!if;;;i;:;;: >l'l'.'-I. ■.!.'. ...,!,-,..■ jij';';(::;'li;v;:;' .:, ilt{ik)!i!ili;ii:!::i!',: ''Miiipi!;!;:;;;!;;;,:'': ;;t;i!;:!iii':;il::;; HtiiifiijSj.i::;:; ■;!it;ij;!i':;i;:!i :; :i,!;:. ill.;,;:;,;.;;;: i,i;i|t!i!! i;;:i';i' V|'i')'('!'f'lTI'''' .:;(-.h.;'ii|i;:;!!ii:;^:';'! i;::f:fp;;;i'i;;j;i;;:i.; :;i;';t!!;v}ii),iii;i;!p^ .';:;'!lblii'''^ i!ifel;i;i;:s;i;'i;- ;;!'ii;i!;;;|;;?a;;;!:;;: LIBRARY OF CONGRESS ;!:;:i:l;ii!li'il::ll'!'!:' )!li'ij,:;i}'r!: Ii(t(ik ^Jija^^ FRKSKNTHI) BY THE BOOK OF WOODCRAFT The Book of Woodcraft And/ndianIore rv WM Over500Drawin§is By the Author i^NESrTkOMPSONSEION I ! Author ov Wild Animds I Have Known, ^ ^Jh^o Little Savages, IBiograpAv of a Grizz/y, Life Histories ofl^prthern Animals? „ 'Tfo/fin the Woods^'The Foresters* Manual Head Chief of the Woodcrajt Indians. Garden City J^e^ VorK Voubledajr^ Page i^ Compcmjr 1912 o\ Copyright, 191 2, by Ernest Thompson Seton All rights reserved including that of translation into foreign languages, including the Scandinavian Publiihar •> 0^ ^"^ W^ PREFACE For over twenty-five years I have been giving the talks and demonstrations that are gathered together in this book. Many of them have appeared in magazines or in the "Birch-Bark Roll" that has come out annually for ten years. But this is the first time in which a comprehensive collection has been made of the activities, customs, laws, and amusements that have been developed in my camps. Some of the related subjects I have treated at too great length for enclosure in one book. Of this class are the "Life Histories of Northern Animals," "Animal Stories," "Sign Language" and "Forestry," which appear as separate works. All are merely parts of a scheme that I have always considered my life work, namely, the development or revival of Woodcraft as a school for Manhood. By Woodcraft I mean outdoor life in its broadest sense and the plan has ever been with me since boyhood. Woodcraft is the first of all the sciences. It was Woodcraft that made man out of brutish material, and Woodcraft in its highest form may save him from decay. As the model for outdoor life in this country I took the Indian, and have thus been obliged to defend him against the calumnies of those who coveted his possessions. In giving these few historical extracts to show the Indian character, it must be remembered that I could give hundreds, and that prac- tically all the travelers who saw with their own eyes are of one mind in the matter. Commissioner Robert G. Valentine, of the Indian Bureau, the first Indian Commissioner we have ever had who knew and sympathized with the Indians, writes after reading my manu- script: Preface "On the question of the character of the Indians I am in absolute accord with you on everything that I believe any one would consider a basic point. In speech after speech I have fought the idea that Indians were cruel or lazy or vicious, and dwelt on their positive virtues — among these their sense of humor, and their deep reverence."* The portions of the manuscript called" Spartans of the West, " and " Campfire Stories of Indian Character, " have been sub- mitted to George Bird Grinnell, of New York, whose life has been largely spent among the Indians, and have received from him 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 excep- tion to certain details, but no one denies the main contentions in regard to the character of the Indian, or the historical ac- curacy of the "Campfire Stories.'* Gen. Nelson A. Miles, for example, writes me: "History can show no parallel to the heroism and fortitude of the American Indians in the two hundred years' fight during which they contested inch by inch the possession of their country against a foe infinitely better equipped with inexhaustible resources, and in overwhelming numbers. Had they even been equal in numbers, 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 Noble Six Hundred at Balaclava, as the ideals of human courage and self-sacrifice, and yet I know of nothing in all history that will compare with the story of Dull Knife as a narrative of magnificent 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 a nation, they were a multitude of factions, each ready to join an outsider for revenge on its rival neighbor. This incapacity for team play pre- vented the development of their civilization and proved their ruin. vi Preface boys in camp, I am not without hope that this may lead to a measure of long-delayed justice being accorded him. He asks only the same rights as are allowed without question to all other men in America — the protection of the courts, the right to select his own religion, dress, amusements, and the equal right to the pursuit of happiness so long as his methods do not conflict with the greater law of the land. This book is really the eleventh edition of the "Birch-Bark Roll," which I have published yearly and expanded yearly since 1902. On the first day of July that year I founded the first band of Woodcraft Indians. Since then the growth of the movement has called for constant revision and expansion. In the present volume, for the first time, I have fully set forth a justification of my Indian Ideal. I am deeply indebted to my friend, Edgar Beecher Bronson, for permission to include the History of Chief Dull Knife's March, which appeared in his "Reminiscences of a Ranch- man." It is a story that should be known to all the world. I have also to express my obligations to Messrs. Charles Scribner's Sons for permission to quote from Capt. J. O. Bourke's writings, to J. W. Schultz for the use of his charming story of ''No-Heart," to Messrs. The Fleming H. Revell Co., for permis- sion to quote F. W. Calkins' story of the ''Two Wilderness Voyagers," to Miss Alice C. Fletcher for the use of two Indian songs from her book "Indian Story and Song," as noted, to Edward S. Curtis for the use of Sitting Bull's "War Song," to Miller Jordan and Geo. L. White for help in revising the parts on organization and honors, to Dr. Clinton L. Bagg for help in the "First Aid," to Dr. C. C. Curtis for the identi- fication of 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 "Teachings of Wabasha I." Also to Robert G. Valentine (Indian Commissioner) and George Bird Grinnell of New York for critical reading of the historical parts of the book. vii Preface When I was a boy I hungered beyond expression for just such information as I have tried herein to impart. It would be a great joy to me if I could reach and help a considerable number of such heart-hungry boys tormented with an insatiate instinct for the woods, and if I fail of this, I shall at least have the lasting pleasures of having lived through these things myself and of having written about them. vm CONTENTS PAGE Preface v Table of the Seventeen Sections? I. Principles of Scouting Nine Important Principles 3 Recreation 4 Camp-life 4 Self-government, with Adult Guidance . 4 The Magic of the Campfire .... 4 Woodcraft Pursuits 5 Honors by Standards 6 Personal Decoration for Personal Achieve- ments 6 A Heroic Ideal 6 Picturesqueness in Everything .... 7 The Ideal 7 II. The Spartans of the West The Indian Way 9 The Indian's Creed 11 The Dark Side 13 The Bright Side 18 Reverence 20 Cleanliness 24 Chastity 27 Bravery 28 Thrift and Providence 29 Cheerfulness or the Merry Indian . . 31 Obedience 32 Kindness 34 Hospitality 36 Treatment of Their Women .... 37 Courtesy and Polite Behavior ... 41 Honesty 43 ix Contents The Spartans of the West — Continued Truthfulness and Honor 45 Temperance and Sobriety 47 Physique 49 In General 51 Summary . 55 Standard Indian Books 59 III. The Purpose and Laws of the Woodcraft Indians The Redman's Way 61 Watchword 61 Totem 61 War-cry 62 Sign 62 The Laws 62 The Rulers of the Nation 64 The Great Council 64 The High Council of Guidance ... 64 The Medicine Lodge or Lodge of the Old Guides 64 The Initiation of a Brave 65 The Little Lodge 67 The Big Lodge 68 The Laws for the Ruling of the Tribe . . 69 1. Name 69 2. Purpose 69 3. Who May Enter 69 4. Councils 70 5. The Rulers of the Tribe .... 70 The Vow of the Head Chief ... 72 The Vow of Each Brave .... 72 6. Changes of the Law 72 7. Dues 72 8. Secret 72 9. Laws and Punishments 72 The Band or Clan . 73 Costumes 73 Titles of Nobles 74 Badges of Rank 75 The Standard 76 Totems 77 X Contents Purpose and Laws of the Woodcraft ImnANS— Continued Order of Doings in Council 79 How to Begin 79 The Tally Book and How to Keep It . . 81 For Example 81 The Indian Laws in Brief 83 The War-cry of the Band 85 IV. Honors and Degrees and Indian Names: Honors 93 Decorations for Individual Honors ... 93 Decorations for Group Honors or Degrees . 93 Standards of Honors 94 Red Honors: Heroism 95 Riding 95 General Athletics 95 Athletic Specialties loi Water Sports and Travel 102 Mountain Climbing 103 Target Shooting 105 Eyesight 105 Big-game Hunting 106 White Honors: Campercraft and Scouting .... 107 Archery 112 Long Range, Clout, or Flight Shooting . 112 Fishing 113 Bait Casting 114 Blue Honors: Nature Study — Vertebrates . . . . 115 Nature Study — Lower Forms of Life . 115 Geology, etc 116 Photography 116 The Degrees in Woodcraft 117 Athlete (Song-adis) 119 Camper (Gabeshiked) 120 Camp Cook (Chabakwed) 121 Camp Craftsman (Enokid) 121 Camp Doctor (Mashkiki) 122 Contents Degrees in Woodcraft — Continued Canoeman (Chemaunigan) 124 Fisherman (Gagoiked) 125 Forester (Mitigwakid) 126 Frontier Scout (Gimab) 128 Gleeman or Camp Conjurer (Nagamed) . 129 Herald or Crier (Bibaged) 129 Horseman (Bebamomigod) 130 Hunter (Gaossed) 131 Mountaineer (Wadjiwed) 132 Pathfinder or Scout (Mikan) ..... 133 Scout Runner (Kee-mo-sah'-bee) ... 134 Sharpshooter (Godaakwed) 135 Star Wiseman (Gijiged) 136 Swimmer (Shingebis) 137 Traveler (Bebamadisid) 137 Village Scout or Big Village Scout (Odena- winini) 138 Whiteman's Woodcraft (Dibaakid) . . . 139 Wise Woodman (Nibwaka-winini) . . . 140 Winning a Name 141 Indian Names that Have Been Won by Scouts 142 English Names that Have Been Given . . 143 Indian Names Given in Ridicule .... 144 English Names Given in Ridicule . . . 144 Names Given to Women 144 V. Woodland Songs, Dances, and Ceremonies Omaha Tribal Prayer 145 Sitting Bull's War Song ...... 146 The Ghost Dance Song 147 The Peace Pipe Ceremony 148 The Scalp Dance "^49 Bird Dance Song 150 The Mujje Mukesin 150 The Lament 152 The Caribou Dance 152 The Dance of the White Caribou . . . . 154 The Dog Dance 156 The Ojibwa Snake Dance 158 xii Contents Woodland Songs, Dances, and Ceremonies — Continued The Hunting of Mishi-Mokwa .... 159 Indian Song Books 164 The Weasel in the Wood 164 Le Furet 165 Rouser or Reveille 166 VI. Suggested Programs A Series of Monthly Programs .... 167 Suggestions for Evenings 171 Animal Story Books for Evenings . . . 172 Indoor or Winter Activities 173 Handicraft 173 Games 173 Studies 174 Songs 174 Dances 174 Robe Contest 174 Suggested Camp Routine 176 Good Program of an Entertainment at a Council 176 Indoor Competition for a Prize .... 176 One-day Hikes 177 VII. General Scouting Indoors Handicraft Stunts 180 Fork and Spoon 180 Needle Case 180 Tackle Box 180 Peach Stone Basket 180 Turkey Call 180 Chicken Squawk 180 Picture Frames 180 Birch-bark Vessels 182 Souvenir Spoons 182 Knots 183 Fireside Trick 186 The Lone Star Trick 186 Bird Boxes or Houses 187 How to Raise Some Money 190 xiii GDntents VIII. General Scouting Outdoors Rubbing-stick Fire 192 Hiking in the Snow . . . ' 194 Weather Wisdom 199 Outdoor Proverbs 201 The Stars 202 The Pleiades as a Test of Eyesight . . . 208 The Twin Stars 211 The Planets 211 The Moon 213 Making a Dam 213 "^When Lost in the Woods 214 ^Indian Tweezers 215 ^JV Home-made Compass 216 ^^An Indian Clock, Shadow Clock or Sundial . 