespoken.Captain Wessells's reply was brief — an assurance thatDull Knife's words should go to the Great Father.The Cheyennes sat silent throughout the council, allsave one, a powerful young buck named Bx;ffalo Himip,old Dull Knife's son. With a thin strip of old canvas, thatserved as his only covering, drawn tightly about his tallfigure, his bronze face aflame with sentiments of wrong, ofanger, and of hatred, Buffalo Hump strode rapidly fromone end to the other of the long barrack room, casting fierceglances at the white men, the very incarnation of savagewrath. From beginning to end of the council I momentarilyexpected to see him leap on some member of theparty, and try to rend him with his hands.Of course nothing came of the council. The War andInterior Departments agreed that it would be imprudentto permit these unsubduable people to be merged into thealready restless ranks of the Sioux. It was thereforedecided to march them back south to Fort Reno, whencethey had come.

532 The Book of WoodcraftJanuary opened with very bitter weather. Six or eightinches of snow covered the ground. The mercury dailymade long excursions below zero. Even the troops incantonment at Canby were suffering severely from the cold— some with frozen feet and hands. It was all but impossibleweather for marching.Nevertheless, on January 5th, Captain Wessellsreceivedorders from the War Department to immediately start DullKnife's band, as quietly and peaceably as possible, and underproper escort, on the march to Fort Reno, six hundredmiles away in the south! This was the decision of theIndian Bureau, and the Secretary of War was requested tohave the decision immediately enforced. Hence the orderwhich reached Captain Wessells.Captain Wessells sent a guard to the barrack and hadDull Knife, Old Crow, and Wild Hog brought into his presenceat headquarters. On the arrival of the Indians acouncil was held. Captain Wessells advised them of theorder of the Department that they were to return to theIndian Territory.Dull Knife rose to reply.His whole figure trembled withrage; his bronze cheeks assumed a deeper red; the firessuppressed passion blazed through his eyes until they glitteredwith the ferocity of an enraged beast at bay. Nevertheless,he spoke slowly and almost calmly. He did nothave much to say. He made no threats or gestures.He said he had listened to what the Great Father hadordered.It was the dearest wish of him and his people totry to do what the Great Father desired, for they knew theywere helpless in his hands. But now the Great Father wastelHng them to do what they could not do — to try to marchto the Indian Territory in such weather. Many would besure to perish on the way, and those who reached the reservationwould soon fall victims to the fevers that had al-of

"Campfire Stories of Indian Qoaractcr 533ready brought mourning into nearly all their lodges. If,then, the Great Father wished them to die — very well,only they would die where they then were, if necessary bytheir own hands. They would not return to the south, andthey would not leave their barrack prison.Captain Wessells knew that Dull Knife's complaint waswell founded. Still, bound by the rigid rules of the service,he had absolutely no latitude whatever. He thereforedirected the interpreter to explain to Dull Knife that theorders were imperative and must be obeyed, and to assurehim that the cavalry escort would do all in their power tosavethe Indians from any unnecessary hardship on thejourney.Dull Knife, however, remained firm, and his companions,when appealed to, only growled a brief assent to DullKnife's views."Then, Interpreter," said Wessells, "tell them theirfood and fuel will be stopped entirely until they concludeto come peaceably out of their barrack, ready to marchsouth as ordered.The three chiefs silently heard their sentence, and werethen quickly marched back to their barrack prison by a fileof soldiers.All this occurred shortly after "guard mount" in themorning.Apart from its inhumanity, Wessells's order was badpolicy. Hunger drives the most cowardly to violence.Then, to add to the wretched plight of the Indians, they weall but naked. No clothing had been issued to themsince their capture, and they were clad only in tatteredblankets and fragments of tent cloth. Requisitions forclothing had been sent to the Indian Bureau, but none hadcome.Thus, half naked, without food or fires,these miserable

534 The Book of Woodcraftpeople starved and shivered for five days and nights,^ butwith no thought of surrender!Captain Wessells sent the interpreter to propose that thechildren be removed and fed, but this they refused; theysaid they preferred to die together.For five days and nights the barrack rang with shrill,terrible death chants.It was clear that they had resolvedto die, and weakening fast indeed they were under therigors of cold and hunger, weakening in all but spirit.The morning of the ninth of January, the fifth day oftheir compulsory fast, Captain Wessells again summonedDull Knife, Old Crow, and Wild Hog to a council.Only the two latter came.Suspecting violence, theIndians refused to let their oldchief leave the barrack.Asked if they were ready to surrender. Wild Hog repliedthat they would die first.The two chiefs were then ordered seized and ironed.the struggle Wild Hog succeeded in seriously stabbingPrivate Ferguson of Troop A, and sounded his war cry as analarm to his people.Instantly pandemonium broke loose in the Indian barrack.They realized the end was at hand.The war songs of the warriors rang loudly above theshrill death chants of the squaws.Windows and doors were quickly barricaded.The floor of the barrack was torn up and rifle-pits weredug beneath it.Stoves and flooring were broken into convenient shapesfor use as war clubs.The twenty-odd rifles and pistols which had beensmuggled into the barrack,- by slinging them about thewaists of the squaws beneath their blankets, at the time ofIn

Campfire Stories of Indian Qiaracter 535the capture, were soon brought from their hiding placeand loaded.They expected an immediate attack, but none came.And all day long the garrison was kept under arms,ready for any sortie by the Indians.Night at last came, and, notwithstanding the terriblewarnings of the day, no extraordinary precautions weretaken. A guard of only seventeen men were under arms,and of these only a few were on post about this barrack fullof maddened savages.All but Captain Wessells were so certain of a desperateoutbreak that night that Lieutenant Baxter and severalother officers sat fully dressed and armed in theirquarters,awaiting the first alarm."Taps" sounded at nine o'clock, the barracks were soondarkened, and the troopers retired.Only a few lights burned in the officers' quarters andat the trader's store.The night was still and fearfully cold, the earth hidby the snow.Ten o'clock came, and just as the "all's well" was passingfrom one sentry to another, a buck fired through awindow and killed a sentry, jumped through the windowand got the sentry's carbine and belt, and sprang back intothe barrack. Then two or three bucks ran out of the westdoor, where they quickly shot down Corporal Pulver andPrivate Hulz, both of Troop A, and Private Tommeny, ofTroop E.At doors and windows the barrack now emptied itshorde of desperate captives, maddened by injustice and wildfrom hunger. Nevertheless, they acted with method andgeneralship, and with heroism worthy of the noblest menof any race.The bucks armed with firearms were the first to leave the

!536 The Book of Woodcraftbarrack.These formed in line in front of the barrack andopened fire on the guardhouse and upon the troopers asthey came pouring out of neighboring barracks. Thusthey held the garrison in check until the women andchildren and the old and infirm were in full flight.Taken completely by surprise, the troops, nevertheless,did fearfully effective work. Captain Wessells soon hadthem out, and not a few entered into the fight and pursuitclad in nothing but their imderclothing, hatless and shoeless.The fugitives took the road to the sawmill crossing ofWhite River, only a few hundred yards distant from theirbarracks, crossed the White River, and started southwesttoward my ranch, where they evidently expected to mountthemselves out of my herd of cow ponies, for they carriedwith them all their lariats, saddles, and bridles to this point.Here, pressed hopelesslyclose by the troops, their gallantrear-guard melting fast before the volleys of the pursuers,the Indians dropped their horse equipments, turned, andrecrossed White River, and headed for the high, precipitousdivide between Soldier Creek and White River, two milesnearer their then position thanthe cliffs about my ranch.They knew their only chance lay in quickly reaching hillsinaccessible to cavalry.All history affords no record of a more heroic, forlornhope than

!Gimpfirc Stories of Indian Qiaracter 537squaw from a buck. Lieutenant Cummings fell into awashout near the sawmill nearly atop of two Indians.They attacked him with knives, but he succeeded in killingboth with his pistol — only to find that they were squawsThe struggle was often hand-to-hand, and many of thedead were powder-burned.was strewn thick with bodiesFor a long distance the trailA sergeant and several men were pursuing two isolatedfugitives who proved to be a buck and squaw. Suddenlythe two fugitives turned and charged their pursuers, thebuck armed with a pistol, the squaw with a piece of an ironstove! They were shot down.This running fight afoot continued for nearly a mile,when the troops, many of them already badly frozen, werehurried back to the garrison to get needed clotiiing and theirmoimts.[E. B. Bronson, who tells the tale,was in his ranch fivemiles away that night but the sound of firing at teno'clock caused him to mount horge and hurry to the Fortwith a friend.]Presently, nearing the narrow fringe of timber that linedthe stream, we could see ahead of us a broad, dark linedividing the snow: it was the trail of pursued and pursuers— the line of flight. Come to it, we halted.There at our feet, grim and stark and terrible in themoonlight, lay the dead and wounded, so thick for a longway that one could leap from one body to another; therethey lay grim and stark, soldiers and Indians, the latterlean and gaunt as wolves from starvation, awful with theirwounds, infinitely pathetic on this bitter night in theirragged, half-clothed nakedness.We started to ride across the' trail, when in a fallen buck I

!538 The Book of Woodcrafthappened to notice I recognized Buffalo Hump, DullKnife's son.He lay on his back, with arms extenaed and face upturned.In his right hand he held a small knife, a knife wornby years and years of use from the useful proportions of abutcher knife until the blade was no more than one quarterof an inch wide at the hilt,a knife descended to domesticuse by the squaws as an awl in sewing moccasins, and yetthe only weapon this magnificentin this his last fight for freedomwarrior could commandAs I sat on my horse looking down at Buffalo Hump,believing him dead, the picture rose in my mind of thecouncil in which he had stalked from end to end of thebarrack, burning with an anger and hatred which threatenedeven then and there to break out into violence, whensuddenly he rose to a sitting position and aimed a fierceblow at my leg with his knife. Instinctively, as he rose, Ispurred my horse out of his reach and jerked my pistol,but before I could use it he fell back and lay still — dead.So died Buffalo Hump, a warrior capable, with half achance, of making martial history worthy even of hisdoughty old father.Immediately on hearing the fire, Vroom, at Camp Canby,had thrown two troops in skirmish order across the valley toprevent escape to the east, and hurried into Robinson himselfat the head of a third troop.Already mounted, Vroom was the first to overtake andre-engage the flying Cheyennes, whose knowledge of thegeography of the country proved remarkable. They hadselected a high bluff two miles west of the post as theirmeans of escape, its summit inaccessible to horsemen formore than six miles from the point of their ascent.

