Native American Legends
Daily Life and Customs
A Blackfoot Legend
Indians are usually represented as being a silent, sullen race,
seldom speaking, and never laughing nor joking. However true this
may be in regard to some tribes, it certainly was not the case with
most of those who lived upon the Great Plains. These people were
generally talkative, merry, and light-hearted; they delighted in
fun, and were a race of jokers. It is true that, in the presence
of strangers, they were grave, silent, and reserved, but this is
nothing more than the shyness and embarrassment felt by a child
in the presence of strangers. As the Indian becomes acquainted,
this reserve wears off; he is at his ease again and appears in his
true colors, a light-hearted child. Certainly the Blackfeet never
were a taciturn and gloomy people. Before the disappearance of the
buffalo, they were happy and cheerful. Why should they not have
been? Food and clothing were to be had for the killing and tanning.
All fur animals were abundant, and thus the people were rich. Meat,
really the only food they cared for, was plenty and cost nothing.
Their robes and furs were exchanged with the traders for bright-colored
blankets and finery. So they wanted nothing.
It is but nine years since the buffalo disappeared from the land.
Only nine years have passed since these people gave up that wild,
free life which was natural to them, and ah, how dear! Let us go
back in memory to those happy days and see how they passed the time.
The sun is just rising. Thin columns of smoke are creeping from
the smoke holes of the lodges, and ascending in the still morning
air. Everywhere the women are busy, carrying water and wood, and
preparing the simple meal. And now we see the men come out, and
start for the river. Some are followed by their children; some are
even carrying those too small to walk. They have reached the water's
edge. Off drop their blankets, and with a plunge and a shivering
ah-h-h they dash into the icy waters. Winter and summer, storm or
shine, this was their daily custom. They said it made them tough
and healthy, and enabled them to endure the bitter cold while hunting
on the bare bleak prairie. By the time they have returned to the
lodges, the women have prepared the early meal. A dish of boiled
meat some three or four pounds is set before each man; the children
are served as much as they can eat, and the wives take the rest.
The horses are now seen coming in, hundreds and thousands of them,
driven by boys and young men who started out after them at daylight.
If buffalo are close at hand, and it has been decided to make a
run, each hunter catches his favorite buffalo horse, and they all
start out together; they are followed by women, on the travois or
pack horses, who will do most of the butchering, and transport the
meat and hides to camp. If there is no band of buffalo near by,
they go off, singly or by twos and threes, to still-hunt scattering
buffalo, or deer, or elk, or such other game as may be found. The
women remaining in camp are not idle. All day long they tan robes,
dry meat, sew moccasins, and perform a thousand and one other tasks.
The young men who have stayed at home carefully comb and braid their
hair, paint their faces, and, if the weather is pleasant, ride or
walk around the camp so that the young women may look at them and
see how pretty they are.
Feasting began early in the morning, and will be carried on far
into the night. A man who gives a feast has his wives cook the choicest
food they have, and when all is ready, he goes outside the lodge
and shouts the invitation, calling out each guest's name three times,
saying that he is invited to eat, and concludes by announcing that
a certain number of pipes generally three will be smoked. The guests
having assembled, each one is served with a dish of food. Be the
quantity large or small, it is all that he will get. If he does
not eat it all, he may carry home what remains. The host does not
eat with his guests. He cuts up some tobacco, and carefully mixes
it with l'herbe, and when all have finished eating, he fills and
lights a pipe, which is smoked and passed from one to another, beginning
with the first man on his left. When the last person on the left
of the host has smoked, the pipe is passed back around the circle
to the one on the right of the door, and smoked to the left again.
The guests do not all talk at once. When a person begins to speak,
he expects every one to listen, and is never interrupted. During
the day the topics for conversation are about the hunting, war,
stories of strange adventures, besides a good deal of good-natured
joking and chaffing. When the third and last pipeful of tobacco
has been smoked, the host ostentatiously knocks out the ashes and
says "Kyi" whereupon all the guests rise and file out.
Seldom a day passed but each lodge-owner in camp gave from one to
three feasts. In fact almost all a man did, when in camp, was to
go from one of these gatherings to another.
A favorite pastime in the day was gambling with a small wheel called
it-se'-wah. This wheel was about four inches in diameter, and had
five spokes, on which were strung different-colored beads, made
of bone or horn. A level, smooth piece of ground was selected, at
each end of which was placed a log. At each end of the course were
two men, who gambled against each other. A crowd always surrounded
them, betting on the sides. The wheel was rolled along the course,
and each man at the end whence it started, darted an arrow at it.