216 Lights 217 Hunter's Lamp 217 Woodman's Lantern 217 Camp Loom and Grass Mats 219 Navaho Loom 220 Camp Rake 222 Camp Broom 223 Building a Boat 224 A Dugout Canoe 225 Camp Horn 226 Sleep Outdoors 226 The Gee-string Camp 227 rX. Signaling and Indian Signs Sign Language 228 Picture-writing 239 Blazes and Indian Signs 245 Blazes 245 Stone Signs 247 Grass and Twig Signs 247 Smoke Signals 248 Signal by Shots 249 Special Signs 249 Weather Signals 251 Signals on the Railway 252 The Code 253 xiv Q)ntents Signaling and Indian Signs — Continued Colors 253 Hand, Flag, and Lamp Signals . . .253 Other Hand Signals 253 Signals by Engine Whistle 253 Air Whistle or Cord-pull 254 X. Campercraft or the Summer Camp Camping Out 256 Outfit for Six (one week) 257 Outfit for Each Brave 260 Tents 261 Teepee 261 The Camp Ground 262 Latrine 262 Arriving on the Camp Ground .... 263 Camp Ofiicers and Government . . . .263 The Dog Soldiers 265 Inspection 265 The Horns of the High Hikers . . . .266 Council-fire Circle 266 Totem-pole 267 Councils 268 Beds 269 Water or the Indian Well 270 Mosquitoes, Black Flies, etc 270 Lice and Vermin 271 Suggested Camp Routine 271 Campfires 271 Council-fire 274 Firearms 275 Camp Cookery 276 War-sack 278 Scout Buttons 278 Lace or Thong 279 XL Games for the Camp Interesting Pursuits . 280 Tilting Spears 280 Tilting in the Water 281 Tub-Tilting on Land 282 XV Q)ntents Games for the Camp — Continued Still-hunting the Buck, or the Deer Hunt . . 283 The Bear Hunt 286 Spearing the Great Sturgeon 288 Canoe Tag 290 Scouting 290 Quicksight 291 Far-sight or Spot-the-rabbit 292 Home Star or Pole Star 292 Rabbit Hunt 293 Arrow Fight 293 Hostile Spy 294 Scout Messenger 295 Challenge for Scout Messenger .... 295 Tree the Coon 296 Navajo Feather Dance 296 Feather Football or Feather-blow . . . 297 Cock-fighting 297 One-legged Chicken Fight 297 Stronghand 297 Badger-pulling 298 Stung, or Step-on-the-rattler 298 Buffalo Chips 298 Rat-on-his-lodge 299 Watching by the Trail 300 Trailing 300 Apache Relay Race 301 The Weasel in the Wood 301 Throwing the Spear 301 Water-boiling Contest 302 Medley Scouting 302 XII. Health and Woodland Medicine First Aid: To Revive from Drowning 305 Sunstroke 306 Burns and Scalds 306 Hemorrhage or Internal Bleeding . . . 306 Cuts and Wounds 307 Lightning 307 Shock or Nervous Collapse 307 xvi Contents First Aid — Continued Fainting 307 Mad Dog or Snake Bite 308 Insect Stings 308 Tests of Death . . 308 Cinders or Sand in the Eye .... 308 Books Recommended 308 Wildwood Remedies or Simples: Antiseptic or Wound Wash 309 Balm for Wounds 309 Bleeding, to Stop 309 Bowel Complaint 309 Bowel Tonic 309 Chills and Fever 309 Cold or Fever Cure 309 Cough Remedy 309 Cough and Irritated Throat . . . . 312 Cough and Lung Remedy 312 Diuretic 312 Face-ache 312 Inflammation of the Eyes or Skin . . . 312 Ink 312 Lung Balm 312 Nose-bleed 312 Nose Stopped up at Night 312 Pimples and Skin Rash 312 Poison Ivy Sting 312 Purge, Mild 314 " Strong 314 " Fierce 314 Rheumatism 314 Sores and Wounds 315 Sunburn 315 Sweater 316 Tapeworm 316 Throat Irritation (at night) 317 Tonic 317 Wash for Sore Throat 317 Worms 317 Worms and Tonic 318 xvii Contents Wild-wood Remedies or Simples— Continued Wound Wash, (see Antiseptic) . . . 318 Indian Bath or Sweat Lodge . . . . 318 Latrine 319 The Keen Eyes of the Indian . . . . 319 Near-sightedness 319 The Remedy 319 Dry Socks 320 Shiit Your Mouth and Save Your Life . .320 Don't Turn out Your Toes Much . . . 321 Tobacco 321 Sex Matters 323 Starvation Foods in the Northern Woods . 324 Rabbits 325 Mice 327 Ants 327 Insect Borers 327 Rawhide and Leather 327 Bark and Buds 328 Toadstools 328 Lichens 329 Iceland Moss 329 Reindeer Moss 330 Rock Tripe 331 Drinks: Labrador Tea ^^,7, XIII. Natural History Our Common Birds, or Forty Birds that Every Boy Should Know 334 How to Stuff a Bird 352 Making a Skin 353 Mounting the Bird 359 Owl-stuffing Plate 363 Stuffing an Animal 363 Preserving Small Mammal Skins . . . 365 Directions for Measurement .... 365 Directions for the Preparation of Skins . 367 Trapping Animals 369 The Secrets of the Trail 369 Trailing 370 Hard to Photograph Tracks 370 xviii GDntents Natural History — Continued No Two Tracks alike 371 Dog and Cat 372 Wolf^ 375 Rabbits and Hares 377 The Newton Jack-rabbit 379 Fox 382 The Fox's Hunt 385 Closing In 388 Books and Articles Recommended . . . 390 XTV. Mushrooms, Fungi or Toadstools Abundance 391 Dangers 392 Symptoms of Poisoning 392 Remedy 392 To Make Spore Prints for Study . . . 393 Poisonous Toadstools 394 Unwholesome but Not Deadly Toadstools . 399 Wholesome Toadstools 402 Uncertain Kinds 407 Cautions for the Inexperienced .... 409 Mushroom Growing 409 Books Recommended 409 XV. Forestry Fifty Common Forest Trees of Eastern North Ainerica 411 Pines 411 Spruces 413 Cedars 415 Poplars 417 Walnuts 418 Birches 423 Hornbeams 425 Oaks 426 Chestnuts 431 Elms 431 Gums 436 Maples 438 Basswoods 440 xix Contents Forestry — Continued Ashes 442 Books Recommended 443 XVI. Some Indian Ways Teepees 444 Storm-cap or Bull Boat 444 Putting up the Teepee 448 Teepee Life 449 Hairy- Wolf s Teepee 451 Art 454 Indian Seats 455 Head Band 458 Warbonnet or Headdress 459 Its Meaning 459 Plenty-Coups 461 Details of the Warbonnet 463 Making the Warbonnet 464 Indian Costume 465 War-shirt 465 Leggings 469 Moccasins 469 War-clubs 469 Paddles 469 Drum 469 Peace Pipe 469 The Indian or Willow Bed 471 Indian Paints 475 Indian Dyes 477 Naming the Camp or Keeping the Winter Count 478 Archery 478 How to Make a Bow 479 Holding and Drawing 481 The Warbow of the Penobscots . . . .481 Scalps 483 Indian Work 484 XVII. Campfire Stories or Glimpses of Indian Character The Teachings of Winnemucca .... 485 The Teachings of Wabasha 1 485 XX Contents Campfire Stories or Glimpses of Indian Character — Continued The Lessons of Lone Chief 486 The Teachings of Tshut-che-nau . . . .487 Courage or the Trained Scout 488 An Indian Prayer 488 Genesis (Omaha) 488 The Quiche's Story of Creation .... 489 Clean Fatherhood 490 Omaha Proverbs 490 The Medicine Man and His Ways . . . 490 The Indian Silence 491 The Indian Babes in the Woods . . .492 The Story of No-Heart 493 Tecumseh ^oo Kanakuk, the Kickapoo Prophet . . . 502 Chief Joseph of the Sahaptin .... 504 White Calf, Chief of the Blackfeet ... 507 Wovoka, the Prophet 510 The Apache Indian's Case 513 The Wiping-out of Nanni-Chaddi . . . 515 The Ending of Dull Knife's Band ... 524 The Message of the Indian 548 Index 553 xxi THE BOOK OF WOODCRAFT L Principles of Scouting Nine Important Principles of Scouting THIS is a time when the whole nation is turning toward the Outdoor Life, seeking in it the physical regeneration so needful for continued national existence — is waking to the fact long known to thoughtful men, that those live longest who live nearest to the ground — that is, who live the simple life of primitive times, dives- ted, however, of the evils that ignorance in those times begot. Consumption, the white man's plague since he has be- come a house race, is vanquished by the sun and air, and many ills of the mind also are forgotten when the sufferer boldly 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; Nature Study is the intellectual side of sport. I should Hke to lead this whole nation into the way of living outdoors for at least a month each year, reviving and expanding a custom that as far back as Moses was deemed essential to the national well-being. Not long ago a benevolent rich man, impressed with this idea, chartered a steamer and took some hundreds of slum boys up to the Catskills for a day in the woods. They were duly landed and told to ''go in now and have a glorious time." It was like gathering up a netful of catfish and 4 The Book of Woodcraft throwing them into the woods, saying, ''Go and have a glorious time." The boys sulked around and sullenly disappeared. An hour later, on being looked up, they were found in groups under the bushes, smoking cigarettes, shooting "craps," and playing cards — the only things they knew. Thus the well-meaning rich man learned that it is not enough to take men out of doors. We much also teach them to enjoy it. The purpose of this book is to show how Outdoor Life may be followed to advantage. Nine leading principles are kept in view: (i) This movement is essentially for recreation. (2) Camp-life. Camping is the simple life reduced to actual practice, as well as the culmination of the outdoor life. Camping has no great popularity to-day, because men have the idea that it is possible only after an expensive journey to the wilderness; and women that it is inconven- ient, dirty, and dangerous. These are errors. They have arisen because camping as an art is not understood. When intelligently followed, camp-life must take its place as a cheap and delightful way of living, as well as a mental and physical savior of those strained or broken by the grind of the over-busy world. The wilderness affords the ideal camping, but many of the 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 from without is a poor thing when you can get control from within. As far as possible, then, we make these camps self- governing. Each full member has a vote in affairs. (4) The Magic of the Campfire. What is a camp with- out a campfire? — no camp at all, but a chilly place in a Principles of Scouting 5 landscape, where some people happen to have some things. When first the brutal anthropoid stood up and walked erect — was man, the great event was symbolized and marked by the Hghting of the first campfire. For millions of years our race has seen in this blessed fire, the means and emblem of light, warmth, protection, friendly gathering, council. All the hallow of the ancient thoughts, hearth, fireside, home is centred in its glow, and the home- tie itself is weakened with the waning of the home-fire. Not in the steam radiator can we find the spell; not in the water coil; not even in the gas log; they do not reach the heart. Only the ancient sacred fire of wood has power to touch and thrill the chords of primitive remembrance. When men sit together at the campfire they seem to shed all modern 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, mostly your love; and having camped in peace together, is a lasting bond 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. (5) Woodcraft Pursuits. Realizing that manhood, not scholarship, is the first aim of education, we have sought out those pursuits which develop the finest character, the finest physique, and which may be followed out of doors, which, in a word, make for manhood. By nearly every process of logic we are Igd primarily to Woodcraft — that is. Woodcraft in a large sense — meaning every accompHshment of an all-round Woodman — Rid- ing, 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 Woodcraft which Wild Animal Photography is an important branch; but above all, Heroism. Over three hundred deeds or exploits are recognized in these various departments, and the members are given decorations that show what they achieved (6) Honors hy Standards. The competitive principle is responsible for much that is evil. We see it rampant in our colleges to-day, where every effort is made to discover and develop a champion, while the great body of students is neglected. That is, the ones who are in need of physical development do not get it, and those who do not need it are over-developed. The result is much unsoundness of many kinds. A great deal of this would be avoided if we strove to bring all the individuals up to a certain standard. In our non-competitive tests the enemies are noVHhe other fellows/^ but time and space, the forces of Nature. We try not to down the others, but to raise ourselves. A thorough appli- cation of this principle would end many of the evils now demoralizing college athletics. Therefore, all our honors are bestowed according to world-wide standards. (Prizes are not honors.) (7) Personal Decoration for Personal Achievements. The love of glory is the strongest motive in a savage. Civil- ized man is supposed to find in high principle his master impulse. 