Campfire Stories of Indian Character 539Almost daily for months had I ridden beneath this bluffand would readily have sworn not even a mountain goatcould ascend to its summit; but, hidden away in an angle ofthe cliff lay a slope accessible to footmen, and this theIndians knew and sought.Just below this slope Vroom brought the rear guard tobay, and a brief, desperate engagement was fought. TheIndians succeeded in holding the troops in check until allbut those fallen under the fire of Vroom's command wereable to reach the summit.Here on this slope, fighting in the front ranks of the rearguard, the "Princess," Dull Knife's youngest daughter, waskiUed!Further pursuit until daylight being impossible, thetroopers were marched back into the garrison.By daylight the hospital was filled with wounded Indians,and thirty-odd dead — bucks, squaws, and children — layin a row by the roadside near the sawmill, and there laterthey were buried in a common trench.At dawn of the tenth, Captain Wessells led out four troopsof cavalry, and, after a couple of hours' scouting, found thatthe Indians had followed for ten miles the summit of thehigh divide between White River and Soldier Creek, travelingstraight away westward, and then had descended to thenarrow valley of Soldier Creek, up which the trail lay plainto foUow through the snow as a beaten road.Along this trail Captain Vroom led the column at thehead of his troop. Next behind him rode Lieut. George A.Dodd, then a youngster not long out of West Point, andlater for many years recognized as the crack cavalrycaptain of the army. Next behind Dodd I rode.Ahead of the column a hundred yards rode Woman'sDress, a Sioux scout.For seventeen miles from the post the trail showed that

S40 The Book of Woodcraftthe fugitives had made no halt! A marvelous march onsuch a bitter night for a lot of men, women, and childrenmany of them wounded, all half clad and practically starvedfor five days!Presently the trail wound round the foot of a high, steephill, the crest of which was covered with fallen timber, ahill so steep the colvtmn was broken into single file to passit. Here the trail could be seen winding on through thesnow over another hill a half mile ahead.Thus an ambush was the last thing expected, but, afterpassing the crest of the second hiU, the Indians had made awide detour to the north, gained the fallen timber on thecrest of this first hill, and had there entrenched themselves.So it happened that at the moment the head of Vroom'scolumn came immediately beneath their entrenchment, theCheyennes opened fire at short range, emptied two or threesaddles, and naturally and rightly enough stampeded theleading troop into the brush ahead of and back of thefor it was no place to stand and make a fight.hill,Nothing remained but to make a run for the brush, and agood run he made of it, but, encumbered with a buffaloovercoat and labouring through the heavy snow, he soon gotwinded and dropped a moment for rest behind the futileshelter of a sage bush.Meantime, the troopers had reached the timber, dismounted,taken positions behind trees, and were pouring intothe Indian stronghold a fireso heavy that Dodd was soonable to make another run and escape to the timber unscathed.:Je ^ 4; :(e :fc ^ :(eThe Indian stronghold on the hilltop was soon surroundedand held under a desultory long-range fire all day,as the position was one impregnable to a charge.

Qimpfire Stories of Indian Character 541No packs or rations having been brought, at nightfallCaptain Wessells built decoy campfires about the Indians'position and marched the command back into the garrison.He told me Lieutenant Baxter, with a detachment of tenmen, had located, on the slope of a bluff a mile east of theDeadman Ranch, a camp of Indians which he believedrepresented a large band of hostiles still loose.Pointing to a spur of the bluffs, three or four hundred feethigh, standing well out into the valley a scant mile east ofmy ranch, the trooper hurried on in to the garrison forreinforcements, and I spurred away for the bluff, andsoon could see a line of dismounted troopers strung alongthe crest of the ridge.As I rode up to the foot of the bluff, skirmish firing beganon top of the ridge.After running my horse as far up the hill as its precipitousnature would permit, I started afoot climbing for thecrest, but, finding it inaccessible at that point, startedaround the face of the bluff to the east to find a practicableline of ascent, when suddenly I was startled to hear theominous, shrill buzz of rifle balls Just above my head, fromthe skirmish line on the crest of the ridge — startled, indeed,for I had supposed the Indians to be on the crest of the bluff,farther to the south.Dropping behind a tree and looking downhill, I saw afaint curl of smoke rising from a little washout one hundredyards below me, and, crouched beside the smouldering firein the washout, a lone Indian.This warrior's fight and death was characteristic of themagnificent spirit which had inspired the band, from thebeginning of the campaign at Fort Reno.In mid-afternoon, scouting to the south of the garrison

S42 The Book of Woodcraftfor trails, Lieutenant Baxter had discovered this campfire,and, quite naturally assuming that none but a considerableband of the Indians would venture upon building acampfire so near to the garrison, had immediately sent atrooper courier into the garrison with advice of his discovery.Then he dismounted his command and approached thecampfire in open skirmish order, until it was plain to beseen that the fire was deserted. The trail of a single Indianled into the washout, and imprints in the snow showed wherehe had sat, evidently for some hours, beside the fire. Butof the washout's fugitive tenant no trace could be foimd,ho trail showing his route of departure. In one directionalong a sharp ridge leading toward the hogback's crest,the snow was blown away, the ground bare, and thisseemed to be his natural line of flight from Baxter'sdetachment.After what all believed a thorough search of the vicinityof the fire, Lieutenant Baxter left Corporal Everett and atrooper near the fire, and, remounting, led the balance ofhis men up the slope with the view to cut the Cheyenne'strail wheresoever it might again enter the snow.Baxter was gone barely ten minutes when he was startledby two rifle shots in his rear, from the vicinity of the fire!Looking back, he saw his two troopers prostrate in thesnow, and later learned that Everett and his mate, whilestamping about to keep warm, had approached a littleshallow washout within thirty yards of the fire that allvowed they had looked into, and suddenly had discoveredthe Indian lying at its bottom, wrapped in a length of dirtyold canvas the precise color of the gray clay soil whichdoubtless had served to conceal him through the earliersearch. The moment the Indian made sure he was discovered,he cast open his canvas wrap and fired twice with

Campfire Stories of Indian Character 543a carbine, shooting Corporal Everett through the stomachand killing him ahnost instantly, and seriously woundinghis mate.Thus rudely taught that humanity was useless, and thatit must be a fight to the death, observing "Papa" Lawsonapproaching from the fort at the head of his troop, Baxterswung his own men up and along the top of the ridge, wherethey could better command the old Cheyenne's position,and opened on him a heavy fire — and it was just at thisjuncture I arrived.Immediately after I first sighted the Indian, "Papa"Lawson swung around the foot of the hill with his troop,dismounted, and charged up on foot — thus making sixtymen concentrated upon one!The old Cheyenne kept up his rapid fire as long as hecould. Toward the last I plainly saw him fire his carbinethree times with his left hand, resting the barrel along theedge of the washout, while his right hand hung helplessbeside him.Suddenly I saw him drop down in the bottom of the washout,limp as an empty sack.When we came up to him it appeared that while the shotthat killed him had entered the top of his head, he neverthelessearlier in the engagement had been hit four times —once through the right shoulder, once through the leftcheek, once in the right side, and a fourth ball toward thelast had completely shattered his right wrist.It was apparent that he had been making a desperatebreak to reach my horses, which usually ran in the verynext canyon to the west, for he still carried with him a lariatand bridle; but his unprotected feet had been so badlyfrozen during the night that he had become entirely unableto travel farther, and, realizing himself to be utterly helpless,in sheer desperation had built a fire to get what poor,

544 The Book of Woodcraftmiserable comfort he could forthe few minutes or hoursremaining to him!A curious incident here followed.An ambulance had come with Lawson's troop to the field,in which the body of Everett and his wounded mate wereplaced, while the body of the dead Cheyenne was throwninto the boot at the back of the conveyance. Upon arrivalin the garrison, Lieutenant Baxter discovered that thebody of the Indian had been lost out of the boot on the shortfour-mile journey into Robinson, and sent back a sergeantand detail of men to recover it. But the most carefulsearch along the trail failed to reveal any trace of the body,and whatever became of it to this day remains a mystery.On the night of the tenth, fifty-two Indians had beencaptured, approximately half of them more or less badlywounded, and thirty-seven were known to have been killed,leaving a total of sixty unaccounted for.Still without food, on the morning of the eleventh, theseventh day of their fast, and unable to march farther, CaptainWessells's colimin found the fugitives occupying a strongposition in the thick timber along Soldier Creek at the footof the hill upon which they had been entrenched the daybefore, better sheltered from the severity of the weather.Again long-range firing was the order of the day, for acharge would have incurred needless hazard.During this day the Indians succeeded in killing a troophorse on an exposed hillside within three or four hundredyards of their position. The rider narrowly escaped withhis life.The ground where the horse fell was so openly exposed,the carcass had to be left where it had fallen, and thatnight, after Captain Wessells had again marched his commandback to the garrison, the carcass furnished the firstfood these poor wretches had eaten for seven days!

