The Blackfeet were splendid prairie hunters. They had no superiors in the art of stalking and killing such wary animals as the antelope. Sometimes they wore hats made of the skin and horns of an antelope head, which were very useful when approaching the game. Although the prairie was pre-eminently their hunting-ground, they were also skilful in climbing mountains and killing sheep and goats. On the other hand, the northern Crees, who also are a prairie people, are poor mountain hunters.
THE BLACKFOOT IN WAR
The Blackfeet were a warlike people. How it may have been in the old days, before the coming of the white men, we do not know. Very likely, in early times, they were usually at peace with neighboring tribes, or, if quarrels took place, battles were fought, and men killed, this was only in angry dispute over what each party considered its rights. Their wars were probably not general, nor could they have been very bloody. When, however, horses came into the possession of the Indians, all this must have soon become changed. Hitherto there had really been no incentive to war. From time to time expeditions may have gone out to kill enemies,—for glory, or to take revenge for some injury,—but war had not yet been made desirable by the hope of plunder, for none of their neighbors—any more than themselves—had property which was worth capturing and taking away. Primitive arms, dogs, clothing, and dried meat were common to all the tribes, and were their only possessions, and usually each tribe had an abundance of all these. It was not worth any man's while to make long journeys and to run into danger merely to increase his store of such property, when his present possessions were more than sufficient to meet all his wants. Even if such things had seemed desirable plunder, the amount of it which could be carried away was limited, since—for a war party—the only means of transporting captured articles from place to place was on men's backs, nor could men burdened with loads either run or fight. But when horses became known, and the Indians began to realize what a change the possession of these animals was working in their mode of life, when they saw that, by enormously increasing the transporting power of each family, horses made far greater possessions practicable, that they insured the food supply, rendered the moving of the camp easier and more rapid, made possible long journeys with a minimum of effort, and that they had a value for trading, the Blackfoot mind received a new idea, the idea that it was desirable to accumulate property. The Blackfoot saw that, since horses could be exchanged for everything that was worth having, no one had as many horses as he needed. A pretty wife, a handsome war bonnet, a strong bow, a finely ornamented woman's dress,—any or all of these things a man might obtain, if he had horses to trade for them. The gambler at "hands," or at the ring game, could bet horses. The man who was devoted to his last married wife could give her a horse as an evidence of his affection.
We can readily understand what a change the advent of the horse must have worked in the minds of a people like the Blackfeet, and how this changed mental attitude would react on the Blackfoot way of living. At first, there were but few horses among them, but they knew that their neighbors to the west and south—across the mountains and on the great plains beyond the Missouri and the Yellowstone—had plenty of them; that the K[=u]tenais, the Kalispels, the Snakes, the Crows, and the Sioux were well provided. They soon learned that horses were easily driven off, and that, even if followed by those whose property they had taken, the pursued had a great advantage over the pursuers; and we may feel sure that it was not long before the idea of capturing horses from the enemy entered some Blackfoot head and was put into practice.
Now began a systematic sending forth of war parties against neighboring tribes for the purpose of capturing horses, which continued for about seventy-five or eighty years, and has only been abandoned within the last six or seven, and since the settlement of the country by the whites made it impossible for the Blackfeet longer to pass backward and forward through it on their raiding expeditions. Horse-taking at once became what might be called an established industry among the Blackfeet. Success brought wealth and fame, and there was a pleasing excitement about the war journey. Except during the bitterest weather of the winter, war parties of Blackfeet were constantly out, searching for camps of their enemies, from whom they might capture horses. Usually the only object of such an expedition was to secure plunder, but often enemies were killed, and sometimes the party set out with the distinct intention of taking both scalps and horses.
Until some time after they had obtained guns, the Blackfeet were on excellent terms with the northern Crees, but later the Chippeways from the east made war on the Blackfeet, and this brought about general hostilities against all Crees, which have continued up to within a few years. If I recollect aright, the last fight which occurred between the Pi-kun'-i and the Crees took place in 1886. In this skirmish, which followed an attempt by the Crees to capture some Piegan horses, my friend, Tail-feathers-coming-in-sight-over-the-Hill, killed and counted coup on a Cree whose scalp he afterward sent me, as an evidence of his prowess.
The Gros Ventres of the prairie, of Arapaho stock, known to the Blackfeet as At-séna, or Gut People, had been friends and allies of the Blackfeet from the time they first came into the country, early in this century, up to about the year 1862, when, according to Clark, peace was broken through a mistake.[1] A war party of Snakes had gone to a Gros Ventres camp near the Bear Paw Mountains and there killed two Gros Ventres and taken a white pony, which they subsequently gave to a party of Piegans whom they met, and with whom they made peace. The Gros Ventres afterward saw this horse in the Piegan camp and supposed that the latter had killed their tribesman, and this led to a long war. In the year 1867, the Piegans defeated the allied Crows and Gros Ventres in a great battle near the Cypress Mountains, in which about 450 of the enemy are said to have been killed.
[Footnote 1: Indian Sign Language, p. 70.]
An expression often used in these pages, and which is so familiar to one who has lived much with Indians as to need no explanation, is the phrase to count coup. Like many of the terms common in the Northwest, this one comes down to us from the old French trappers and traders, and a coup is, of course, a blow. As commonly used, the expression is almost a direct translation of the Indian phrase to strike the enemy, which is in ordinary use among all tribes. This striking is the literal inflicting a blow on an individual, and does not mean merely the attack on a body of enemies.
The most creditable act that an Indian can perform is to show that he is brave, to prove, by some daring deed, his physical courage, his lack of fear. In practice, this courage is shown by approaching near enough to an enemy to strike or touch him with something that is held in the hand—to come up within arm's length of him. To kill an enemy is praiseworthy, and the act of scalping him may be so under certain circumstances, but neither of these approaches in bravery the hitting or touching him with something held in the hand. This is counting coup.