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 to work with. I face the facts as they are. All have a chance for glory through the standards, and we blazon it forth in personal decorations that all can see, have, and desire. (8) A Heroic Ideal. The boy from ten to fifteen, like the savage, is purely physical in his ideals. I do not know that I ever met a boy that would not rather be John L. Sullivan Principles of Scouting 7 than Darwin or Tolstoi. Therefore, I accept the fact, and seek to keep in view an ideal that is physical, but also clean, manly, heroic, already familiar, and leading with certainty to higher things. (9) Picturesqueness in Everything. Very great impor- tance should be attached to this. The effect of the pictur- esque is magical, and all the more subtle and irresistible because it is not on the face of it reasonable. The charm of titles and gay costumes, of the beautiful in ceremony, phrase, dance, and song, are utilized in all ways. THE IDEAL When two or three young people camp out, they can live as a sort of family, especially if a grown-up be with them; but when a dozen or more are of the party, it is necessary to organize. What manner of organization will be practical, and also give 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 appropriate things to do outdoors; it is so plastic that it can be adopted 8 The Book of Woodcraft in whole or in part, at once or gradually; its picturesqueness takes immediate hold of all; and it lends itself so well to our object that, soon or late, other forms of organization are forced into its essentials. No large band of boys ever yet camped out for a month without finding it necessary to recognize a leader, a senior form (or ruling set whose position rests on merit), some wise grown person to guide them in difficulties, and a place to display the emblems of the camp; that is, they have adopted the system of the Chief, Council, Medicine Man and Totem-pole. . Moreover, the Ideal Indian stands for the highest type of primitive Ufe. He was a master of woodcraft, and unsordid, clean, manly, heroic, self-controlled, reverent, truthful, and picturesque always. America owes much to the Redman. When the struggle for freedom came on, it was between men of the same blood and bone, equal in brains and in strength. The British had the better equipment perhaps. The great advantage of the American was that he was a trained scout, and this training which gave him the \dctory he got from the Redman. But the Redman can do a greater service now and in the future. He can teach us the ways of outdoor life, the nobility of courage, the joy of beauty, the blessedness of enough, the glory of service, the power of kindness, the super-excellence of peace of mind and the scorn of death. For these were the things that the Redman stood for; these were the sum of his faith. IL The Spartans of the West No WORLD-MOVEMENT ever yet grew as a mere doctrine. It must have some noble example; a living, appealing personality; some man to whom we can point and say, ''This is what we mean." All the great faiths of the world have had such a man, and for lack of one, many great and flawless truths have passed into the lumber-room. To exemplify my outdoor movement, I must have a man who was of this country and climate; who was physically beautiful, clean, unsordid, high-minded, heroic, picturesque, and a master of Woodcraft, besides which, he must be al- ready well-known. I would gladly have taken a man of our own race, but I could find none. Rollo the Sea-King, King Arthur, Leif Ericsson, Robin Hood, Leatherstocking, all suggested themselves, but none seemed to meet the requirements, and most were mere shadows, utterly un- known. Surely, all this pointed the same way. There was but one figure that seemed to answer all these needs: that was the Ideal Indian of Fenimore Cooper and Long- fellow. For this reason, I took the Native American, and called my organization "Woodcraft Indians."* And yet, I am told that the prejudice against the word "Indian" has hurt the movement immensely. If so, it is because we do not know what the Indian was, and this I shall make it my •Also called Seton Indians and Indiaa Scouts. lo The Book of Woodcraft sad and hopeful task, at this late day, to have our people realize. We know more about the Redman to-day than ever we did. Indeed, we knew almost nothing of him twenty years ago. We had two pictures offered us; one, the ideal savage of Longfellow, the primitive man, so noble in nature that he was incapable of anything small or mean or wicked; the other was presented by those who coveted his possessions, and, to justify their robberies, they sketched the Indian as a dirty, filthy, squaHd wretch, a demon of cruelty and cowardice, incapable of a human emotion, and never good till dead. Which of these is the true picture? Let us calmly ex- amine the pages of history, taking the words and records of Redmen and white, friends and foes of the Indian, and be prepared to render a verdict, in absolute accordance with that evidence, no matter where it leads us. Let us begin by admitting that it is fair to take the best examples of the red race, to represent Indian philosophy and goodness; even as we ourselves would prefer being represented by Emerson, Tolstoi, Lincoln, Spencer, Pea- body, General Booth, or Whitman, rather than by the border ruffians and cut-throat outlaws who were the prin- cipal exemplars of our ways among the Indians. It is freely admitted that in all tribes, at all times, there were reprobates and scoundrels, a reproach to the people; just as amongst ourselves we have outcasts, tramps, drunk- ards, and criminals. But these were despised by their own people, and barely tolerated. We must in fairness judge the Indian and his way of life and thought by the exemplifications of his best types: Hiawatha, Wabasha I, Tshut-che-nau, Ma-to-to-pa, Te- cumseh, Kanakuk, Chief Joseph, Dull Knife, Washakie, The Spartans of the West ii and many that loved their own people and were in no wise touched by the doctrines of the whites. If from these men we gather their beliefs, their teachings, and the common thoughts that guided their Hves, we may fairly assume that we have outHned the creed of the best Indians. THE Indian's creed These are the main thoughts in the Redman's creed: (i) While he beheved in many gods, he accepted the idea of one Supreme Spirit, who was everywhere all the time; whose help was needed continually, and might be secured by prayer and sacrifice. (2) He beheved in the immortahty of the soul, and that its future condition was to be determined by its behavior in this Hfe. (3) He reverenced his body as the sacred temple of his spirit; and beheved it his duty in all ways to perfect his body, that his earthly record might be the better. We cannot, short of ancient Greece, find his equal in physical perfection. (4) He beheved in the subjection of the body by fasting, whenever it seemed necessary for the absolute domination of the spirit; as when, in some great crisis, that spirit felt the need for better insight. (5) He believed in reverence for his parents, and in old age supported them, even as he expected his children to support him. (6) He beheved in the sacredness of property. Theft among Indians was unknown. (7) He beheved that the murderer must expiate his crime with his hfe; that the nearest kin was the proper avenger, but that for accidental manslaughter compen- sation might be made in goods. 12 The Book of Woodcraft (8) He believed in cleanliness of body. (9) He believed in purity of morals. (10) He believed in speaking the truth, and nothing but the truth. His promise was absolutely binding. He hated and despised a liar, and held all falsehood to be an abomi- nation. (11) He believed in beautifying all things in his hfe. He had a song for every occasion — a beautiful prayer for every stress. His garments were made beautiful with painted patterns, feathers, and quill-work. He had dances for every fireside. He has led the world in the making of beautiful baskets, blankets, and canoes; while the deco- rations he put on lodges, weapons, clothes, dishes, and dwelHngs, beds, cradles, or grave-boards, were among the countless evidences of his pleasure in the beautiful, as he understood it. (12) He believed in the simple life. He held, first, that land belonged to the tribe, not to the individual; next, that the accumulation of property was the beginning of greed that grew into monstrous crime. (13) He beUeved in peace and the sacred obHgations of hospitality. (14) He believed that the noblest of virtues was cour- age, and that, above all other quahties, he worshipped and prayed for. So also he believed that the most shameful of crimes was being afraid. (15) He believed that he should so live his life that the fear of death could never enter into his heart; that when the last call came he should put on the paint and honors of a hero going home, then sing his death song and meet the end in triumph. If we measure this great pagan by our Ten Command- ments, we shall find that he accepted and obeyed them, all The Spartans of the West 13 but the first and third: that is, he had many lesser gods besides the one Great Spirit, and he knew not the Sabbath Day of rest. His rehgious faith, therefore, was much the same as that of the mighty Greeks, before whom all the world of learning bows; not unhke that of many Christians and several stages higher than that of the Huxley and other modern schools of materialism. THE DARK SIDE These are the chief charges against the Indian: First: He was cruel to his enemies, even torturing them at the stake in extreme cases. He knew nothing about for- giving and loving them. In the main, this is true. But how much less cruel he was than the leaders of the Christian Church in the Middle Ages! What Indian massacre will compare in horror with that of St. Bartholomew's Eve or the Massacre of Glencoe? Read the records of the Inquisition, or the Queen Mary persecutions in England, or the later James II. abomina- tions for further light! There was no torture used by the Indians that was not also used by the Spainards. Every frontiersman of the Indian days knows that in every outbreak the whites were the aggressors; and that in every evil count — robbery, torture and massacre — they did exactly as the In- dians did. "The ferocity of the Redman," says Bourke, ''has been more than equaled by the ferocity of the Christian Caucasian." (''On the Border with Crook," p. 114.) There are good grounds for stating that the Indians were cruel to their enemies, but it is surprising to see how Kttle of this cruelty there was in primitive days. In most cases the enemy was killed in battle or adopted into the tribe; very, 14 The Book of Woodcraft very rarely was he tortured. Captain Clark says of the Cheyennes : ''There is no good evidence that captives have been burned at the stake, flayed alive, or any other excruciating torture inflicted on persons captured by these fierce, war-loving and enterprising barbarians. " ('' Sign Language," p. io6.) But we know now that the whites did use diaboHcal tortures in their deahngs with the Indian, and dehberately and persistently misrepresented him in order to justify their own atrocities. The whites, however, had print to state their case, while the Indians had none to tell their story or defend them. Furthermore, it is notorious that all massacres of Indians by the whites were accompHshed by treachery in times of peace, while all Indian massacres of whites were in time of war, to resist invasion. At present, I know of no exception to this rule.