The cast was made just before the wheel reached the log at the opposite
end of the track, and points were counted according as the arrow
passed between the spokes, or when the wheel, stopped by the log,
was in contact with the arrow, the position and nearness of the
different beads to the arrow representing a certain number of points.
The player who first scored ten points won. It was a very difficult
game, and one had to be very skilful to win.
Another popular game was what with more southern tribes is called
"hands"; it is like "Button, button, who's got the
button?" Two small, oblong bones were used, one of which had
a black ring around it. Those who participated in this game, numbering
from two to a dozen, were divided into two equal parties, ranged
on either side of the lodge. Wagers were made, each person betting
with the one directly opposite him. Then a man took the bones, and,
by skillfully moving his hands and changing the objects from one
to the other, sought to make it impossible for the person opposite
him to decide which hand held the marked one. Ten points were the
game, counted by sticks, and the side which first got the number
took the stakes. A song always accompanied this game, a weird, unearthly
air, if it can be so called, but when heard at a little distance,
very pleasant and soothing. At first a scarcely audible murmur,
like the gentle soughing of an evening breeze, it gradually increased
in volume and reached a very high pitch, sank quickly to a low bass
sound, rose and fell, and gradually died away, to be again repeated.
The person concealing the bones swayed his body, arms, and hands
in time to the air, and went through all manner of graceful and
intricate movements for the purpose of confusing the guesser. The
stakes were sometimes very high, two or three horses or more, and
men have been known to lose everything they possessed, even to their
The children, at least the boys, played about and did as they pleased.
Not so with the girls. Their duties began at a very early age. They
carried wood and water for their mothers, sewed moccasins, and as
soon as they were strong enough, were taught to tan robes and furs,
make lodges, travois, and do all other woman's and so menial work.
The boys played at mimic warfare, hunted around in the brush with
their bows and arrows, made mud images of animals, and in summer
spent about half their time in the water. In winter, they spun tops
on the ice, slid down hill on a contrivance made of buffalo ribs,
and hunted rabbits.
Shortly after noon, the hunters began to return, bringing in deer,
antelope, buffalo, elk, occasionally bear, and, sometimes, beaver
which they had trapped. The camp began to be more lively. In all
directions persons could be heard shouting out invitations to feasts.
Here a man was lying back on his couch singing and drumming; there
a group of young men were holding a war dance; everywhere the people
were eating, singing, talking, and joking. As the light faded from
the western sky and darkness spread over the camp, the noise and
laughter increased. In many lodges, the people held social dances,
the women, dressed in their best gowns, ranged on one side, the
men on the other; all sung, and three or four drummers furnished
an accompaniment; the music was lively if somewhat jerky. At intervals
the people rose and danced, the "step" being a bending
of the knees and swinging of the body, the women holding their arms
and hands in various graceful positions.
With the night came the rehearsal of the wondrous doings of the
gods. These tales may not be told in the daytime. Old Man would
not like that, and would cause any one who narrated them while it
was light to become blind. All Indians are natural orators, but
some far exceed others in their powers of expression. Their attitudes,
gestures, and signs are so suggestive that they alone would enable
one to understand the stories they relate. I have seen these story-tellers
so much in earnest, so entirely carried away by the tale they were
relating, that they fairly trembled with excitement. They held their
little audiences spell-bound. The women dropped their half-sewn
moccasin from their listless hands, and the men let the pipe go
out. These stories for the most part were about the ancient gods
and their miraculous doings. They were generally related by the
old men, warriors who had seen their best days. Many of them are
recorded in this book. They are the explanations of the phenomena
of life, and contain many a moral for the instruction of youth.
The I-kun-uh'-kah-tsi contributed not a little to the entertainment
of every-day life. Frequent dances were held by the different bands
of the society, and the whole camp always turned out to see them.
The animal-head masks, brightly painted bodies, and queer performances
were dear to the Indian heart.
Such was the every-day life of the Blackfeet in the buffalo days.
When the camp moved, the women packed up their possessions, tore
down the lodges, and loaded everything on the backs of the ponies
or on the travois. Meantime the chiefs had started on, and the soldiers
the Brave band of the I-kun-uh'-kah-tsi followed after them. After
these leaders had gone a short distance, a halt was made to allow
the column to close up. The women, children, horses, and dogs of
the camp marched in a disorderly, straggling fashion, often strung
out in a line a mile or two long. Many of the men rode at a considerable
distance ahead, and on each side of the marching column, hunting
for any game that might be found, or looking over the country for
signs of enemies.