Campfire Stories of Indian Qiaracter 545That their hearts were firm as ever and that all theyneeded was a little physical strength the next few dayseffectually proved.The twelfth they lay eating and resting, and when on thethirteenth, Wessells's column returned to the attack, theIndians were found six miles farther to the west, wellentrenched on the Hat Creek Bluffs, and there againan ambush was encoimtered in which two troopers werewounded.On this day a twelve-pound Napoleon gun was broughtinto action, and forty rounds of shell were thrown into theIndians' position, without dislodging them.The same day Captain Wessells and Lieutenants Crawfordand Hardie crept near the rifle-pits with an interpreterand called to the Cheyennes to bring out their womenand children, promising them shelter and protection. Afeeble volley was the only reply!Realizing the Indians had now reached a cattle countryin which they could kill meat and subsist themselves, CaptainWessells had brought out a pack-train, with blanketsand rations, to enable him to surround the Indians' positionat night, and, should they slip away, to camp on theirtrail.This night they were surrounded, but at dawn on thefourteenth, Lieutenant Crawford discovered the wily enemyhad again slipped through the picket lines, headed southwestwardalong the high bluffs which lined the southernedge of Hat Creek Basin.For six days more the same tactics on both sides prevailed;the Indians were daily followed in running fight, orbrought to bay in strong positions practically impregnableof direct attack, surrounded at nightfall, only to glide awaylike veritable shadows during the night, and of course moreor less were killed in these daily engagements.

54^ The Book of WoodcraftOn the twentieth, Captain Wessells'scommand was joinedby Lieutenant Dodd and a large band of Sioux scouts.Tuesday, the twenty-first (January, 1879), saw the finish.At a point on the Hat Creek Bluffs, near the head of WarBonnet Creek, forty-four miles a little to the south of westof Fort Robinson, the Cheyennes lay at bay in their lastentrenchment, worn out with travel and fighting, and withscarcely any ammunition left.They were in a washout about fifty feet long, twelve feetwide, and five feet deep; near the edge of the bluffs.Skirmishers were thrown out beneath them on the slopeof the bluff to prevent their escape in that direction, andthen Captain Wessells advanced on the washout, with hismen formed in open skirmish order.A summons through the interpreter to surrender wasanswered by a few scattering shots from the washout.Converging on the washout in this charge, the trooperssoon were advancing in such a dense body that nothingsaved them from terrible slaughter but the exhaustion of theCheyennes' ammunition.Charging to the edge of the pit, the troopers emptied theircarbines into it,sprang back to reload, and then came onagain, while above the crash of the rifles arose the hoarsedeath chants of the expiring band.The last three warriors alive — and God knows they deservethe name of warriors if ever men deserved it — sprangout of their defences, one armed with an empty pistol andtwo with knives, and madly charged the troops!Three men charged three hundred!They fell, shot to pieces like men fallen under platoon fire.And then the fight was over.The little washout was a shambles, whence the troopsremoved twenty-two dead and nine living, and of the livingall but two (women) were badly wounded!

Campfire Stories of Indian Qiaracter 547These were all that remained out of the sixty unaccountedfor after the fighting near Fort Robinson, excepting fiveor six bucks, among them Chief Dull Knife, who had beencut off from the main band in the first night's fight and hadescaped to the Sioux.And among the Ogallala Sioux thereafter, till he died,dwelt Dull Knife, grim and silent as Sphinx or dumb man;brooding his wrongs; cursing the fate that had denied himthe privilege to die fighting with his people; sitting alonedaily for hours on the crest of a Wounded Knee bluff risingnear his teepee, and gazing longingly across the widereaches of the Bad Lands to a faint blue line, on the northwesternhorizon, that marked his old highland home in theBlack HiUs.

\ 2nd.:548 The Book of WoodcraftThe Message ofthe IndianThe message of the Indian for us issixfoldI St. He was the great prophet of outdoor life. He wasstrong when he lived in the sun; and when, under pressure,he took to a house, he was like Samson shorn of his hair.By the physical perfection of his body, he showed the truthof his way. He was a Kving protest against house-life.He, above all others, can show us how to get the joys, andescape the dangers, of life in the open air.He was a master of woodcraft — woodcraft, theoldest of all the sciences; the one, that, above all, makes formanhood. Strength, speed, skill, courage, knowledge of thewoods and its creatures, star-wisdom, water-wisdom, plantlore, and everything that makes for the well-built man inmasterful touch with a large environment of blue air, is partof woodcraft. And in this above all other men, the Indiancan be our guide.3rd. He taught the sacred duty of reverencing, beautifyingand perfecting the body.,4th. He sought for the beautiful in everything. Heteaches us that, if we have the spirit of beauty within, wemay beautify everything in every ofl&ce and walk of ourlives. Every weapon, tool, utensil, garment and house;yes, every gesture — he has taught us how to make beautiful,Jlis songs, stories, dances, ceremonies, his system of

The Message of the Indian 549etiquette and courtesy, were expressions in his daily lifethat proved his mind; and in the making of beautiful tents,blankets, baskets and canoes, he has easily led the world.These things were mere expressions of his broad creed thatthe Great Spirit is in everything, everywhere, all the time.Sth. He solved one great economic problem that vexes usto-day. By his life and tribal constitution, he has shownus that the nationalization of all natural resources andnational interests puts a stop at once equally to abjectpoverty and to monstrous wealth.6 th. He was the world's great historic protest againstavarice. Under various euphonious names we encouragegreed as a safeguard against destitution. Heshowed that it has no bearing on the case and that itunavoidably ends in measureless crime:That seems to be the sixfold message of the Indian;butthere is also a thought that will not down, as one reads thesechronicles of a trampled race.The law of this land gives every one the right to think anddecide for himself, so long as he does not infringe on therights of others. No man may compel the conscience ofanother, except that other be a soldier or a marine. When aman joins army or navy, he must leave his conscience behind.That is the law. Why? Because those in the highplace of authority know so well that the soldier or sailor,going to the front and seeing with his own eyes the abominationsand human tortures that warfare really means,would be so horror-stricken that he would recoil as from avery hell. He would refuse to be a party to such unspeakableatrocities, and so army and navy, yes, the whole systemback of it, would crumble.No, sir, discipline must be maintained. The soldier andsailor must leave his conscience at home and do as he is

550 The Book of Woodcrafttold, stifling the voice within that tells him he is espousingthe cause of Jezebel, Herod and Moloch, and pledging hismanhood to the service of hell.When General Crook set off in deep winter to hound theDakota patriots to their death, and to slaughter theirwomen and babies, he admitted, as we have seen, thatit was a hard campaign to go on. "But," he added,"the hardest thing is to go and fight those whom weknow are right."Then why did he go?If Crook had been ordered by the War Department tonail the Saviour to the Cross, I suppose he would have doneit, and wept as he obeyed; or, under orders of Herod, hewould have slaughtered the babes of Bethlehem as expeditiouslyas his broken heart would have allowed. TheBritish general who led his troops against China, probablyall against his better judgment, and there, by force andbloodshed, established the diabolical opium traffic, obeyedhis government, indeed, and gained some money for hiscountry's merchants. But he made an awful day ofreckoning for himself and for his race.When the French army decided that it was wise tosacrifice innocent Dreyfus for the cause of patriotism, theyset the army above justice and their country in a higherplace than God. And thus struck France a blow fromwhich she never yet has recovered — we cannot tell—maybe a death-blow.Most men agree with the Indian that courage is one ofthe greatest, if not the greatest, of virtues. How many ofthem dare live up to this belief? To most men, in somemeasure, there comes a time when they must decide betweentheir duty to country and their duty to God. How manydare take the one course that they know to be right? Arethere no times when man's allegiance to high principle must

1The Message of the Indian 55override his allegiance to constituted authority? No?Tlien, how do you justify 1776? And the martyrs, fromSocrates, seditious preacher of the truth, right down to menof our own times; were they all wrong? All set their Godabove their country's laws, and suffered cruel, shamefuldeaths.If they did not teach us by their lives and deaths thatjustice and truth are above every consideration of one'scountry and its laws, then Socrates, St. Peter, St. Stephen,St. Paul, St. John, Becket, Huss, Coligny, Latimer, Ridley,Cranmer — yes, the Lord Himself — all lived and died invain.THE IND