* In almost every case, it must be said that the army officers and men were personally guiltless. They were impressed with the heroism of the Indians, admired them for their bravery, were horrified by the wickedness of the orders sent them, and did all they could to mitigate the atrocious policies of the shameless Indian Bureau. But there were instances in which the army officers showed themselves the wilHng tools of the poUticians. Among the notorious cases was the cold-blooded massacre, in 1864, by Col. 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 on these defenseless beings was enough to more than justify *Many supposed massacres by Indians are now known to have been the work of whites disguised as Indians. The Spartans of the West 15 everything the Cheyennes have ever done to the race of the assassins. (See ''Century of Dishonor," pp. 341-358.) Still worse was the Baker massacre of Blackfeet, on January 23, 1870. A border ruffian, a white man named Clark, had assaulted a young Indian, beating him severely, and the Indian, in retahation, had killed Clark and gone off into Canada. Without troubling to find the guilty party, or even the band he belonged to. Brevet Col. E. M. Baker, major Second Cavalry, stationed at Fort Shaw, marched out, under orders from Gen. Philip H. Sheridan, to the nearest Indian village, on Marias River; as it happened, they were peace- able, friendly Indians, under Bear's Head. Without warning, the soldiers silently surrounded the sleeping village. But the story is better told by Schultz, who was on the spot later, and heard it all from those who saw: "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 the enemy; and then he gave the command to fire. A terrible scene ensued. On the day previous, many of the men of the camp had gone out toward the Sweetgrass Hills on a grand buffalo hunt; so, save for Chief Bear's Head and a few old men, none were there to return the soldiers' fire. Their first volley was aimed low down into the lodges, and many of the sleeping people were killed or wounded in their beds. The rest rushed out, men, children, women, many of the latter with babes in their arms, only to be shot down at the doorways of their lodges. Bear's Head, frantically waving a paper which bore testimony to his good character and friendliness to the white men, ran toward the command on the bluff, shouting to them to cease firing, entreating them to save the women and children; down he also went with several bullet holes in his body. Of the more than four hundred souls in camp at the time, very few escaped. And when it was all over, when the last wounded woman and child had been put out of misery, the soldiers piled the corpses 1 6 The Book of Woodcraft on overturned lodges, firewood and household property, and set fire to it all. "Several years afterward I was on the ground. Everywhere scattered about in the long grass and brush, just where the wolves and foxes had left them, gleamed the skulls and bones of those who had been so ruthlessly slaughtered. 'How could they have done it?' I asked myself, time and time again. ' What manner of men were these soldiers who deliberately shot down defenseless women and innocent children? ' They had not even the excuse of being drunk; nor was their commanding officer intoxicated; nor were they excited or in any danger whatever. Deliberately, coolly, with steady and deadly aim they shot them down, killed the wounded, and then tried to burn the bodies of their victims. But I will say no more about it. Think it over, yourself, and try to find a fit name for men who did this. " ('' My Life as an Indian, " pp. 41-2.) According to G. B. Grinnell, one hundred and seventy-six innocent persons were butchered on this day of shame; ninety of them women, fifty-five babies, the rest chiefly very old or very young men, most of the able-bodied hunters being aw^ay on a hunt. No punishment of any kind was given the monster w^ho did it. There is no Indian massacre of whites to compare with this shocking barbarity, for at least the Indian always had the excuse that war had been declared, and he was acting on the defensive. Of a similar character were the massacres at Cos Cob, 1641; Conestoga, 1763; Gnadenwhiitten, 1782; Coquille River, 1854; Wounded Knee, 1890; and a hundred more that could be mentioned. And no punishment was ever meted out to the murderers. WHiy? First, because appar- ently the Bureau at Washington approved; second, because ''An Indian has no legal status; he is merely a live and particularly troublesome animal in the eye of the law." (New York Times, February 21, 1880.) (See "Century of Dishonor," p. 367.) Governor Horatio Seymour says: The Spartans of the West 17 "Every human being bom upon our continent, or who comes here from any quarter of the world, whether savage or civiUzed, can go to our courts for protection — except those who belong to the tribes who once owned this country. The cannibal from the islands of the Pacific, the worst criminals from Europe, Asia or Africa, can appeal to the law and courts for their rights of person and property — all save our native Indians, who, above all, should be protected from wrong." (Century of Dishonor, " title-page.) And this is the land whose Constitution grants equal rights to all alike. This is the land that waxes virtuously indignant when Russia expels or massacres Nihilists, Poles or Jews. Have we not enough courage left to face the sim- ple truth that every crime of despotism in Russia has been more than doubled in atrocity by what has but recently been done in America? Nihilists, Jews and Poles were certainly breaking the law, usually plotting against the Government, when attacked. Russia never used burnings at the stake, as did the American unofficial Indian-killers. And never did Russia turn batteries of machine-guns on masses of men, women and children who were absolutely quiet, unarmed, helpless and submissive: who had indeed thrown themselves on the mercy of the Government, and were under its protection. Americans were roused to a fury of indignation by doubt- ful new^spaper accounts of Spanish misrule in Cuba. But the atrocities so credited to Spain pale into insignificance beside the imspeakable abominations proved against the United States by records of its own officials in its dealings with the native American race during the last hundred years. There are many exceptions to this charge that the Indian is cruel to his enemies, enough, almost, to justify a complete rebuttal, and among these was none more honor- 1 8 The Book of Woodcraft ably distinguished than Tecumseh, the war chief of the ShawTiees; perhaps the greatest of all historic Indians. Like a new incarnation of Hiawatha, he planned a de- fensive federation of the whole red race, and led them in war, that he might secure for them lasting peace. All great Indians had taught the doctrine ''Love your friend." But Tecumseh was the first in authority to extend the heaven-taught precept, so they should be kind, at least, to their enemies; for he put an end in his nation to all tortur- ing of prisoners. Above all whose history is fully known, Tecumseh was the ideal noble Redman realized; nevertheless, he was not alone; Wabasha, Osceola, Kanakuk, and Wovoka must be numbered among those whose great hearts reached out in kindness even to those who hated them. Tecumseh taught, ''Love your enemy after he is con- quered"; Kanakuk preached non-resistance to evil; Wovoka, "Be kind to all men." Second: The Indian had no property instincts. He was a SociaHst in all matters of large property, such as land, its fruits, rivers, fish, and game. So were the early Christians. "And all that beHeved were together; had all things in common, and sold their possessions and goods, and parted them to all men, as every man had need." (Acts, ii., 44-45.) They considered that every child had a right to a bring- ing up, and every old person to a free Hving from the tribe. We know that it worked well, for there was neither hunger nor poverty, except when the whole tribe was in want. And we know also that there were among them no men of shameful, monstrous wealth. Third: He was improvident. He is now, just Hke our own drunkards. He was not, imtil after the Great Degra- dation that we effected in him. All the old travelers, The Spartans of the West 19 testify that each Indian village had its fields of corn, beans, and pumpkins. The crops were harvested and safely carried them over long periods when there was no other supply. They did not believe in vast accumulations of wealth, because their wise men had said that greed would turn their hearts to stone and make them forget the poor. Furthermore, since all when strong contributed to the tribe, the tribe supported them in childhood, sickness and age. They had no poor; they had no famine until the traders came with whiskey and committed the crimes for which we as a nation have yet to answer. Fourth: He was dirty. Many dirty habits are to be seen to-day among the Reservation Indians, but it was not so in the free days. A part of the old Indian's religion was to take a bath every day the year round for the helping of his body. Some tribes bathed twice a day. Every village had a Turkish bath in continual use. It is only the de- graded Indian who has become dirty, and many of the whites who oftenest assail him as filthy never take a bath from birth to judgment day. Fifth: He was lazy. No one who saw the Indian in his ancient form has preferred this charge. He was not fond of commercial manufacturing, but the regular work of tilling his little patch of corn and beans he did not shirk, nor the labor of making weapons and boats, nor the frightful toil of portaging, hunting and making war. He undertook these at all times without a murmur. Many men will not allow their horses to bear such bur- dens as I saw the Chipewyans bear daily, without a thought of 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-day goes to show that while the women did the household drudgery and Kghter tasks, the men did all the work be- 20 The Book of Woodcraft yond their partners' strength. In making clothes, canoes, and weapons, as well as in tilling of the fields, men and women worked together. The woman had a voice in all the great affairs, and a far better legal position than in most of the civiHzed world to-day. Seventh: He was treacherous. Oh! how ill it becomes W5 to mention such a thing! Every authority tells us the same — that primitive Redman never broke a treaty; his word was as good as his bond; that the American Govern- ment broke every treaty as soon as there was something to gain by doing so. Captain J. G. Bourke thus scores the continual treachery of the whites: ''The occasional treach- ery of the aborigines," says he, "has found its best excuse in 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 character among those who saw with their own eyes, and had no ob- ject to serve by blackening the fair fame of the bravely dying race. It would be easy to fill a large volume with startling and trustworthy testimony as to the goodness of the old Indian of the best type; I shall give a few pages bearing on the Indian life and especially relating to the various charac- teristics for which the Redman has been attacked, selecting the testimony preferably from the records of men who knew the Indian before his withering contact with the white race. REVERENCE In 1832 George Catlin, the painter, went West and spent eight years with the unchanged Indians of the Plains. He lived with them and became conversant with their lives. He has left one of the fullest and best records we have of the The Spartans of the West 21 Redman. From his books I quote repeatedly. Con- cerning the Indian's reHgion, he says: "The North American Indian is everywhere, in his native state, a highly moral and religious being, endowed by his Maker with an intuitive knowledge of some great Author of his being, and the Universe, in dread of whose displeasure he con- stantly lives, with the apprehension before him of a future state, where he expects to be rewarded or punished according to the merits he has gained or forfeited in this world. *' Morality and virtue I venture to say the civilized world need not undertake to teach them. " I never saw any other people of any color who spend so much of their lives in humbling themselves before and worship- ping the Great Spirit. " (Catlin's "N. A. Indian, " Vol. II., p. 243-) ''We have been told of late years that there is no evidence that any tribe of Indians ever believed in one overruling power; yet, in the early part of the seventeenth century, Jesuits and Puritans alike testified that tribes which they had met, believed in a god, and it is certain that, at the present time, many tribes worship 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 sup- plies our him ting-grounds, and keeps us alive." (Teachings of Tshut-che-nau, Chief of the Kansas. J. D. Hunter's "Cap- tivity Among the American Indians," 1798-1816, p. 21). And, again, Hunter says (p. 216): "A day seldom passes with an elderly Indian, or others who are esteemed wise and good, in which a blessing is not asked, or thanks returned to the Giver of Life, sometimes audibly, but more generally in the devotional language of the heart. 