Before the Blackfeet obtained horses in the very first years of
the present century, and when their only beasts of burden were dogs,
their possessions were transported by these animals or on men's
backs. We may imagine that in those days the journeys made were
short ones, the camp traveling but a few miles.
In moving the camp in ancient days, the heaviest and bulkiest things
to be transported were the lodges. These were sometimes very large,
often consisting of thirty cow-skins, and, when set up, containing
two or three fires like this or in ground plan like this. The skins
of these large lodges were sewn together in strips, of which there
would be sometimes as many as four; and, when the lodge was set
up, these strips were pinned together as the front of a common lodge
is pinned today. The dogs carried the provisions, tools, and utensils,
sometimes the lodge strips, if these were small enough, or anything
that was heavy, and yet could be packed in small compass; for since
dogs are small animals, and low standing, they cannot carry bulky
burdens. Still, some of the dogs were large enough to carry a load
of one hundred pounds. Dogs also hauled the travois, on which were
bundles and sometimes babies. This was not always a safe means of
transportation for infants, as is indicated by an incident related
by John Monroe's mother as having occurred in her father's time.
The camp, on foot of course, was crossing a strip of open prairie
lying between two pieces of timber, when a herd of buffalo, stampeding,
rushed through the marching column. The loaded dogs rushed after
the buffalo, dragging the travois after them and scattering their
loads over the prairie. Among the lost chattels were two babies,
dropped off somewhere in the long grass, which were never found.
There were certain special customs and beliefs which were a part
of the every-day life of the people.
In passing the pipe when smoking, it goes from the host, who takes
the first smoke, to the left, passing from hand to hand to the door.
It may not be passed across the door to the man on the other side,
but must come back, no one smoking, pass the host, and go round
to the man across the door from the last smoker. This man smokes
and passes it to the one on his left, and so it goes on until it
reaches the host again. A person entering a lodge where people are
smoking must not pass in front of them, that is, between the smokers
and the fire.
A solemn form of affirmation, the equivalent of the civilized oath,
is connected with smoking, which, as is well known, is with many
tribes of Indians a sacred ceremony. If a man sitting in a lodge
tells his companions some very improbable story, something that
they find it very hard to believe, and they want to test him, to
see if he is really telling the truth, the pipe is given to a medicine
man, who paints the stem red and prays over it, asking that if the
man's story is true he may have long life, but if it is false his
life may end in a short time. The pipe is then filled and lighted,
and passed to the man, who has seen and overheard what has been
done and said. The medicine man says to him: "Accept this pipe,
but remember that, if you smoke, your story must be as sure as that
there is a hole through this pipe, and as straight as the hole through
this stem. So your life shall be long and you shall survive, but
if you have spoken falsely your days are counted." The man
may refuse the pipe, saying, "I have told you the truth; it
is useless to smoke this pipe." If he declines to smoke, no
one believes what he has said; he is looked upon as having lied.
If, however, he takes the pipe and smokes, every one believes him.
It is the most solemn form of oath. The Blackfoot pipes are usually
made of black or green slate or sandstone.
The Blackfeet do not whip their children, but still they are not
without some training. Children must be taught, or they will not
know anything; if they do not know anything, they will have no sense;
and if they have no sense they will not know how to act. They are
instructed in manners, as well as in other more general and more
If a number of boys were in a lodge where older people were sitting,
very likely the young people would be talking and laughing about
their own concerns, and making so much noise that the elders could
say nothing. If this continued too long, one of the older men would
be likely to get up and go out and get a long stick and bring it
in with him. When he had seated himself, he would hold it up, so
that the children could see it and would repeat a cautionary formula,
"I will give you gum!" This was a warning to them to make
less noise, and was always heeded for a time. After a little, however,
the boys might forget and begin to chatter again, and presently
the man, without further warning, would reach over and rap one of
them on the head with the stick, when quiet would again be had for
In the same way, in winter, when the lodge was full of old and
young people, and through lack of attention the fire died down,
some older person would call out, "Look out for the skunk!"
which would be a warning to the boys to put some sticks on the fire.