Abies halsamea . . .INDEX

S54IndesBeetle-wood 423Begin, How to 79Bellatrix 207Betelgeuse 207Betula lutea 424Betula papyri/era 424Betula poindifoUa T 423Bicycle Honors100, loiBicycle Record . . . . 101Big Game Hunting ... . 105Big Game Listed for Honors . . zo6Big Lodge . . . . . 64, 68Big Lodge Degrees 117Big Thunder, Penobscot Chief . . 481BigThunder's Arrow Grip (lUus.) . 483Bilsted . 436Binder Knot . . 184Birch, Aspen-leaved . . . 423Birch-bark Baskets 182Birch-bark Boxes . ... 182Birch, Canoe 424Birch Canoe Making Honors . . . Z09Birch, Gray (lUus.) . 423, 424Birch, Paper 424Birch, WMte (lUus.) 424Birch, Yellow (lUus.) 424Bird Books Kecommended . . . 352Bird Boxes or Houses (Illus.) . . 187Bird Dance Song .... .150Bird Skin, Making a (Illus.) . . .353Bird Stuffing (Illus.) 352Birds, Common 334Birds for Honors 115Bittern (Illus.) 341Black Cherry (Illus.) 311Black Dye 477Black Hawk 29Black Paint 476Black Vulture 336Blackbird, Crow (Illus.) .... 346Blackfeet 250Blackfoot Chief White Calf . . . S07Blackwall Hitch 185Blanchan, Neltje 352Blazes and Indian Signs (Blus.) . . 245Blazes and Signs, Honors . . ziiBlazes of Hunters and Surveyors(Il!us.) 246Bleeding, Internal 306Bleeding, To Stop 309Blitum or Mis-caw-wa 477Bluebird (Illus.) 351Blue Buffalo 77Blue Herons . 78Blue Honors - zi5Bluejay (lUus.)208, 34sBlue Paint 476"Blue Sky," The Watchword ... 61Boat Builder Honors . . . logBoat Building (Illus.) 224Bobolink or Reedbird (Illus.)Bodarc. . . 345... 433Bois d'Arc 433Boletus Mushrooms 408Bonasa umhellus 342Bonfire 274Bonneville, Captain 505Bonneville, on Indian Nobleness . . 54Books and Articles on Tracks . . , 390Bootes 204BoStes Hunting the Great Bear (Illus.) 205Botaurus lengtiginosus 341Bourke, Capt. J. G 20, 513On Indian Nobleness .... 52On U. S. Govt. Shame .... 46Bow and Arrow-making Honor . . iiiBow and Arrows (Illus. ) . . . . 480Bow Holding and Drawing (Illus.) 480-481Bow, How to Make a . . .479Bow-wood 433Bowel Complaint 309Bowel Tonic •. 309Bowline Knot1S4Box Elder, 439Boys in Catskills 3Bubo virginianus 336Buffalo Chips Game 298Buffalo Hunters 249Building a Boat (lUus.) 224Bull-fighter in the Sky 206Bums and Scalds 306Burroughs, John 115Buteo Borealis 334Butterflies for Honors 115Butternut 420Butternut, Fruit of (Illus.) . . . 419Buttonball or Buttonwood (Illus.) . 436Buttons. Scout (Illus.) 278Buzzard (Illus.) 336, 337Branta canadensis 340Brave, Initiation of a 63Brave, Vow of 72Brave, Young6sBravery of the Indian 28Brinton, on Indian Physique ... 49Bronson, E. B 524Broom, Camp (Illus.) 223Brown, Major . 516Brunner, Joseph 390noCabin Building HonorsCalkins, F. W 492Call of the Tribe 84Calvatia cranliformts • . 406Calvatia cyathiformis 407Calvatia gigantea 406Camp Assessment for Taking Part in 72Camp Broom (Illus.) . ... 223Camp Circle of the Gods .... 205Camp Conjurer Degree .... 129Camp Cook Degree . .... 121Camp Cookery ... ... 276Camp Craftsman Degree .... 121Camp Doctor Degree 122Camp (jovemment 263Camp Ground 262Camp Ground, Arriving at ... 263Camp Horn 226Camp Kitchen (Illus.) 273Camp Lantern (lUus.) . . . .217,218Camp Life 4Camp Life, The Ideal . . . .7Camp Loom and Grass Mats (Illus.) 219Campercraft 256

SCampercraft and Scouting Honors 107Camper Degree ....120Camper Honors .102Campfire Club . .losCampfire, Magic of the4Campfire Stories48sCampfires (lUus.)271Camp Officers263Camp Rake (Illus.) .222Camp Roaster (lUus.)277Camp Routine . .176Camp Routine Suggested271Camp Summer256Camping Out256Camping Outfit for One Brave260Camping Outfit for Six .257Canada Balsam 414Canadian Government Honorable withIndians . ...Cams Major .Cams Minor ....Canoe-camper Honors .Canoe, DugoutCanoe TagCanoe Wood .Canoeing HonorsCanoeman DegreeCaribou Dance .Carpinus carotinianaCarrick Bend Knot .Carrion CrowCarver, JonathanOn Indian Bravery .On Indian Kindness .On Indian ProvidenceOn Indian Self-ControlOn Indian TruthfulnessOn Sioux ChastityOn Sioux HospitalityCassiopeia (Ulus.)Castanea dentata .Catbird (Illus.) . .Caihartes aura . .Catlin. George . . .On Indian Bathing .On Indian Kindness .On Indian Honesty .On Indian HospitalityOn Indian NoblenessOn Indian Respect for ParentsOn Indian Self-ControlOn Kanakuk .On Madam Chastity .On Sweat LodgeCat Tracts (Illus.) .Cause of Indian WarsCedar, White. . ^Cercis canadensis.Ceremony of Naming the BraveCetraria Icelandica (Illus.)Changes of the LawChapman, Frank M.Character, Summary of IndianCharges Against the IndianChastity of Indians .Cherry, Black (Illus.) .Chestnut (lUus.) . . .Index472062062252904341021241524261843362934314845283620643134933S2025354337S332485032826389464143714233072115,352SS1327311432sssCheyennes, How Corrupted ... 48Cheyennes' Last Fight . . 524Cheyennes Merciful 13Chicadee (Illus.)35aChicken Fight Game, One Legged . 297Chicken Squawk . . . 180Chief, Band ... . . . 71Chief Bear's Head 15Chief Capilano of the Squamish . 490Chief Dull Knife's Band ... 524Chief, Head . . ., 70Chief, Head, Vow of 71Chief liinmaton-Kalatkit , . . 504Chief in Charge 264Chief Joseph, of Perces Nez 10, 55, 504Chief of the Painted Robe or FeatherTally . .Chief Red Cloud.Chief, SecondChief, Third .Chief, WampumChills and FeverChin the Bar HonorsChin the Bar RecordChinese Writing . .Chivington MassacreChuntz, Apache Chief .Cinders or Sand in EyeCitronella ....Claiming Coups, IndiansClark, Capt. W. P. . .On Indian Kindness .On Sweat Lodge .Clavaria dichotomaClavaria Moose Horn (Illus.Clavaria, Red Tipped (Illus.Clavaria, White . .Clean Fatherhood . .Cleanliness ....Cleanliness of the IndianClitocybe, Deceiving (Ulus.!Clitocybe iUudens (Illus.)Clock, Indian (Illus.) .Clove Hitch ....Club, Straw (Illus.) . .Cock-fighting GameCode, Railway . .ColapUs auratus . . .Cold, a Danger When LostCold or Fever Cure .Colinus virginianus .Columbus, on Indian KindnessCommon Bir 9 , . .Compass, Home-made ....Competitive Principle in EducationConscience o' a Soldier ....Consumption Cured by Outdoor LifeConway, Sir Martin ....Cooking HonorsCoon GameCoona Song715297070713099?9823914S163082714593626401405405401 , 40449a6219399, 400399, 4002X6. 185286. 297. 2S3. 343324309. 342. 3433431665483103no39C15cCoprinus atramentarius 403Coprinus, Inky (Ulus.) . . . 403Coprinus Mushrooms A°2Cord-pull Signals 254Coronado and the Indian .... 5'Costume, Indian (Illus.) .... 46'

155^Costumes , . . .Cottonwood73^loCough Remedy 309Cough and Lung Remedy . . . 313. . . Cough and Irritated Throat 312Council Fire (lUus.) 274Council Fire Circle . . . 260Council, the Great ...... 64Council, High ... 64Council of the Tribe 70Council, Order of Doings In . 79Council, Secrets of ... , .72Councils, 268Councils of the Tribe ... 70Councils, Special 70.Coup ........Coups, Claimiag ....93,94459Courage.62,488Courtesy of the Indian 41Crane, Blue flllus.) . .Creed, The Indians .... 341, 342. 11Crook, Gen. George . . . 516, 550Crow, Common 345Curtis, Dr. C. C 328Customs of the Indian .... 11-59Cuts and Wounds 307Cyanocitta cristata 345Cygnus . . 205Cypress, Bald 415Darling, Lou S 114Dam, Making a (HIus.) .... 213Dancing Honors 11Deadly Amanita Toadstools . . . 394Death Song .... 519Deathcup, Tall 397Deathcup, Toadstool 394Decorations for Degrees .... 93Deer, Burlap (Illus.) 283Deer Hunt (Illus.) ... 283Deer Tracks alius.) 388Deer, Wooden Legged (HIus.) . . . 284Degree, Athlete . . , , 118Degree Badges (Ulus.) .... 1x7, 119DegreesConjurer 129Camp Craftsman 121Camp Cook 121Camp Doctor 122Camp....Camper 120Canoeman 124Fisherman 125Forester 120Frontier Scout 128Gleeman 129Herald or Crier 129Horseman 130Hunter 131Mountaineer 132Pathfinder or Scout 133Scout or Pathfinder .... 133Scout Runner 134Sharpshooter 135Star Wiseman 136Swimmer 137Traveler ........ 137Village Scout 138IndexWise Woodman ....