22 The Book of Woodcraft " Every Indian of standing has his sacred place, such as a tree, rock, fountain, etc., to which he resorts for devotional ex- ercise, whenever his feelings prompt to the measure; some- times many 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 strong enemy, decided to sacrifice his horse to the unseen powers, that they might intercede for him with the Creator, and thus prayed beforehand : "My Father [who dwells] in all places, it is through you that I am living. Perhaps it was through you that this man put me in this condition. You are the Ruler. Nothing is impossible with 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, and all animals that move upon the earth, and you, O Sun! I present to you this animal. You, birds in the air, and you, animals upon the earth, we are related; we are alike in this respect, that one Ruler made us all. You see how unhappy I am. If you have any power, intercede for me." (Grinnell's ''Story of the Indian," p. 213.) Capt. W. P. Clark, one of our best authorities on the Plains Indians, says: ''There are no people who pray more than Indians.'' ("Indian Sign Language," 1885, p. 309.) And, again, he says: " Indians make vocal petitions to the God or Force which they wish to assist them, and also make prayer by pointing the long stem of the pipe. The Poncas call the sun God or Grandfather, and the earth Grandmother, and pray to both when making supplications. Running Antelope, a chief of the Uncapapa Band of Sioux, said in regard to pointing the pipestem, that the mere motion meant, 'To the Great Spirit: give me plenty of ponies; plenty of meat; let me live in peace and comfort with my wife, and stay long with my children. To the Earth, my The Spartans of the West 23 Grandmother: let me live long; hold me good and strong. When I go to war, give me many ponies and let me count many "coups." In peace, let not anger enter my heart.'" (P. 309.) But the best account of the Indian's belief and mode of worship is given to us by Dr. Charles A. Eastman, himself a Sioux Indian; he has written of the things that were his daily life in youth. He says: "When food is taken, the woman murmurs a * grace' as she lowers the kettle, an act so softly and unobtrusively performed that one who does not know the custom usually fails to catch the whisper: 'Spirit partake!' As her husband receives the bowl or plate, he likewise murmurs his invocation to the spirit. When he becomes an old man, he loves to make a notable effort to prove his gratitude. He cuts ojff the choicest morsel of the meat and casts it into the fire — the purest and most ethereal element." ("Soul of the Indian," 191 1, pp. 47-48.) "The first hambeday, or religious retreat, marked an epoch in the life of the youth, which may be compared to that of con- firmation or conversion in Christian experience. Having first prepared himself by means of the purifying vapor bath, and cast off, as far as possible, all human or fleshly influences, the young man sought out the noblest height, the most commanding sum- mit in all the surrounding region. Knowing that God sets no value upon material things, he took with him no offerings or sacrifices, other than symbolic objects, such as paints and tobacco. Wishing to appear before Him in all humility, he wore no clothing save his moccasins and breech-clout. At the solemn hour of sunrise or sunset, he took up his position, over- looking the glories of earth, and facing the 'Great Mystery,' and there he remained, naked, erect, silent, and motionless, exposed to the elements and forces of His arming, for a night and a day to two days and nights, but rarely longer. Sometimes he would chant a hymn without words, or offer the ceremonial * filled pipe. ' In this holy trance or ecstasy the Indian mystic found his highest happiness, and the motive power of his exis- tence. " ("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 and Eternal. His daily devotions were more necessary to him than daily food. He wakes at daybreak, puts on his moccasins and steps down to the water's edge. Here he throws handfuls of clear cold water into his face, or plunges in bodily. After the bath, he stands erect before the advancing dawn, facing the sun as it dances upon the horizon, and offers his unspoken orison. His mate may precede or follow him in his devotions, but never accompanies him. Each soul must meet the morning sun, the new, sweet earth, and the Great Silence alone! "Whenever, in the course of the daily hunt, the red hunter comes upon a scene that is strikingly beautiful or sublime — a black thunder-cloud, with the rainbow's glowing arch above the mountain; a white waterfall in the heart of a green gorge; a vast prairie tinged with the blood-red of sunset — he pauses for an instant in the attitude of worship. He sees no need for setting apart one day in seven as a holy day, since to him all days are God's." C'Soul of the Indian," Eastman; pp. 45-6.) In the light of all this evidence, is it to be wondered that most of the early historians who lived with the primitive Indians of the Plains, were led to believe, from their worship of God, their strict moral code, their rigid laws as to foods clean and unclean, and their elaborate system of bathings and purifications, that in these red men of the New World, they had indeed found the long-lost tribes of Israel? CLEANLINESS Nothing will convince some persons but that "Yankees have tails," because, in their nursery days, these persons always heard it was so. That is exactly the attitude of the world on the subject of dirty Indians. Alexander Henry II., a fur and whiskey trader, who did his share in degrading the early Indians, and did not love them, 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 river and wash every morning and evening. '^ ("Journal," Vol. i., p. 325-) "These people, like their neighbors, have the custom of wash- ing, morning and evening." ("Journal," Vol. i., p. 348.) Catlin, after eight years in their lodges (1832-40) says that notwithstanding many exceptions, among the wild Indians the "strictest regard to decency and cleanliness and elegance of dress is observed, and there are few people, perhaps, who take more pains to keep their persons neat and cleanly, than they do." (Vol. I., p. 96.) "In their bathing and ablutions at all seasons of the year, as a part of their religious observances — having separate places for men and women to perform these immersions — they resemble again [the Jews]." (Vol. II., p. 233.) J. W. Schultz, who spent his life among the Blackfeet, comments on their wonderful hardiness. During the intensest zero weather, he, himself, wore twice as much clothing as they did, and yet was suffering severely, while "They never froze, nor even shivered from the cold. They attributed their indifference to exposure, to the beneficial effect of their daily baths, which were always taken, even if a hole had to be cut in the ice for the purpose. And they forced their children to accompany them, little fellows from three years of age up, dragging the unwilling ones from ther beds, 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 numbers of them in any city — so exceedingly dirty, their inmates so slovenly, that one turns from them in absolute disgust, but I have seen nothing like that among the Blackfeet. " (P. 413.) Friendly enthusiasts like Catlin may sometimes get only part of the facts, but the trained observers of the Smitli- 26 The Book of Woodcraft sonian Institution usually have absolute and complete evidence to offer. Here is J. 0. Dorsey's paragraph on Omaha cleanliness: "The Omahas generally bathe (hica) every day in warm weather, early in the morning and at night. Some who wish to do so, bathe also at noon. Jackson, a member of the Elkgens, bathes every day, even in winter. He breaks a hole in the ice on the Missouri River, and bathes, or else he rubs snow over his body. In winter the Omahas heat water in a kettle and wash themselves (kigcija). . . . The Ponkas used to bathe in the 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 a cure for inflammatory rheumatism, etc. Catlin de- scribes this in great detail, and says: "I allude to their vapor baths, or sudatories, of which each village has several, and which seem to be a kind of public property — accessible to all, and resorted to by all, male and female, old and young, sick and well." (Vol. I., p. 97.) The ''Sweat Lodge" is usually a low lodge covered with blankets or skins. The patient goes in undressed and sits by a bucket of water. In a fire outside, a number of stones are heated by the attendants. These are rolled in, one or more at a time. The patient pours water on them. This raises a cloud of steam. The lodge becomes very hot. The individual drinks copious draughts of water. After a sufficient sweat, he raises the cover and rushes into the water, beside which, the lodge is always built. After this, he is rubbed down with buckskin, and wrapped in a robe to cool off. This was used as a bath, as well as a religious purification. The Spartans of the West 27 I have seen scores of them. Clark says they were " common to all tribes," (p. 365). Every old-timer knows that they were in daily use by the Indians and scoffed at by the white settlers who, indeed, were little given to bathing of any kind. CHASTITY About one hundred years ago the notorious whiskey- trader, Alexander Henry, already mentioned, went into the 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 was beating them out of their furs with potations of cheap alcohol. This fearless ruffian penetrated the far North- west, was the first trader to meet certain Western tribes, and strange to tell he wrote a full, straightforward and shocking account of his wanderings and methods among the red folk he despised for not being white. In spite of arro- gance and assumed superiority, his narrative contains much Hke the following: "The Flatheads on the Buffalo Plains, generally encounter the Piegans and fight desperately when attacked. They never attempt war themselves, and have the character of a brave and virtuous people, not in the least