If this was not done at once, the man who had called out might throw
a stick of wood across the lodge into the group of children, hitting
and hurting one or more of them. It was taught also that, if, when
young and old were in the lodge and the fire had burned low, an
older person were to lay the unburned ends of the sticks upon the
fire, all the children in the lodge would have the scab, or itch.
So, at the call "Look out for the scab!" some child would
always jump to the fire, and lay up the sticks.
There were various ways of teaching and training the children.
Men would make long speeches to groups of boys, playing in the camps,
telling them what they ought to do to be successful in life. They
would point out to them that to accomplish anything they must be
brave and untiring in war; that long life was not desirable; that
the old people always had a hard time, were given the worst side
of the lodge and generally neglected; that when the camp was moved
they suffered from cold; that their sight was dim, so that they
could not see far; that their teeth were gone, so that they could
not chew their food. Only discomfort and misery await the old. Much
better, while the body is strong and in its prime, while the sight
is clear, the teeth sound, and the hair still black and long, to
die in battle fighting bravely. The example of successful warriors
would be held up to them, and the boys urged to emulate their brave
deeds. To such advice some boys would listen, while others would
not heed it.
The girls also were instructed. All Indians like to see women more
or less sober and serious-minded, not giggling all the time, not
silly. A Blackfoot man who had two or three girls would, as they
grew large, often talk to them and give them good advice. After
watching them, and taking the measure of their characters, he would
one day get a buffalo's front foot and ornament it fantastically
with feathers. When the time came, he would call one of his daughters
to him and say to her: "Now I wish you to stand here in front
of me and look me straight in the eye without laughing. No matter
what I may do, do not laugh." Then he would sing a funny song,
shaking the foot in the girl's face in time to the song, and looking
her steadily in the eye. Very likely before he had finished, she
would begin to giggle. If she did this, the father would stop singing
and tell her to finish laughing; and when she was serious again,
he would again warn her not to laugh, and then would repeat his
song. This time perhaps she would not laugh while he was singing.
He would go through with this same performance before all his daughters.
To such as seemed to have the steadiest characters, he would give
good advice. He would talk to each girl of the duties of a woman's
life and warn her against the dangers which she might expect to
At the time of the Medicine Lodge, he would take her to the lodge
and point out to her the Medicine Lodge woman. He would say: "There
is a good woman. She has built this Medicine Lodge, and is greatly
honored and respected by all the people. Once she was a girl just
like you; and you, if you are good and live a pure life, may some
day be as great as she is now. Remember this, and try to live a
At the time of the Medicine Lodge, the boys in the camp also gathered
to see the young men count their coups. A man would get up, holding
in one hand a bundle of small sticks, and, taking one stick from
the bundle, he would recount some brave deed, throwing away a stick
as he completed the narrative of each coup, until the sticks were
all gone, when he sat down, and another man stood up to begin his
recital. As the boys saw and heard all this, and saw how respected
those men were who had done the most and bravest things, they said
to themselves, "That man was once a boy like us, and we, if
we have strong hearts, may do as much as he has done." So even
the very small boys used often to steal off from the camp, and follow
war parties. Often they went without the knowledge of their parents,
and poorly provided, without food or extra moccasins. They would
get to the enemy's camp, watch the ways of the young men, and so
learn about going to war, how to act when on the war trail so as
to be successful. Also they came to know the country.
The Blackfeet men often went off by themselves to fast and dream
for power. By no means every one did this, and, of those who attempted
it, only a few endured to the end, that is, fasted the whole four
days, and obtained the help sought. The attempt was not usually
made by young boys before they had gone on their first war journey.
It was often undertaken by men who were quite mature. Those who
underwent this suffering were obliged to abstain from food or drink
for four days and four nights, resting for two nights on the right
side, and for two nights on the left. It was deemed essential that
the place to which a man resorted for this purpose should be unfrequented,
where few or no persons had walked; and it must also be a place
that tried the nerve, where there was some danger. Such situations
were mountain peaks; or narrow ledges on cut cliffs, where a careless
movement might cause a man to fall to his death on the rocks below;
or islands in lakes, which could only be reached by means of a raft,
and where there was danger that a person might be seized and carried
off by the Su'-ye tup'-pi, or Under Water People; or places where
the dead had been buried, and where there was much danger from ghosts.