Index 557Elm, Water or Swamp 431Elm, White (Ulus.) .... 431, 432Endurance, Indian -49English Names ...... 143EntoloQias, Fringed . . . 401Ericsson, Leif 9Etiquette of Teepee . ... 42Evening Star .212Eye, Cinders or Sand in . . . 308Eyes, Keen 319Eyesight . 105Face-ache 312Faûs grandifolia 430Famting. 307False Reef or Granny Snot . 1S4Far Sight 105Far Sight Game (Ulus.) 292Fear, Danger When Lost .... 324Feather Blow Game .... 297Feather Dance 296Feather Football Game . 297Feather Tally .... 71Ferns for Honors . . . .116Ferret 196Fire in Teepee ...... 449Fire with Rubbing-sticks (Illus.) . 192Firearms 274Fireside Trick with Fingers . . 186Fire-water, Abstmence from 63First Aid . . . . 305Fish for Honors . .... 115Fisherman Degree 125Fisherman's Knot . . . 184Fishing Honors 113Pistulina hepatica 404Fixed Loop Knot .Flags, Weather (Ulus.) . .Flammarion .... ., 1842sr, 252209, 212Flicker or Highhole (Ulus.) . . 343, 344Flint and Steel Fire Honors . 107Flowering Dogwood (Dlus.) , 311.Flowers for Honors . 116Fly-casting, Indoor, Honors . 114Fly-fishing Honors . . . 113Fl3ring Eagles . . . 78.Football Kick Honors 98Football Kick Record . . 98Forester Degree 126"Forester's Manual" . .Forestry443.411Fork and Spoon . . 180, 183Fort Enterprise ... . 332Fox Tracks (Illus.) . . . 382Fox's Hunt, Tracks of (Illus.) . .38sFranklin, Sir John ... 332Fraxinus americana . . 442Frontier Scout Degree . 128Fungi . .... 391Furniture, Indian (Illus.) .4SS, 45^, 4S7Gallantry of Indians 39GamesArrow Fight 293Badger Pulling 298Bear Hunt 286Bufialo Chips , 298Canoe Taj;Cock-fightingDeer HuntFeather Dance ....Far SightHome StarHostile SpyOne-legged Chicken FightPole StarQuick Sight . .Rabbit HuntRat-on his-lodgeScout Messenger ....ScoutingSpearing the Great SturgeonStep on the RattlerStrong Hand .Tilting in the WaterTilting Spears .Tree the CoonTub-tilting on Land .Watching by the TrailWeasel in the WoodGame Laws, Keep the .Game Laws of Ind ans .Games for the CampGang-tramper Honors .Garangula's Game LawsGarland, HamlinGauging Famess HonorsGavia tmrner .Gee-string CampGeneral Fishing HonorsGeneral or Common CoimcilGeneral Scouting Indoors .General Scouting OutdoorsGenesis (Omaha)Geology for Honors .Ghost Dance Prophet WovokaGhost Dance Song .Ghost Dance TeachingsGirls' Standards ....Gleeman DegreeGlimpses of Indian CharacterGolden or War EagleGolden Willow (Illus.) . .Goose, Canada or Honker (Ulus.)(Joose, Wild (Illus.) .Government Atrocities .Government, Camp .Grand Council .Grand CoupGrand Sagamore, Badge forGrand Sachem, Badge for .Grand Sachem, To Gain Title of .Grass Mats and Camp Loom (Illus.)Great BearGreat Council The .Great DogstarGreat Pyramid ...Green Log Grate (Illus.)Grinnell, G. B. . . .On Indian Honesty . .On Indian Humorx6, 21,On Indian Physique ....On Indian Treatment of WomenGrouse, Ruffed (lUus.) ....390. 397. 283297. 292292294297. 292291. 293. 29929s290, 28S298. 297. 281. 280296. 282300. 301. 6330. 280. 103. 30. 156108. 336227. 11426S. 180. 192. 48S116. Sio. 147. 5". 9S. 12948s. 335310. 340. 34016. 263. 26894. 767674219203. 64. 206207. 27322, 48744. 324937- 34»

1SS8IndexGuide, The Old 71Gulick, Dr. Luther H 95Gum, Black ... . . 441Gum, Sour 441Gum, Star-leaved or Red (Illus.) . . 436Gum» Sweet . . . . . 436Hackmatack 413Hairy Wolf's Teepee 451HalicBtos leucocephalus . , .334Hall. Dr. Winfield S 324Halter Knot 184Hammer Throw Honors . . , g?Hammer Throw Record ... 97Hand, Flag, and Lamp Signals . . 253Hand Sign of Woodcraft Indians . . 62Hand Walk Honors 99Hand Wrestling .... . 297Handicraft Stunts 180Handspring HonorsZ02Handspring Back, Honors . . 102Hard, M. % 404, 410Hard-hack 425Head Band aUus.) 458Head Chief, The 70Head Chief, Vow of 71Head-dress, Indian .... 459Hebeloma crustolinifortne .... 401Hebeloma, Pie-shaped 401Height and Weight Guessing Honors . 108Hemlock . 414Hemorrhage, or Internal Bleeding. . 306Hen Hawk (Illus.) .... 334, 335Henry, Alexander, on Indian Bathing 24On Indian Chastity 27On Indian Honesty 44Herald HonorsinHerald or Crier Degree 129Heroic Apache Medicine Man . . . 522Heroic Ideal, A 6Heroism 94Heron, Great Blue (Illus.) . . 341, 342Hiawatha 10, S3, 161, 501Hickory, Big Bud . .... 422Hickory, Mockemut 422Hickory, Pignut . . .... 422Hickory, White 421Hickory, White Heart 422Hicoria alba 422Hicoria glabra 422Hicoria ovata . . 421Eicoria Pecan . . ... 420High Council 263, 268High Clouncil of Guidance .... 64High Hikers, Horns of (Illus.) . , . 266High Honors .... ... 94Highhole (Illus.) 343Hiking in the Snow . .... 194Birundro erytkrogaster 349Home-made Compass 216Home Star Game 292Honor of the Indian 45Honor Standards 94Honors 94Archeiy 112Athletic SpecialtiesloiAxemanloS. .Back HandspringxoaBait-casting1x4Basket MakingixcBathing 102Batrachians 115Batting Baseball . .... 98Bee-line . 107Bicycle100, loiBig Game Listed for 106Birch Canoe MakingzogBirdsixsBlazes and SignsiixBlue ... .... 115Boat Builder ... . . logBow and Arrow Making . . . . 1 1Butterflies . .Cabin Building ...xisCamperxio102Canoe-camper 102Canoeman 102Chin the Bar 98Cooking . noDancinginDegrees, and Indian Names . . 93Diamond Hitch 108Discus ... 97Dumb-bellgg, loiFerns ... .... 116Fish 115Flint and Steel Firexo8Flowers 116Fly-casting, Indoor . , . . 114Football Kickg8Gang-tramper . .... X03Gauging FamessloSGeology ... .... 116General Fishing 114Hammer Throwg7Handspring 102Hand WalkggHeight and Weight Guessing . . 108Herald .... ... inHop, Step, and Jump .... 97Hopping on One Leg 97Insects .... ... 115Indian Bed Making ... . noIndian Clock Maker . . . . inKnot Tying 108Lacrosse Ball Thrown with Stick . g8Life SavinglogLasso ... .... loSLattitude . logLatrine MakingnoLog-riding 102Lone-tramper 103Medley Race 100Map Makingn iMatch-fire 107Mineralogyn6Mosses 116MothsIISMotoring 103Nature Study 115Paddling 100Paleontology 116Parallel BarggPeace Messengerin

.IOnIndex 559I*hotography . .Push Up . . .Red Cross . . .Revolver-shot . .Rifleman . . ,Rope ClimbingRowingRubbing-stick FireRunningRimning BackwardRunning Broad JumpRunning High JumpRunning High K.ick .Saddle-camperSailing .Scoutmg .Shells . . ,Shot Put .Sign-talkingSignalingSize GuessingSkatingSki-manSnakes .Standing Broad JumpStanding High JumpStar GazingSweat LodgeSwimming .Tackle MakingTeepee MakingTent Making .Throwing BaseballThrowing Life BuoyToadstoolsTomtom MakingTrailing . .Travel .Traveler ,Traveler, ArcticTraveler, TropicTrees . . .Turning WheelTurtles . . .VertebratesWalking . .Water Boiling .Water Sports .WeavingWeight ThrowingWhite ....Wilderness CookingBy Standards .Hoof Marks, Iron (Illus..Hop, Step, and Jump HonorsHop, Step, and Jump Record .Hopping on One Leg HonorsHopping on One Leg Record .Homaday, W. T. ...Hbm for CampHorns of the High Hikers (Illus.)Hornbeam, HopHornbeam, Water or AmericanHorseman Degree . .Hostile Spy Game ....Hospitality of the Indian . .How to Beginii6ggZ0910slos98zoo10896, lOI969796g8102102loS"S97109no108gg, loi103"S9796109III100, loi113nono. 98log. 116HIno102log103103116lOI"S nsg6, 101108102nolOI107no628s9797979736s22636642s4261302943679How to Stuff a Bird (Illus.) ... 352Howard, General 505Hummingbird, Ruby-throated . . 343Humor of the Indian 31Hunger, A Danger When Lost . .324Hunter Degree 131Hunter, J. D 21On Indian Bravery 29On Indian Honesty 43Indian Providence . . . 30On Indian Respect for Aged... 33On Indian Truthfulness .... 45Hunter's Lamp dllus.) .... 217, 21SHunting of Mishi-Mokwa .... 15SHunting the Deer (Illus.) .... 283Hurricane Warnings (Illus.) . . . 252Hyades 207Eylocichla mustelinus . . . . 351Iceland Moss 329Icterus galbula 346Ideal Camp Life, The 7Ideal Indian, The 8Ideography 239Indian Bath or Sweat Lodge . .318Indian Bed Making Honors . . . noIndian Boy 65Indian Boy, Badges of the .... 75Indian Boy in Big Lodge, To Become an 68Indian Boy in Little Lodge, To Becomean. 6SIndian, Charges Against the13-20Indian Clock ..... 216Indian Cllock Maker Honors. inIndian Costume (Illus.), .46sIndian Drum (Illus.) , , 469Indian Dyes477Indian Furniture (Illus.) . 4SS. 4S6, 457Indian Game Laws ... . . 30Indian Head Band (Illus.) . . . . 4S8Indian Head-dress 459Indian, The Highest Type of PrimitiveLife 8Indian, The Ideal 9Indian Message of the . ... 547Indian Names ...... 142Indian or Willow Bed (Illus.) . 471-475Indian Paints 475Indian Prayers 22, 24, 488Indian Runners 49Indian Scout Pictographs (Illus.) . . 240Indian Scouts 9, 57Indian Scats (Illus.) . . 4SS» 446» 457Indian Sign Language 229Indian Signs 250Indian Song Books 163Indian Songs 163Indian, TheIndian Art 454As a Socialist • 18, 55Bravery 28Character SS. 485Chastity 27Cheerfulness 31Coiktesy4^Customs , I I-S9Endurance 49Gallantry 30