addicted to those vices so common among savages who have had long intercourse with Europeans. Chastity is particularly esteemed, and no woman will barter her favors, even with the whites, upon any mer- cenary consideration. She may be easily prevailed upon to reside with a white man as his wife, according to the custom of the country, but prostitution is out of the question — she will Hsten to no proposals of that nature. Their morals have not yet been sufficiently debauched and corrupted by an intercourse with people who call themselves Christians, but whose licentious and lecherous manners are far worse than those of savages. A striking example is to be seen throughout the N. W. country, of the depravity and wretchedness of the natives; but as one 28 The Book of Woodcraft advances into the interior parts, vice and debauchery become less frequent. Happy those who have the least connection with us, for most of the present depravity is easily traced to its origin in their intercourse with the whites. That baneful source of all evils, spirituous liquor, has not yet been introduced among the natives of the Columbia. To the introduction of that subtle poison among the savage tribes may be mainly attributed their miserable and wretched condition." [So at once he set about introducing it. E. T. S.] (A. Henry's Journal, 1811; pp. 710-11.) Jonathan Carver, who traveled among the Sioux from 1766-9, says: "Adultery is esteemed by them a heinous crime, and pun- ished with the greatest rigor." (Travels, 1796; p. 245.) George Catlin, after his eight years among the wild Man- dans of the Missouri (1832), says of them: "Their women are beautiful and modest — and amongst the respectable families, virtue is as highly cherished and as inap- proachable, 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 for chastity will compare favorably with women of any other nation or people . . . almost models of purity and chastity." C' Hunting-grounds of the Great West," p. 302.) I am well aware that the Crows, the Arapaho and some West coast tribes were shockingly immoral in primitive times, but these were the exceptions, and in consequence they were despised by the dominant tribes of the Plains. BRAVERY Old-time travelers and modern Indian fighters agree that there was no braver man on earth, alive or in history, than the Redman. Courage was the virtue he chiefly honored. His whole life and training were with the pur- The Spartans of the West 29 pose of making him calm, fearless and efficient in e very- possible stress or situation. Father Lafitau said of the Eastern Indians, in 1724: "They are high-minded and proud; possess a courage equal to every trial; an intrepid valor; the most heroic constancy under torments, and an equanimity which neither misfortune nor reverses 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 the source of so many apprehensions to almost every other nation, is truly admirable. When his fate is pronounced by the phy- sician, and it remains no longer uncertain, he harangues those about him with the greatest composure." (Carver's "Travels Among the Sioux," 1766-9; p. 261.) "The greatest insult that can be offered to an Indian, is, to doubt his courage." (J. D. Hunter, "Captivity"; 1798-1816; p. 301.) " These savages are possessed with many heroic qualities, and bear every species of misfortune with a degree of fortitude which has not been outdone by any of the ancient heroes either of Greece 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 when we remember for example that Black Hawk with 40 warriors utterly routed 2 70 American riflemen in 1832, Chief Joseph in 1877 with inferior weapons beat the American soldiers over and over again mth half their number, and iu 1878 Dull Knife with 69 war- riors fought and defied 2000 American troops for over four months. THRIFT AND PROVIDENCE Every Indian village in the old days had its granaries of corn, its stores of dried beans, berries, and pumpkin-strips, as well as its dried buffalo tongues, pemmican and deer's meat. To this day all the Fisher Indians of the north and west dry great quantities of fish, as well as berries, for the famine months that are surely coming. Many of the modern Indians, armed with rifles, have 30 The Book of Woodcraft learned to emulate the white man, and slaughter game for the love of slaughter, without reference to the future. Such waste was condemned by the old-time Indians, as an abuse of the gifts of God, and which would surely bring its punish- ment. When, in 1684, De la Barre, Governor of Canada, com- plained that the Iroquois were encroaching on the country of those Indians who were aUies of the French, he got a stinging reply from Garangula, the Onondaga Chief, and a general statement showing that the aborigines had game- laws, not written, indeed, but well known, and enforced at the spear-point, if need be: "We knock the Twightwies [Miamis] and Chictaghicks [Illinois] on the head, because they had cut down the trees of peace, which were the Kmits of our country. They have hunted beaver on our lands. They have acted contrary to the customs of all Indians, for they left none of the beavers alive, they killed both male and female." (Sam G. Drake's '^Indian Biog." 1832, p. iii.) Hunter says of the Kansas Indians: **I have never known a solitary instance of their wantonly destroying any of those animals [buffalo, elk, and deer], except on the hunting-grounds of their enemies, or encouraged to it by the prospect of bartering their skins with the traders. " (Hun- ter's ''Captivity,'' 1 798-1816, p. 279.) "After all, the Wild Indians could not be justly termed im- provident, when the manner of life is taken into consideration. They let nothing go to waste, and labored incessantly during the summer and fall, to lay up provisions for the inclement season. Berries of all kinds were industriously gathered and dried 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 a much-prized Indian deUcacy. " ("Indian Boyhood," East- man; pp. 237-8.) The Spartans of the West 31 Their wise men were not blind to the dangers of greed, as we know, from many sources, and, in particular, their attitude toward money-getting is full of interest: "The Indians, except those who live adjoining to the Euro- pean colonies, can form to themselves no idea of the value of money; they consider it, when they are made acquainted with the uses to which it is applied by other nations, as the source of innumerable evils. To it they attribute all the mischiefs that are 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 of money is the root of all evil?" Beware of greed which grows into crime and makes men for- get the poor. A man's Ufe should not be for himself, but for his people. For them he must be ready to die. This is the sum of Indian economic teaching. (See Eastman "Soul of Indian," pp. 94 and 99-103.) CHEERFULNESS OR THE MERRY INDIAN Nothing seems to anger the educated Indian, to-day, more than the oft-repeated absurdity that his race was of a gloomy, silent nature. Any one that has ever been in an Indian village knows what a scene of joy and good cheer it normally was. In every such gathering there was always at least one recognized fun-maker, who led them all in joke and hilarious jest. Their songs, their speeches, their fairy- tales are full of fun and dry satire. The reports of the Ethnological Bureau sufficiently set forth these facts. Eastman, the Sioux, says on this subject: "There is scarcely anything so exasperating to me as the idea that the natives of this country have no sense of humor and no 32 The Book of Woodcraft faculty for mirth. This phase of their character is well under- stood by those whose fortune or misfortune it has been to live among them, day in and day out, at their homes. I don't believe I ever heard a real hearty laugh away from the Indians' fireside. I have often spent an entire evening in laughter with them, until I could laugh no more. There are evenings when the recognized wit or story-teller of the village gives a free entertainment which keeps the rest of the community in a convulsive state until he leaves them. However, Indian humor consists as much in the gestures and inflections of the voice, as in words, and is really untranslatable. " (''Indian Boyhood, " p, 267.) And, again, Grinnell: "The common belief that the Indian is stoical, stolid, and sullen, is altogether erroneous. They are really a merry people, good-natured and jocular, usually ready to laugh at an amusing incident or a joke, with a simple mirth that reminds one of children. " C' Ind. To-day, " p. 9.) There is, however, an explanation of our widespread mis- conception. Many a time in Indian camp or village, I have approached some noisy group of children or hilarious ring of those more grown. My purpose was wholly sympathetic, but my presence acted as a wet-blanket. The children were hushed or went away. I saw shy faces, furtive glances, or looks of dis- trust. They hate us; they do not want us near. Our presence is an evil influence in their joy. Can we wonder? OBEDIENCE — REVERENCE FOR THEIR PARENTS AND FOR THE AGED We cannot, short of the Jews or the Chinese, perhaps, find more complete respect for their parents than among the Indians. 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 33 jugal aflfection, that is met in more enlightened communities. I have found them moral and religious; and I am bound to give them credit for their zeal, which is often exhibited in their modes of worship, however insufficient they may seem to us, or may be in the estimation of the Great Spirit." (Vol. II., p. 242.) While Hunter, after living with the Kansas Indians for nineteen years, says: "They are very assiduous and attentive to the wants and comforts, particularly, of the aged; and kind to all who require their assistance. And an Indian who failed in these respects, though he otherwise merited esteem, would be neglected and despised. To the credit of their morals, few such are to be found, except where debauched by the vices of the white people." (Hunter's "Captivity," i798-i8i6;p. 251.) Among the maxims laid down by the venerable Chief of the Kansas, was: "Obey and venerate the old people, particularly your par- ents." ("Teachings of Tshut-che-nau, Chief of the Kansas;" Hunter; p. 21.) Father J. F. Lafitau, the Jesuit missionary, was far from being predisposed in favor of savage ways or views, yet says of the Eastern Indians: "Toward each other, they behave with a natural politeness and 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 La Flesche, Conversation, April 27, 191 2.) There have been cases of Indians abandoning their very aged to die, but it was always done by request of the vie- 34 The Book of Woodcraft tims, under dire stress of hunger or travel, and was dis- approved and denounced by all their great teachers. During my Northern journey in 1907 I selected for one of my guides a fine young Indian named Freesay. At the end of our first journey I said to him: ''Would you like to go with me still farther, to the Far North country, and see the things your people have not yet seen? I will give you good wages and a big present." He replied: ''Yes; I would like to go very much, but my uncle [his adoptive father] told me not to go beyond Pike's Lobstick, and so I cannot go. " And he did not, though his uncle was 350 miles away. This was one case out of several noted, and many heard of. The Fifth Command- ment is a very big, strong law in the wigwam. KINDNESS At every first meeting of red men and whites, the whites were inferior in numbers, and yet were received with the utmost kindness, until they treacherously betrayed the men who had helped and harbored them. Even Christopher Columbus, blmd and burnt up with avarice as he was, and