§ 186. Old Ponka Fort.—At the old Ponka Agency, in what was Todd County, Dakota Territory, may be seen the remains of an ancient fort, which the Ponkas say was erected over a hundred years ago by their forefathers. J. La Flèche saw it many years ago, and he says that the curvilinear intrenchment used to be higher than a man; i. e., over six feet high. Many earth-lodges used to be inside. At the time it was built the Yanktons were in Minnesota, and the tribes who fought the Ponkas were the Rees, Cheyennes, and Pádañka (Camanches). Then the only Dakotas out of Minnesota were the Oglala and the Sitcanxu or Brulés. The former were on the White River and in the region of the Black Hills. The latter were in Nebraska, at the head of the Platte.
The fort had but one entrance. The situation was well chosen. The embankment occupied the greater part of a semi detached bluff. In front, and at one side, was the low bench of land next to the Missouri; at the rear was a ravine which separated it from the next bluff, and the only means of approach was by one side, next the head of the ravine. Then one had to pass along the edge of the ravine for over 200 yards in order to reach the entrance. The following sketch was drawn from memory, and Mr. La Flèche pronounced it substantially correct:
Fig. 30.—Old Ponka fort. The Missouri River is north of it.
OFFENSIVE WARFARE.
§ 187. The first proposition to go on the war-path cannot come from the chiefs, who, by virtue of their office, are bound to use all their influence in favor of peace, except under circumstances of extraordinary provocation. It is generally a young man who decides to undertake an expedition against the enemy. Having formed his plan, he speaks thus to his friend: "My friend, as I wish to go on the war-path, let us go. Let us boil the food for a feast." The friend having consented, the two are the leaders or nudan´hañga, if they can induce others to follow them. So they find two young men whom they send as messengers to invite those whom they name. Each wág¢a or messenger takes one half of the gentile circle (if the tribe is thus encamped), and goes quietly to the tent of each one whom he has been requested to invite. He says at the entrance, without going in, "Kagéha, ¢íkui hă, can´¢iñkéinte."—My friend, you are invited (by such and such a one), after he has been occupied awhile. If the man is there, his wife replies to the messenger, "₵ikáge na`an´ hě," Your friend hears it. Should the man be absent, the wife must reply, "₵ikáge ¢iñgéě hě; cuhí taté."—Your friend is not (here); he shall go to you. These invitations are made at night, and as quietly as possible, lest others should hear of the feast and wish to join the expedition; this, of course, refers to the organization of a nudan-jiñga or small war-party, which varies in number from two persons to about ten.
§ 188. Small war party.—After the return of the messengers, the guests assemble at the lodge or tent of their host. The places of the guests, messengers, and nudanhañga are shown in the diagram.
Fig. 31.—A, the nudanhañga, or captains; B, the wag¢a, or messengers; C, the guests; D, the food in kettles over the fire.
The two wéku or hosts sit opposite the entrance, while the messengers have their seats next the door, so that they may pass in and out and attend to the fire, bringing in wood and water, and also wait on the guests. Each guest brings with him his bowl and spoon.