_s6oIndexHonor4SHospitality 36Humor 31Industry 19Kindness 34Misjudged 10Nobleness 51Physique 49Politeness 41ProwessagReligion 23Respect for Aged 32Respect for Parents . . . . 32,34Sobriety . . Temperance and 47Trutmulness 45Indian Tweezers 215Indian Warbonnet ... . . 459Indian War Shirt (lUus.) . . . 466-467Indian Wars, Cause of ... 46Indian Well 270Indian Winner at Olympic Games . 50Indian Women, Status of ... . 19Indian Work .... ... 484Indian Ways 444Indian's Creed, The 11Indian's Bark Side 13Indians and Money 31Indians Despise Greed ... . 3Îndians, SetongIndians Taught Us Woodcraft andScouting .... 58Indoor Competition ... .176Indoor or Winter Activities . . 173Inflammation of Eyes or Skin . . . 3^2Initiation Fee and Dues . . .72Initiation of a Brave, The .... 65Injuriousness of Tobacco . . . 321Ink Berries , . . from and Leaves 312Insect Borers as Food 327Insect Stings . 308Insects for HonorsiiSInspection 265Interesting Pursuits 280Internal Bleeding , . . , 306Ironwood (Illus.) 425Tack-rabbit Tracks (Illus.) . . . 379Jesuits on Iroquois Hospitality . . 36Jui-jitsu Game 297Joseph, Chief of Nez Perces . . . 504Juglans nigra . . . ... 418Juglans Cinera 420Jupiter 212Kanakuk, the Kickapoo Prophet 10-18, 502Keeler, Harriet L. . . . .443Keen Eyes 319Keep Cool When Lost 215Keeper, The ... .... ^lKeeper of the Canoes 264Keeper of the Camphre .... 264Keeper of the Garbage 264Keeper of the Latrine 264Keeper of the Letters 264Keeper of the Milk and the Ice Box 264Keeping the Winter Count . . 478.Kephart's "Book of Camping andWoodcraft" 370Ketchalive Trap (Illus.) .... 369Kindness, Law of , ... 63Kindness of the Indian 34King Arthur 9King Cap 397King Edward Died of Tobacco Heart 322Kingbird (Illus.) .... 343, 344Kitchi Wigwam 117Knot TVing Honors 108Knots ûs.)1S3Labrador Tea (Illus.) 332Labrador Tea as a Drink ..333Lacrosse Ball Thrown with StickHonors 98Lacrosse Ball Thrown with StickRecord .98Lace or Thong flllus.) . . . 278, 279Lafitau, on Indian Bravery 29On Indian Nobleness .... 51On Indian Respect for Aged. . .33On Indian Self-control ... 47Lament, The . . ... 152Lantern, Camp (Illus.) .... 217, 218Lantern, Woodman's (Illus.) . . 217,218Larch . .413Larix laricina . . ... 4x3Larus argetUaUis 336Lasso Honorszo8Latitude Honors 109Latrine 262Latrine, Importance ofLatrine Making Honors319.... noLaw, Changes of the .... 72Laws and Initials 91Laws and Pimishments 72Laws for the Ruling of the Tribe . . 69Laws in Brief 89Laws of Band or Clan 73Laws of Woodcraft Indians ... 02Leaping Panther . ....Leatherstocking .... . .5009Ledum palustre mixxs.) 332Ledum groenlandicum 332Le Furet, Song 165Leggings 469Lepiota morgani (Illus.) .... 399Lepus the Hare 208Lessons of Lone-chief 486Leverwood 425Lichens as Foods 329Life Saving Honors 109Lightning 307Lights for Camps 217Lime Tree 440Linden 440Liguidambar Styracifiua 436Liquor Forbidden 63Liriodendron Tulipifera .... 434Literary Digest, Article from . . . 321Little Dogstar 206Little Lodge, The 64, 67Little Lodge Degrees 117Little Fawn 452Little WoU 55Lodge. Big 64

IndexS6iLodge, LittleLodge, MedicineLodge of the Old GuidesLodges of the NationLog-riding Honors .LoUakapop . .Lone Star Trick .Lone-tramper HonorsLoom. For Grass Mats (Illus.)Loom, Navaho (Illus.)Loon (Illus.)Lost in the Woods ....Lower Forms of Life for HonorsLoyalty ....Lung Balm .LycoperdaceseLycoperdon Pyriforme. 64. 64. 64. I02. 271. 186. 103319220336. 338. 214. IIS63312. 406406Mcllvaine, Professor .... 393, 394Mcllvaine and Macadam . . . 398, 410Mad Dog or Snake Bite .... 308Magic of the Campfire, The . . 468Making a Bird Skin (Illus.) . . . 353Making a Teepee 445Making Moccasins (Illus.) . . . 46SMaking of the Laws 64Makmg the Warbonnet (Illus.) . . 464Male Fern (Illus.) . . 316Mallery . . 460Mammal Taxidermy 365Manhood Developed by Woodcraft . 5Manhood, The First Aim of Education 5Manual Alphabet (Illus.) 234Map Making Honors .... iiiMaple, Ash-leaved 439Maple. Hard . . 438Maple, Red, Scarlet, Water or Swamp 439Maple, Rock 438Maple. Silver . 438Maple. Sugar (Illus.) .... 438Maple, White or Soft . ... 438Marasmius urens (Illus.) . . .399. 400Marasmius, Woolly or Burning(Illus.) 399-400Mark Twain . . . . .322Mars . . .212Marshall, Nina L 408, 410Martin. Purple (Illus.) . . . 34SMashkifci Wigwam 117Massacre of Cheyennes by Chivington 14Massacre of Indians by Baker . 15Massacres of Whites . . 56. Match-fire Honors . . 107Ma-to-to-pa 10Measurement of Animals36sMedicine Lodge, The 64* "Medicine Lodge Degrees117Medicine Man, The71Medicine Man and His Ways490Medicine Man, Badê for .76Medicine Man, Duties of .65Medicine, Woodland305Medley Race Honors .100Melospiza melodia .347Mercury ....212Merriam, Dr. C. Hart . . .36s. 390 _.êrrill, on Corruption of Cheyennes 48Message of the Indian, The . . . 548Mice as Food , , .327Miles, Gen. Nelson A 505On Indian Heroism .... 57Milky Way ... .... 205Mimus polyglottos . ....Mineralogy for Honors ....349iz6Mink Track (Illus.) 195Minisino . . 65Minisino, Badges for the .... 75Minisino in Big Lodge, To Become a 68Minisino in Little Lodge, To Become a 67Mis-caw-wa ... . . 477Mishi-Mokwa Play 158Mizar 105, 205Moccasin Making (Illus.) .... 468Moccasin Song 150Moccasins . . 469349422Mohawks of Manhattan 88Money. How to Raise 187Mockingbird (Illus.)Mockemut....Monthly Programs 167Moon. The 213Moraviantown 501Morels Mushrooms (Illus.) . . . 405Morgan, on Indian Nobleness . . 52On Indian Truthfulness .... 45Morning Star 212Morse Code Signaling Honors . . . zioMoses as Advocate of Camping . .3Mosquitoes, Black Flies, etc. . . . 270Mosses for Honors 116Moths for Honors 115Motoring Honors 103Mount Shasta . . • • 59Mountain Climbing 103Mountains Listed for Honors . . 104Mountaineer Degree 132Mounting a Homed Owl (Illus.) . . 364Mounting the Birds . 359Mushroom, Beefsteak (Illus.) . . . 4°4Mushroom, Common . . 402Mushroom Growing 409Mushroom Poisoning; Symptoms andRemedy . . . 398Mushroom, Royal 397. . .Mushrooms, Boletus . 408Mushrooms Coprinus . 403Mushrooms, Coral (Ulus.) . .4°S 404.Mushrooms, Fungi, or Toadstools 391Mushrooms, Morel (Illus.) . . . 405Mushrooms, To Cook . 403, 405, 407Mystic Dreamer, The .... 510.. . 334Name of the Tribe 69Name, Winning of .... 141Names, English . ... 143Names, Indian . 142Names, Women's ... . . 144Naming the Brave Ceremony . . . 142Naming the CampNanni-chaddi, Wiping Out of .47851SNantahay, Renegade Apache . . 516Nation, Rulers of the .Natural History .... 64Nature Study Honor^11 g

. Pappoose1562 IndexNavaho Feather Dance 296Navaho Loom (Illus.) 220Near-sightedness 319Nebulse 204Necklace, Bear Claw (Illus.) ... 287Needle Case 180Neetah Kolah 85Neptune 212Nez Perces 250Niblack, on Status of Indian Women 40Nichols, C. A., on the Indian ... 57Nobleness of the Indian . ..... 51Nobles. Titles of .74No-Heart, Story of . , . . .493Northern Cross (Illus.) 205Northern Crown 205Nose-bleed 312Nose Stopped Up at Night . . . 312Numerals, Signs for (Illus.) . . . 235Nyssa sylvatica 441Oak, Black (Illus.) 429Oak Chestnut 427Oak, Chinquapin or Scrub . . . 427Oak. Golden 429Oak, Pin (HIus.) 430Oak, Red (Illus.) 428Oak, Scarlet (Ulus.) 428Oak, Swamp 430Oak, White alius.) 426Oak, Yellow (Ulus.) 427Obedience 62Obelisk of Luxor 240Oil Nut 420Ojibwa Snake Dance 157Old Guide, The 71Old Guide, Badge for 76Old Guides, Lodge of 65Old Men's Standards 95Olor hiccinator ... ... 340Olor columbiatms 340Olympic Games, Indian Winner at .Omaha Bow, Bowcase and Quiver50(lUus.) 482Omaha Proverbs 490Omaha Tribal Prayer . . . 145One Day Hikes 177Orange Dye . 478Orange, Osage (Illus.) , , . .-433,434Order of Domgs in Council... 79Origin of Woodcraft Indians ... g -Oriole, Baltimore (Illus.) .... 346Orion illlus.) 206Osage Orange (Ulus.) .... 433,434Osceola v . . . . . . i3Ostyra virginiana 425Oliis asio 336"Our Native Trees" 443Outdoor Life, Principles of . . . 4Outdoor Proverbs 201Outdoor Sleeping 226Outfit for Party of Six 257Owl, Barred or Hoot (Illus.) . . 335, 337Owl, Cat (Illus.) 336, 337Owl, Great Homed (Ulus.) . . 336, 337Owl, Hoot (Illus.) .... 335, 337Owl, Homed, Mounting'(Illus.) . , 364Owl, Screech (Illus.) .... 336,337Owl, to Mount (Illus.) .... 363,364Oyster Mushrooms (Illus.) .... 403Paddling Honofs 100Paints, Indian 475Painted Paddles (Illus.) . . . 469,470Painting, Why? 477Paleontology for Honors . . . . n6Pangi Wigwam 117. . Panus, Fuckery (Illus.) 399, 401Partus stipiicus (Illus.) . . . 399, 401204Parallel Bar Honors . . . . 99Parallel Bar Record 99Pathfinder or Scout Degree . . . 133Peace Messenger Honors . . . . iziPeace of Mind ....... 56Peace Pipe (Illus.) 469*470Peace Pipe Ceremony 148Peach Stone Baskets .... 180Peacan . . . ....420Feck, Charles HPelecanus eryihrorhynchos410.... 338Pelican (Blus.) 338/330Penn , William , Honorable with Indians 46Penobscot Bow (Ulus.) . . . 481,482Penthestes atricapillus 350Pepperidge 441Personal Decoration for PersonalAchievements 6PhidippideSj Greek Runner ... 49Photographmg Tracks .... 370Photography for Honors .... 116Physique of the Indian 49Picea canadensis 413Picket Rope Knot 185Pictography 239Picture Frames 181Picture to Record Exploit (Blus.) . 241Picture-writing (Illus.) .... 239Picturesqueness in Everything . . 7Pig Tracks (Blus.) 388Pimples and Skin Rash 312Pine, Canadian 411Pine Cones (lUus.)'411,413Fine, Georgia 413Pine, Hard 413Fine, Long-leaved 413Pine, Norway 41Fine, Red 411Pine, Southern 413Fine, Weymouth. . . , , . .411Pine, Wlute 411Pine, Yellow . 413Pinus palustris ....... 413Pinus resinosa 411Pimts Strobus41 zPipe, Peace (Blus.) 469,470Piqua 500Piranga erythromelas 348Fita-Lesharu 55Plane Tree 436Planesticus migraiorius 351Planets, The 206, 212Platanus ocddentalis 436Playing Fau:, The Law of ... , 63