soul-poisoned with superstition, and contempt for an alien race, yet had the fairness to write home to his royal accomplices in crime, the King and Queen of Spain: "I swear to your Majesties that there is not a better people in the world than these; more affectionate, affable or mild. They love their neighbors as themselves, and they always speak smilingly. (Catlin, "N. A. Indian," II., p. 246.) Jonathan Carver, who Hved among the Sioux from 1766-9, after speaking of their severity in dealing with enemies, says: The Spartans of the West 35 "But if they are thus barbarous to those with whom they are at war, they are friendly, hospitable, and humane in peace. It may with truth be said of them, that they are the worst enemies and the best friends of any people in the whole world. " (" Trav- els, "p. 157.) "We shall likewise see them sociable and humane to those whom they consider as their friends, and even to their adopted enemies: and ready to partake with them of the last morsel, or to risk their lives in their defence." (P. 269.) And, again: "No people are more hospitable, kind and free than the Indians." (P. 171.) "Nothing can exceed the tenderness shown by them to their offspring." (P. 247.) Catlin, writing of the Plain Indians generally, says: " To their friends, there are no people on earth that are more kind; 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 the usual wrong ideas about the Indians, but he soon wrote: "I have read, or heard, that an Indian's loss of to-day is for- gotten on the morrow. That is certainly not true of the Black- feet, nor the Mandans. Often and often I have heard many of the Blackfeet mourn for one dead long years since." ("My Life as an Indian," p. 154.) And again: "I have often heard the Blackfeet speak of various white men as utterly heartless, because they had left their parents and their youthful home to wander and seek adventure in a strange land. They could not comprehend how one with right feeUng might 36 The Book of Woodcraft absent himself from father and mother, as we do, for months and years. 'Hard hearts,' 'stone hearts,' they call us, and with some 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 are always thought of; not only thought of, . . . but their pov- erty and necessity are relieved. "I have seen white men reduced to the last 'hard tack,' with only tobacco enough for two smokes, and with no immediate prospect of anything better than horse-meat 'straight.' A portion of the hard bread was hidden away, and the smokes were taken in secret. An Indian, undemoralized by contact with the whites, under similar circumstances, would divide down to the last morsel." (Clark's "Sign Language," p. 185 and 186.) HOSPITALITY This is a point that needs little discussing, even the sworn enemy was safe, once he was admitted to an Indian lodge ''as a guest." Carver says of the Sioux, in 1766 ("Travels," p. 172): "No people are more hospitable . . . and free than the Indians." And, again, I found them ready to share with their friends the last morsel of food they possessed. (P. 269.) The Jesuits testify of the Iroquois, 1656: "Hospitals for the poor would be useless among them, because there are no beggars; those who have are so liberal to those who are in want, that everything is enjoyed in common. The whole village must be in distress before any individual is left in necessity. " ("Century of Dishonor, " p. 379.) The Spartans of the West 37 Catlin, in 1832-40, enthusiastically writes of the Plains Indians and their hospitality: " I have been welcomed generally in their country, and treated to the best that they could give me [for eight years], without any charges made for my board. " (Vol. I., p. 9.) "No matter how great the scarcity of food might be, so long as there was any remaining in the lodge, the visitor received his share without grudging." (Grinnell, "Ind. of To-day," p. 9.) The same authority writes me: "When Lone Chief had gone into the Lodge of the Chief of the enemy, and food and water had been given to him, the Chief stood up and spoke to his tribespeople saying, ' What can I do? They have eaten of my food, I cannot make war on people who have been eating with me and have also drunk of my water.'" ("Pawnee Hero Stories," pp. 59-60.) TREATMENT OF THEIR WOMEN "The social condition of the North Americans has been greatly misunderstood. The place of woman in the tribe was not that of a slave or of a beast of burden. The existence of the gentile organization, in most tribes, with descent in the fe- male line, forbade any such subjugation of woman. In many tribes, women took part in the councils of the chiefs; in some, women were even the tribal rulers; while in all, they received a fair measure of respect and affection from those related to them." (Grinnell's "Story of the Indian," p. 244.) This is Grinnell's summing up of what every student of Indians has known for long. Here in addition are the statements of other good authorities : " I have often heard and read that Indian women received no consideration from their husbands, and led a life of exceedingly hard and thankless work. That is very wide of the truth, so 38 The Book of Woodcraft far as the natives of the northern plains were concerned. It is true, that the women gathered fuel for the lodge — bundles of dry willows, or limbs from a fallen cottonwood. They also did the cooking, and, besides tanning robes, converted the skins of deer, elk, antelope, and mountain sheep, into soft buckskin for family use. But never a one of them suffered from overwork; when they felt like it, they rested; they realized that there were other days coming, and they took their time about anything they had to do. Their husbands, never interfered with them, any more than they did with him in his task of providing the hides and skins and meat, the staff of life. The majority — nearly all of them — were naturally industrious, and took pride in their work; they joyed in putting away parfleche after par- fleche of choice dried meats and pemmican ; in tanning soft robes and buckskins for home use or sale, in embroidering wonderful patterns of beads or colored porcupine quills upon moccasin tops, dresses, leggings and saddle trappings. When robes were to be traded, they got their share of the 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 the women. That the women in some of the tribes tended the crops, is true, but in others, like the Pueblos, they seldom or never touched hoe or spade. The Eastern men were hunting or build- ing boats, or were on the war-path, hence it was necessary for the women 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 own clothing. (*'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 help women and children to alight from horses. When they had to ford streams, the men used to assist them, and sometimes they carried them across on their backs. " (Dorsey, 270-1 ; 3rd Ann. Rep. Ethn.) "One of the most erroneous beliefs relating to the status and condition of the American Indian woman is, that she was, both before and after marriage, the abject slave and drudge of the The Spartans of the West 39 men of her tribe, in general. This view, due largely to inac- curate observation and misconception, was correct, perhaps, at times, as to a small percentage of the tribes and peoples whose social organization was of the most elementary kind politically and ceremonially, and especially of such tribes as were non- agricultural. " ("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 tribe were double those exacted for the killing of a man, because in the death of a woman, the Iroquoian lawgivers recognized the probable loss of a long line of prospective offspring." ("Handbook American Indian," p. 971.) "In most, if not in all, the highly organized tribes, the woman was the sole master of her own body." ("Handbook North American Indian," p. 972.) "The men are the warriors and hunters, though an old woman of rank usually steers the war-canoe." ("Coast Indian"; Niblack; 1889; p. 253.) "A mother possessed the important authority to forbid her sons going on the war-path, and frequently the chiefs took advantage of this power of the woman, to avoid a rupture with another tribe." ("Handbook North American Indian," P- 97I-) "Roger Williams, with reference to another subject, brings this same respect for woman to view; he wrote: 'So did never the Lord Jesus bring any unto his most pure worship, for he abhors, as all men, yea, the very Indians, an unwilling spouse to enter into forced relations. " ("Handbook North America, " p. 972.) "At a later day, and in the face of circumstances adverse to the Indians, Gen. James Clinton, who commanded the New York Division in the Sullivan expedition in 1779, against the hostile Iroquois, paid his enemies the tribute of a soldier, by writing in April, 1779, to Colonel Van Schaick, then leading the troops against the Onondaga, the following terse compliment: 'Bad as the savages are, they never violate the chastity of any woman, their prisoners. ' " "Among the Sioux and the Yuchi, men who made a practice of seduction were in grave bodily danger, from the aggrieved women and girls, and the resort by the latter to extreme meas- 40 The Book of Woodcraft ures was sanctioned by public opinion, as properly avenging a gross violation of woman's inalienable right — the control of her own body. The dower or bride-price, when such was given, did not confer it, it seems, on the husband, absolute right over the life and liberty of the wife: it was rather compensation to her 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 with much affection and tenderness. " ("Voyages," p. 290.) ''In the approach to political and industrial equality of the sexes, and in the respect shown for the opinions of their females, these Indians furnish another refutation of the old misconception concerning the systematic mal-treatment of the women by savages. Such a thing is incompatible with the laws of nature. Good treatment of the female is essential to the preserv- ation of the species, and it will be found that this ill-treatment is more apparent than real." (Niblack, "Coast Indian," 1889, p. 238-9.) That is, the sum of evidence, according to all reliable authority, plainly shows that the condition of the women among the primitive Indians was much as with white folks. They had the steady, dreary work of the household, while the men did the intermittent, yet much harder work of por- taging, hunting and fighting. But the Indian woman had several advantages over her white sister. She owned the house and the children. She had absolute control of her body. There could be no war without her consent; she could 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 Massa- chusetts Wampanoags (1662) were among the many famous women whose lives and positions give the lie to the tiresome calumny that the "Indian women were mere beasts of burden; they had no rights, nor any voice in their public affairs." The Spartans of the West 41 COURTESY AND POLITE BEHAVIOR There has never been any question of the Redman's politeness. Every observer remarks it. I have seen countless cases of it, myself. The white who usurped his domain are immeasurably his inferiors in such matters. For fuller testimony, let us note these records by early travelers : "Toward each other, they behave with natural politeness and attention." (Pere Lafitau, 1724.) CatHn 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. L, p. 96.) "The next and second Chief of the [Mandan] tribe is Ma-to- to-pa (The Four Bears). This extraordinary man, though sec- ond in office, is undoubtedly the first and most popular man in the nation. Free, generous, elegant and gentlemanly in his deportment — handsome, brave and valiant; wearing a robe on