Or a man might lie in a well-worn buffalo trail, where the animals
were frequently passing, and so he might be trodden on by a traveling
band of buffalo; or he might choose a locality where bears were
abundant and dangerous. Wherever he went, the man built himself
a little lodge of brush, moss, and leaves, to keep off the rain;
and, after making his prayers to the sun and singing his sacred
songs, he crept into the hut and began his fast. He was not allowed
to take any covering with him, nor to roof over his shelter with
skins. He always had with him a pipe, and this lay by him, filled,
so that, when the spirit, or dream, came, it could smoke. They did
not appeal to any special class of helpers, but prayed to all alike.
Often by the end of the fourth day, a secret helper usually, but
by no means always, in the form of some animal appeared to the man
in a dream, and talked with him, advising him, marking out his course
through life, and giving him its power. There were some, however,
on whom the power would not work, and a much greater number who
gave up the fast, discouraged, before the prescribed time had been
completed, either not being able to endure the lack of food and
water, or being frightened by the strangeness or loneliness of their
surroundings, or by something that they thought they saw or heard.
It was no disgrace to fail, nor was the failure necessarily known,
for the seeker after power did not always, nor perhaps often, tell
any one what he was going to do.
Three modes of burial were practiced by the Blackfeet. They buried
their dead on platforms placed in trees, on platforms in lodges,
and on the ground in lodges. If a man dies in a lodge, it is never
used again. The people would be afraid of the man's ghost. The lodge
is often used to wrap the body in, or perhaps the man may be buried
As soon as a person is dead, be it man, woman, or child, the body
is immediately prepared for burial, by the nearest female relations.
Until recently, the corpse was wrapped in a number of robes, then
in a lodge covering, laced with rawhide ropes, and placed on a platform
of lodge poles, arranged on the branches of some convenient tree.
Some times the outer wrapping the lodge covering was omitted. If
the deceased was a man, his weapons, and often his medicine, were
buried with him. With women a few cooking utensils and implements
for tanning robes were placed on the scaffolds. When a man was buried
on a platform in a lodge, the platform was usually suspended from
the lodge poles.
Sometimes, when a great chief or noted warrior died, his lodge would
be moved some little distance from the camp, and set up in a patch
of brush. It would be carefully pegged down all around, and stones
piled on the edges to make it additionally firm. For still greater
security, a rope fastened to the lodge poles, where they come together
at the smoke hole, came down, and was securely tied to a peg in
the ground in the centre of the lodge, where the fireplace would
ordinarily be. Then the beds were made up all around the lodge,
and on one of them was placed the corpse, lying as if asleep. The
man's weapons, pipe, war clothing, and medicine were placed near
him, and the door then closed. No one ever again entered such a
lodge. Outside the lodge, a number of his horses, often twenty or
more, were killed, so that he might have plenty to ride on his journey
to the Sand Hills, and to use after arriving there. If a man had
a favorite horse, he might order it to be killed at his grave, and
his order was always carried out. In ancient times, it is said,
dogs were killed at the grave.
Women mourn for deceased relations by cutting their hair short.
For the loss of a husband or son (but not a daughter), they not
only cut their hair, but often take off one or more joints of their
fingers, and always scarify the calves of their legs. Besides this,
for a month or so, they daily repair to some place near camp, generally
a hill or little rise of ground, and there cry and lament, calling
the name of the deceased over and over again. This may be called
a chant or song, for there is a certain tune to it. It is in a minor
key and very doleful. Any one hearing it for the first time, even
though wholly unacquainted with Indian customs, would at once know
that it was a mourning song, or at least was the utterance of one
in deep distress. There is no fixed period for the length of time
one must mourn. Some keep up this daily lament for a few weeks only,
and others much longer. I once came across an old wrinkled woman,
who was crouched in the sage brush, crying and lamenting for some
one, as if her heart would break. On inquiring if any one had lately
died, I was told she was mourning for a son she had lost more than
twenty years before.
Men mourn by cutting a little of their hair, going without leggings,
and for the loss of a son, sometimes scarify their legs. This last,
however, is never done for the loss of a wife, daughter, or any
relative except a son.
Many Blackfeet change their names every season. Whenever a Blackfoot
counts a new coup, he is entitled to a new name. A Blackfoot will
never tell his name if he can avoid it. He believes that if he should
speak his name, he would be unfortunate in all his undertakings.
It was considered a gross breach of propriety for a man to meet
his mother-in-law, and if by any mischance he did so, or what was
worse, if he spoke to her, she demanded a very heavy payment, which
he was obliged to make. The mother-in-law was equally anxious to
avoid meeting or speaking to her son-in-law.
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