'Poplar,..Indea 563Plectrophenax nivalisPleiadesPleiades as a Test of EyesightPlenty-Coups, Chief of CrowsPleurotus ostreatus ,Pointers . . . .Poison GamePoison Ivy (Illus.) .Poison Ivy Sting, To CurePoison Sumac (lUus.J .Poisoning Apaches .Poisonous Toadstools (lUus.Polaris (Illus.) .Pole Star (Illus.) . . .Pole Star Game .Police Signs ....Politeness of the IndianPontiac . .Yellow . .PopplePopulus balsamifera .Poptdus deltoidesPoptdus IremuloidesPosition of Indian Women- 347105, 207208. 461. 402. 302. agS• 313312314. 51S394. 2023032g3. 339415S. 434. 417418. 41841719272Pot Hanger (Illus.) . _,_Pot Hooks (Illus.) .,,... 274Prayers of the Indian ... 33, 34, 4S8Preparation of Skins of Animals (Illus.) 367Preserving Small Mammal Skins(nius.)Principles of Outdoor Life .Principles of Scouting ....Procyon .36s43206Progne.subis ...:.... 348Program of Entertainment . . . 176Programs. Monthly 167Proverbs of the Omahas .... 490Proverbs, Outdoors 201Providence of the Indian ... 18, 30Prowess of Indian 29Proxy Voting 70Puffball, Brain (Illus.) , . . 406, 407PufiEball, Cup (Illus ) 407Puffball Giant (Illus.) .... 406, 407Puffballs (Illus.) . . . . 405, 406, 407Puffbalis, To Cook 407Purges 314Purple Grackle (Illus.) 340Purpose and Laws of the WoodcraftIndians 61Purpose of the Tribe .... 69Punishments and Laws . . 73Push Up Honors .... 99Push Up Record 99Quail or Bobwhite (Illus.) .... 343Quaking Asp. . ... 4x7Quercitron 429Quercus alba ........ 420Quercus coccinea ....... 42SQuercus rubra42SQuercus palustris 430Quercus veluiina 429Question Sign (Illus.) 336Quiche's Myth of Creation . . . 489Quicksight .... . . 105Quicksight Game (Illus.) . . 2(51Quiscalus guiscalaauiver Leaf . ,uorum at CouncilRawhide or Leather as FoodRabbit Snare (Illus.)Rabbits as FoodRat-on-his-lodge GameRailway CodeRailway Signals .....Rabbit and Hare Tracks (Illus.Rabbit Hunt Game .Rake, Camp (HIus.)RecordsAthletic . . .Batting Baseball .Bicycle . .Chin the BarDiscus . .Diuib-bellFootball KickHammer Throw . .Hop, Step, and JimipHopping on One Leg ....Lacrosse Ball Thrown with StickParallel Bar . .Push Up . .Rope ClimbingRunningRunning Backward .Running Broad jumpRmining High Jump .Running High Kick .Shot Put ....Skating ....Standing Broad JumpStanding High Jump .Swimming . . .- .Throwing Baseball .Walking ....Weight ThrowingRecreation . .Red Bud . . .Red Cloud . .Red Cross HonorsRed Dye . . .Red Honors . .Red Lodge, The .Red Paint . .Redman, America's Debt to theRedman's Way, TheRegalia ....Redtailed Hawk (Ulus.)Reedbird (Illus.)Reef Knot ....Reindeer Moss . .Religion of the Indian .Remedies, WildwoodRemedy Toadstool PoisoningRepellene . . •Reveille SongReverenceRevolver-shot HonorsRheumatismRheumatism jindian Cure forRichardson, Dr. J.Riding ... .34fi4177032732032s2992532523772932229698lOZ9890, lOI9897979798B9999896, zox969796989799, lol96100, 1019896, lOI1 014437S29Z09477956S47686174334. 33534518432921, 2330939827116464loS3142633»95

564 IndexRiding, Trick 95Rifleman Honors 105Rigel 307River Eridanus 208Robe or War Shirt Contest . . . 174Robin (HIus.) 350, 351Robin Hood 9Rock Tripe (HIus.) 329, 331Rollo, the Sea King 9Rope Chmbing Honors . . i . . g8Rope Climbing Record 98Rouser or Reveille Song .... 166Rowing Honors 100Rowley, John T. . . . . . 365Rubber Beds 269Rubbing-stick Fire . . . . 192Rubbing-stick Fire Honors . . 108.Ruby-throated Hummiitgbird . . . 343Ruffed Grouse or Partridge (Illiis.) . 342Rulers of the Nation, The . . 64Rulers of the Tribe .... .70Runners, Indian ... ... 49Running Backward Honors . . 96Running Backward Record ... 96Running Broad Jump Honors . .97Running Broad Jump Record . 97Running High Jump Honors ... 96Running High Jump Record . . 96Rimning High Kick Record ... 98Running High Kick Honors 98Running Honors . . . . 96, loiRunning Noose 184Running Record . ... 96, loiRussula emetica (HIus.). . .399, 400Sachem, Badge for . . ... 76Sachem, To Gain Title of ... .74Sachems, Councilors without Election. 71Saddle-camper Honors . . . . 102. . . Safety in Toadstools 408Sagamore, Badge forSagamore, To Gain Title of . . .7674Sagamores, Councillors without Election.... .... 71Sagamores of the Order, The ... 74Sailing Honors .... . . 102Saiph ... 207S

Index 565Silence, The Indian .Silence, The Law ofSinusSitting Bull's War SongSize Guessing HonorsjSkating Honors . . .Skating Record .Skin Rash .......Skins of Animals, To Preserve (lUus.)Ski-man Honors .Skunk Track (Illus.) . ,Skur-ai-ale-shar, Lessons ofSlip KnotSleeoing Bags ....Sleeping Outdoors . . .Smoke Signals (Illus)Smoking ..... ..Snake Bite ....Snake Dance, Ojibwa .Snakes for Honors .Snapping Turtle Tracks (IllusSnowbird (Ulus.)Sobriety of the Indian .Socialist, The Indian as aSocks, Bry . .Song Books, Indian .SongsBird Dance Song . . .Coona LunaGhost Dance Song . .Lament or DirgeMoccasin SongOmaha Tribal PrayerRouser or ReveilleSitting Bull's War SongWeasel in the Wood . .Song^parrow (Illus.) . .Sore Throat, Wash for .Sores and Wounds . . .Souvenir SpoonsSpartans of the West, The .Spear, Throwing theSpearhead (Ulus.) . . .Spearing the G];ea.t Sturgeon (Ulus.Special Signs . . .Spice Bush (Illus.) . .Spoon, Carved . . .Spoons, SouvenirSpore Prints of Toadstools, ToSpot the Rabbit (Ulus.)Spotted TailSpruce, White .....Square Knot ... .Squaw-berryStandard of the Tribe or BandStandards, Banner (Illus.) .Standards, Shield (Illus.) .Standards for Athletics . .Standards of HonorsStanding Broad Jump HonorsStanding Broad Jump RecordStanding High Jump HonorsStanding High Jump RecordStar Cozing Honors . .Star NamesStar Wiseman D^ree . .Stars (Ulus.)Make(lUus.;49164206X4610899. lox99, loi31236s103196486184269226246, 248. 63. 308. 157"53893474718, SS320X64ISO. ISO. 147. 152. ISO. I4S. 166146165, 301. 347• 317. 31S. 1829. 301^88. 249. 310180, 1831823932923214131S44777677779S94979696Z0930313620ZStarvation Foods . . ...324Step on the Rattler 298Game ....StiU Hunting (Illus.) 283Storm Cap or Bull Boat (Bias.) . . 447Storm Warnings flUus.) . . 252Story of No-Heart . . ... 493Straw Club (Illus.) 286Strong Hand Game 297Strix Saria 335Stuffing a Bird (Illus.) 353Stuffing an Animal 363Sturgeon Spearing (Illus.).... 28SSturgeon, Wooden (Illus.) . . 288Sturges, Colonel 505Suggested Camp Routine .... 176Suggested Programs . . . 167Suggestions for Evenings . . . . 171Sumvan, J. E. 95Sumac (Ulus.) 317Sumac Poison (Ulus.)3x4Summary of Indian Charactor . . 55Summer Camp 356Sunburn 311;Sundial, How to Make (BIus.) . 216Simstroke ... . . . 306Sure Death Toadstools ... 394Swallow, Bam (lUus.) . . 348, 349Swan 206Swan, Trumpeter 340Swan, Whistling . 340Sweat Lodge 318Sweat Lodge Honors . . . xiiSweat Lodge of Indians 26Sweat Producer .316Sweet Birch (Illus.) 316Sweet Gum 436Swimmer Degree .... X37Swimming Honors100, loxSwimming Record .... loo, loiSycamore (Illus.) 436Symptoms Toadstool Poisoning . . 398Tacamahac 418Tackle Box or Ditty Box . . 180Tackle-making Honors .... 113Tally Book and How to Keep It . 8x.Tally Keeper . . . 264Tamarack 413Tanager, Scarlet (Ulus.) . . . 347, 348Tapeworm . . . , 316Target ShootingxosTarget, Standard 478Taxidermy (Illus.) 352Taxodium distichum .... 415Tecumseh or Tecumtha 10, 55, 63, 85, 500Tecumseh's Humanity .... 18Teepee Cover, Complete (Ulus.) . . 446Teepee, Decorations of a (lUus.) . 450Teepee Etiquette .... .42Teepee Making Honors .... iioTeepee Poles (Illus.) 449Teepee, Putting Up the (Illus.) . 44S, 449Teepees (lUus.) . . . . . . 261, 444Temperance and Sobriety of theIndian 47Tenskwatawa the Prophet .... 50ZTent Making Honors1x0

