Blackfoot Lodge Tales: The Story of a Prairie People

by George Bird Grinnell

Among the Blackfeet the capture of a shield, bow, gun, war bonnet, war shirt, or medicine pipe was deemed a coup.

Nothing gave a man a higher place in the estimation of the people than the counting of coups, for, I repeat, personal bravery is of all qualities the most highly respected by Indians. On special occasions, as has been said, men counted over again in public their coups. This served to gratify personal vanity, and also to incite the young men to the performance of similar brave deeds. Besides this, they often made a more enduring record of these acts, by reproducing them pictographically on robes, cowskins, and other hides. There is now in my possession an illuminated cowskin, presented to me by Mr. J. Kipp, which contains the record of the coups and the most striking events in the life of Red Crane, a Blackfoot warrior, painted by himself. These pictographs are very rude and are drawn after the style common among Plains Indians, but no doubt they were sufficiently lifelike to call up to the mind of the artist each detail of the stirring events which they record.

The Indian warrior who stood up to relate some brave deed which he had performed was almost always in a position to prove the truth of his statements. Either he had the enemy's scalp, or some trophy captured from him, to produce as evidence, or else he had a witness of his feat in some companion. A man seldom boasted of any deed unless he was able to prove his story, and false statements about exploits against the enemy were most unusual. Temporary peace was often made between tribes usually at war, and, at the friendly meetings which took place during such times of peace, former battles were talked over, the performances of various individuals discussed, and the acts of particular men in the different rights commented on. In this way, if any man had falsely claimed to have done brave deeds, he would be detected.

An example of this occurred many years ago among the Cheyennes. At that time, there was a celebrated chief of the Skidi tribe of the Pawnee Nation whose name was Big Eagle. He was very brave, and the Cheyennes greatly feared him, and it was agreed among them that the man who could count coup on Big Eagle should be made warchief of the Cheyennes. After a fight on the Loup River, a Cheyenne warrior claimed to have counted coup on Big Eagle by thrusting a lance through his buttocks. On the strength of the claim, this man was made war chief of the Cheyennes. Some years later, during a friendly visit made by the Pawnees to the Cheyennes, this incident was mentioned. Big Eagle was present at the time, and, after inquiring into the matter, he rose in council, denied that he had ever been struck as claimed, and, throwing aside his robe, called on the Cheyennes present to examine his body and to point out the scars left by the lance. None were found. It was seen that Big Eagle spoke the truth; and the lying Cheyenne, from the proud position of war chief, sank to a point where he was an object of contempt to the meanest Indian in his tribe.

Among the Blackfeet a war party usually, or often, had its origin in a dream. Some man who has a dream, after he awakes tells of it. Perhaps he may say: "I dreamed that on a certain stream is a herd of horses that have been given to me, and that I am going away to get. I am going to war. I shall go to that place and get my band of horses." Then the men who know him, who believe that his medicine is strong and that he will have good luck, make up their minds to follow him. As soon as he has stated what he intends to do, his women and his female relations begin to make moccasins for him, and the old men among his relations begin to give him arrows and powder and ball to fit him out for war. The relations of those who are going with him do the same for them.

The leader notifies the young men who are going with him on what day and at what hour he intends to start. He determines the time for himself, but does not let the whole camp know it in advance. Of late years, large war parties have not been desirable. They have preferred to go out in small bodies. Just before a war party sets out, its members get together and sing the "peeling a stick song," which is a wolf song. Then they build a sweat lodge and go into it, and with them goes in an old man, a medicine-pipe man, who has been a good warrior. They fill the pipe and ask him to pray for them, that they may have good luck, and may accomplish what they desire. The medicine-pipe man prays and sings and pours water on the hot stones, and the warriors with their knives slice bits of skin and flesh from their bodies,—their arms and breasts and sometimes from the tip of the tongue,—which they offer to the Sun. Then, after the ceremony is over, all dripping with perspiration from their vapor bath, the men go down to the river and plunge in.

In starting out, a war party often marches in the daytime, but sometimes they travel at night from the beginning. Often they may make an all night march across a wide prairie, in passing over which they might be seen if they travelled in the day. They journey on foot, always. The older men carry their arms, while the boys bear the moccasins, the ropes, and the food, which usually consists of dried meat or pemmican. They carry also coats and blankets and their war bonnets and otter skin medicine. The leader has but little physical labor to perform. His mind is occupied in planning the movements of his party. He is treated with the greatest respect. The others mend his moccasins, and give him the best of the food which they carry.

After they get away from the main camp, the leader selects the strongest of the young men, and sends him ahead to some designated butte, saying, "Go to that place, and look carefully over the country, and if you see nothing, make signals to us to come on." This scout goes on ahead, travelling in the ravines and coulées, and keeps himself well hidden. After he has reconnoitred and made signs that he sees nothing, the party proceeds straight toward him.

The party usually starts early in the morning and travels all day, making camp at sundown. During the day, if they happen to come upon an antelope or a buffalo, they kill it, if possible, and take some of the meat with them. They try in every way to economize their pemmican. They always endeavor to make camp in the thick timber, where they cannot be seen; and here, when it is necessary, on account of bad weather or for other reasons, they build a war lodge. Taking four young cotton-woods or aspens, on which the leaves are left, and lashing them together like lodge poles, but with the butts up, about these they place other similar trees, also butts up and untrimmed. The leaves keep the rain off, and prevent the light of the fire which is built in the lodge from showing through. Sometimes, when on the prairie, where there is no wood, in stormy weather they will build a shelter of rocks. When the party has come close to the enemy, or into a country where the enemy are likely to be found, they build no more fires, but eat their food uncooked.

When they see fresh tracks of people, or signs that enemies are in the country, they stop travelling in the daytime and move altogether by night, until they come to some good place for hiding, and here they stop and sleep. When day comes, the leader sends out young men to the different buttes, to look over the country and see if they can discover the enemy. If some one of the scouts reports that he has seen a camp, and that the enemy have been found, the leader directs his men to paint themselves and put on their war bonnets. This last is a figure of speech, since the war bonnets, having of late years been usually ornamented with brass bells, could not be worn in a secret attack, on account of the noise they would make. Before painting themselves, therefore, they untie their war bonnets, and spread them out on the ground, as if they were about to be worn, and then when they have finished painting themselves, tie them up again. When it begins to get dark, they start on the run for the enemy's camp. They leave their food in camp, but carry their ropes slung over the shoulder and under the arm, whips stuck in belts, guns and blankets.