S66IndexTents 261Tests of Death 308Third Chief, The 70Thompson, WillH 113Three Kings 207Thrift and Providence of the Indian .Throat, Irritated . . . .31229Throwing Baseball Honors . . gSThrowing Baseball Record ... g8Throwing Life Buoy Honors . . . 109Throwing the Spear . . . 301Thrush, Wood (Illus.) 351Thunder Band 82Thunder Bull, Cheyenne Chief . .444Thunder Bull's Teepee (Illus.) . . 430Thuya occidentalis .... 4x5Tilia americana 440Tilting in the Water 281Tiltmg Spears (IIIub.) 280Timber Hitch 185TippecanoeSoiTitles of Nobles 74Track Photography 370Tracks,Books and Articles on .... 390Brook Turtle (Illus.) .... 389Cat (Illus.) 389Deer (lUus.) 388Dog (Ulus.) 389Dog and Cat (Illus.) .... 372Fox (Blus.) 382Newton Jack-Rabbit (Illus.) . . 379No Two Alike ... 371of a City Woman (Ulus.) . . . 389of a Young Hunter (Illus.) . . 389of Old Man (Illus.) 389of the Fox's Hunt (Illus.) . . .386Pig (lUus.) 388Rabbits and Hares (Illus.) . , . 377sheep (Illus.) 388Snapping Turtle (Illus.) . . , 389Wolf (Illus.) 375Trail Secrets .... ... 369Trailing . . 370Trailing Game 300Trailing HonorsnoTrainman's Book 252Trapping Animals (Ulus.) .... 369Travel Honors 102Traveler Degree 137Traveler Honors 109Traveler, Arctic, Honors .... 103Traveler, Tropic, Honors .... 103Treachery 63Treachery of the Whites .... 20Tree Books Recommended . . . 443Tree the Coon Game 296Trees, Common 411Trees for Honors 116Tribe, The 64Tribe, Councils of the 70Tribe, Laws for the Ruling of the . 69Tribe of Thunder Rollers .... 90Tribe, Rulers of the 70Tricholoma stdphureum (Ulus.) . . 399^ 400Trick Riding 95TrochUus colubris 343Troyhdgtes aUdoH « . • < . . 35^Truthfidness and Honor of the Indian 4'Toadstool Books Recommended . . 4ogToadstool Dangers 392Toadstool Poisoning: Symptoms andRemedy 398Toadstools3gzToadstools as Food 328Toadstools for Honors 116Toadstools, Kinds of 393Toadstools, Poisonous (Ulus.) . 394Toadstools, Safety in 408ofTobacco, Deadliness of 321Tobacco Forbidden to Indian Youth 49Tobacco, Use of . . . . . 63Toes, Don't Turn Out 321Tomton Making Honors . . . . in. .Totem, 61Totem, Choosing a 86Totem of the Woodcraft Indians . . 61Totem Pole (Illus.) . 267Totems, Illustrated 78, 83Totems of Woodcraft Indians (Ulus.) 75Toxylon pomiferum 433Tshut-che-nau, Chief of theKansas . . . 10, 21, 33, 43, 45, 47Tshut-che-nau, Teachings of . . .487Tsuga canadensis 414Tub-tilting on Land 282Tulip Tree (Illus.) 434, 435Tupelo 441Turkey Call 180Turkey Vulture (Illus.) . . . 336,5337Toadstools, To Make Spore Prints 393Toadstools, Uncertain KindsTonics...317407Tools for Fire Making (Ulus.)The193, 194Toadstools, Wholesome (Ulus.) . . 402Turning Wheel HonorsloiTurtleTracks (Ulus.) 389Turtles for Honors ..... .115Tweezers, Indian 215Twig Signs (Illus.) 246, 247Twin Stars, The 211Two-Bright-Eyes 211Two Half-hitches 184"Two Wilderness Voyagers" . . . 492Tyrannus tyrannus 343Uhnus americana 431Ulmusfulva 431United States Signal Service ... 251Unwholesome Toadstools (Illus.) . . sggUtes 249Uranus 212Vapor Baths of Indians .... 26Venus 212Vertebtates for Honors 115Village Scout Degree 138Volva, Sticky 401Volvaria ghtocephelus 401Vow of Dog Soldiers 265Vow of Each Brave 72Vow of the Head Chief 71Vow of Woodcraift Indians .... 65

Index 567Wabasha I10, 18, S5485Walcott, Charles D 116Walking Honors96, lolWalking Record . .... g6, loxWalnut, Black 418Wahiut, Black, Fruit of (Illus.) . . 419Walnut, White 420Wampum Chief, The 71Wampum Medals 93Warbonnet, Details of (Illus.) . . 463, 463Warbonnet, Indian 459Warbonnet, Making the (Illus.) . 464War Bow of the Penobscots (Illus.) 481, 482War Clubs (Illus.) 469, 470War Cries or Calls 85War Cry, The 62War Dance . . 148War Sack 278War Shirt, Beaded (Illus.) .... 466War Shirt Contest ... . . 174War Shirt, Indian (Illus.) . . 465, 466War Shirt, Quill Worked (Illus.) . . 467Wars, Cause of Indian 46Wabasha, Teachings of ... .Wash for Sore Throat .... 317Washakie10, SSWatching by the Trail Game . . . 300Watchword, The 61Watchword "Blue Sky" .... 61Water 27°Water Boiling Contest 302Water Boiling Honors 108Water Sports and Travel Honors . . X02Wax-end Lashing 185Ways, Indian 444Weasel in the Wood Game . . 164, 301Weather Flags (Ulus.) .... 251, 232Weather Signals (Ulus.) .... 251Weather Wisdom 199Weaver's Knot 184WeavingHonorsnoWeight Throwing Honors .... loiWeight Throwing Record .... loiWetamoo, The Woman Sachem . . 40Whistle-wood 440White Calf, Chief of Blackfeet. . . 5°?White Honors 107White MassacresSoWhite Paint 476White Swan, One of Custer's Scouts . 232White Treachery .... 20,513,515White Wood 454> 44°White Woodcrattsman Degree . . X39Whipple, Bishop, on Indian Honesty 44On Indian Nobleness .... ssWho May Enter Tribe 69Widenmann, on Indian Honesty . .Wigwag or Myer Signaling Honors .45noWi'd Duck or Mallard (Illus.) . . 338, 340Wild Fire, The Forest Enemy ... 63Wild Life, Preservation of ... . 63Wilderness Cooking Honors . . . noWild\vood Remedies or Sunples . 309Willow Bed (Illus.) 471, 475Willow, Black 416Winnemucca, Teachings of ... 485Winning a Name 141Winter Activities 173Winter-count, Keeping the . . . 478Wintergreen (lUus.) 313Wise Woodman Degree .... 140Witch Hazel (Ulus.) 314Wolf Tracks (Illus.)37SWomen, Indian Treatment of . . . 37Women, Status of Indian .... 38Women's Names . .... 144Wood, Dr. Casey . . ... 320Woodcraft Degrees . . . . . 117Woodcraft Indians, Origin of . . . 9Woodcraft, Meaning of ... . 5Woodcraft Pursuits . . . . 5Woodland Medicine 309Woodland Songs, Dances, and Ceremoniesr . 145Woodman. Accomplishments of . .5Woodman s Lantern (Illus.) . . 217, 218Woodpecker, Downy (Illus.) . . 343, 344Word of Honor 64Worms 317,318Wounded Knee Massacre .... 511Wounds 307,315Wound-Wash 309Wovoka, the Prophet of the GhostDanceWren, Common House (Illus.)Yellow DyeYellow Paint ....Young Brave ....Young Brave, Badges of theYoung Brave, To Become .18,5103SO. 477. 476. 6s7565,67,68Zenaidura macroura 343

THE COUNTRY LIFE PRESSGARDEN CITY, N.Y.

^^frrUijninjithiiNiWiniinM]

The book of woodcraft and Indian lore - Survival-training.info

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?