his back wdth the history of his battles emblazoned on it, which would fill a book of themselves, if properly translated. This, readers, is the most extraordinary man, perhaps, who lives at this day, in the atmosphere of Nature's nobleman." (Catlin; Vol. I., p. 92.) Omaha politeness: " When persons attend feasts, they extend their hand and return thanks to the giver. So, also, when they receive 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 ! ' ****** * "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 Woodcraft TEEPEE ETIQUETTE — THE UNWRITTEN LAW OF THE LODGE {Gathered chiefly from observations of actual practice, hut in 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 be under 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 about himself; he will 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 Httle present on leaving; Httle presents are little courtesies and never give offence. Say ^' Thank you" for every gift, however small. CompHment your host, even if you strain the facts to do so. Never walk between persons talking. Never interrupt persons talking. Let not the young speak among those much older, unless asked. Always give place to your seniors in entering or leaving the lodge; or anywhere. Never sit while your seniors stand. Never force your conversation on any one. Speak softly, especially before your elders, or in presence of strangers. The Spartans of the West 43 Never come between any one and the fire. Do not touch live coals with a steel knife or any sharp steel. Do not stare at strangers; drop your eyes if they stare hard at you; and this, above all, for women. The women of the lodge are the keepers of the fire, but the men should help with the heavier sticks. Always give a word or sign of salute when meeting or passing a friend, or even a stranger, if in a lonely place. Do not talk to your mother-in-law at any time, or let her talk 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. HONESTY Catlin says: "As evidence of . . . their honesty and honor, there will be found recorded many striking instances in the following pages. "I have roamed about, from time to time, during seven or eight years, visiting and associating with some three or four hundred thousands of these people, under an almost infinite variety of circumstances; ana under all these circumstances of exposure, no Indian ever betrayed me, struck me a blow, or stole from me a shilling's worth of my property, that I am aware of." (Vol. I., p. 9-10.) "Never steal, except it be from an enemy, whom it is just that we should injure in every possible way." ("Teachings of Tshut-che-nau, Chief of Kansas," Hunter; p. 21.) "Among [between] the individuals of some tribes or nations, 44 The Bcx)k of Woodcraft theft is a crime scarcely known." (Hunter's "Captivity Among American Indians," 1798-1816; p. 300.) ''Theft was unknown in an Indian camp." (G. B. GrinneU; "Indians of To-day," p. 8.) Every traveler among the highly developed tribes of the Plains Indians tells a similar story, though, of course, when at war, it was another matter. Even that rolHcking old cut- throat, Alexander Henry II, says after fifteen years among the Wild Indians: "I have been frequently fired at by them and have had several nar- row escapes for my life. But I am happy to say they never pillaged me to the value of a needle." ("Journal" 1799- 1814, p. 452.) In my own travels in the Far North, 1907, I found the Indians tainted with many white vices, and in many re- spects degenerated, but I also found them absolutely honest, and I left valuable property hung in trees for months, without fear, knowing that no wild Indian would touch it. There is a story told of Bishop Whipple: He was leaving his cabin, with its valuable contents, to be gone some months, and sought some way of rendering all robber-proof. His Indian guide then said: "Why, Brother, leave it open. Have no fear. There is not a white man within a hundred miles!" On the road to a certain large Indian Ojibway village in 1904 I lost a considerable roll of bills. My friend, the white man in charge, said: "If an Indian finds it, you will have it again within an hour; if a white man finds it, you will never see it again, for our people are very weak, when it comes to property matters." Finally, to cover the far Southwest, I found that the experience 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, and I never knew a dishonest Indian." (Robert A. Widenmann, West Haverstraw, N. Y.) TRUTHFULNESS AND HONOR '' Falsehood they esteem much more mean and contemptible than stealing. The greatest insult that can be offered to an Indian, is, to doubt his courage: the next is to doubt his honor or truth! "Lying, as well as stealing, entails loss of character on habitual offenders; and, indeed, an Indian of independent feelings and ele- vated character will hold no kind of intercourse with any one who has been once clearly convicted." (Hunter's "Captivity Among Indians," 1797-1816, p. 301.) "This venerable, worn-out warrior [the Kansas Chief, Tshut-che-nau, Defender of the People], would often admonish us for our faults and exhort us never to tell a lie. " (Hunter, p. 21.) "On all occasions, and at whatever price, the Iroquois spoke the 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 the first and most predominant emotion of their hearts; and from hence proceed in a great measure all their virtues and their vices. Actuated by this, they brave every danger, endure the most exquisite torments, and expire triumphing in their forti- tude, not as a personal qualification, but as a national charac- teristic." (Carver's "Travels," p. 271.) The Indian's assent to a treaty was always binding. I cannot discover a case of breach, excepting when the whites first broke it; and this does not mean the irresponsible whites, but the American Government. The authorities at Washington never hesitated to break each and every 46 The Book of Woodcraft treaty apparently, as soon as some material beneJ&t seemed likely 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 States Government. "Second, Frauds by the Indian agents. "Third, Encroachments by the whites. " ("Hunting-grounds of the Great West," 1878, pp. XLIII-XLIV.) Captain John G. Bourke, who served under General Crook in 1872, when the Apaches were crushed by over- whelming numbers and robbed of their unquestioned heri- tage, says: "It was an outrageous proceeding, one for which I should still blush, had I not long since gotten over blushing for any- thing that the United States Government did in Indian mat- ters." ("On the Border with Crook," p. 217.) "The most shameful chapter of American history is that in which is recorded the account of our dealings with the Indians. The story of our Government's intercourse with this race is an unbroken narrative of injustice, fraud and robbery." (Grin- neU's "Blackfoot Lodge Tales," 1892, p. IX.) In brief, during our chief dealings with the Redman, our manners were represented by the border outlaws, the vilest criminals the world has known, absolute fiends; and our Government by educated scoundrels of shameless, heartless, continual greed and treachery. The great exception on American soil was that of William Penn. He kept his word. He treated the Indians fairly; they never wronged him to the extent of a penny, or harmed him or his, or caused a day's anxiety; but con- tinued his loyal and trusty defenders." (See Jackson's ** Century of Dishonor.") The Spartans of the West 47 How is it that Canada has never had an Indian war or an Indian massacre? Because the Government honorably kept all its treaties, and the Indians themselves were honorable, by tradition; they never yet broke a treaty. In northwestern Canada, there were two sHght outbreaks of half-breeds (1871 and 1885), but these were misunder- standings, easily settled. There was little fighting, no massacres, 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 Canada to-day! TEMPERANCE AND SOBRIETY When the white traders struck into the West with their shameful cargoes of alcohol to tempt the simple savages, it was the beginning of the Great Degradation for which we must answer. The leading Indians soon saw what the drink habit meant, and strove in vain to stem the rising current of madness that surely would sweep them to ruin. About 1795, Tshut-che-nau, chief of the Kansas, did his best to save the youth of his people from the growing vice of the day. "'Drink not the poisonous strong-water of the white people;' he said, 4t is sent by the Bad Spirit to destroy the Indians.' 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 Dis- honor.") 48 The Book of Woodcraft In 1766, living among the Sioux, Carver writes: "We shall find them temperate, both in their diet and pota- tions (it must be remembered that I speak of those tribes who have Httle communication with Europeans) that they withstand with unexampled patience, the attacks of hunger, or the incle- mency of the seasons, and esteem the gratification of their appetites but as a secondary consideration. ' (" Travels," p. 269.) Concerning the temperance of the Wild Indian, Catlin writes, in 1832: "Every kind of excess is studiously avoided. ******* "Amongst the wUd Indians in this country, there are no beg- gars — no drunkards — and every man, from a beautiful natural precept, studies to keep his body and mind in such a healthy shape and condition as will, at all times, enable him to use his weapons in self-defense, or struggle for the prize in their manly 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 record which, in one form or another, might have been made about every western tribe : "The Reverend Moses Merrill, a missionary among the Oto Indians from 1832 to the beginning of 1840, kept a diary from which the following account is taken: " 'April 14, 1837. Two men from a trading expedition in the Indian country called on me to-day. They state that one half of the furs purchased in the Indian country are obtained in exchange for whiskey. They also stated that the Shiennes, a tribe of Indians on the Platte River, were wholly averse to drink- ing whiskey, but, five years ago — now (through the influence of a trader. Captain Gant, who, by sweetening the whiskey, induced them to drink the intoxicating draught), they are a tribe of drunkards.'" ("Trans, and Repts. Nebraska State Historical Society, IV.," p. 181.) The Spartans of the West 49 After describing the rigid dieting that formed part of the Indian's training, Eastman adds: " In the old days, no young man was allowed to use tobacco in any form until he had become an acknowledged warrior and had achieved a record." ("Ind. Boy.," p. 50.). PHYSIQUE We need but little evidence on this head. All historians, hostile or friendly, admit the Indian to have been the finest type of physical manhood the world has ever known. None but the best, the picked, chosen and trained of the whites, had any chance with them. Had they not been crushed by overwhelming numbers, the Indians would own the continent to-day. Grinnell says ('^Indians of To-day," p. 7.): "The struggle for existence weeded out the weak and the sickly, the slow and the stupid, and created a race physically perfect, and mentally fitted to cope with the conditions which they were forced to meet, so long as they were left to them- selves." Speaking of the Iroquois in primitive condition, Brinton says that physically "they were unsurpassed by any other on the continent, and I may even say by any other people in the world. " ("The American Race, " p. 82.) The most famous runner of ancient Greece was Phi- dippides, whose record run was 152 miles in 2 days. Among our Indians such a feat would have been consid- ered very second rate. In 1882, at Fort Ellice, I saw a young Cree who, on foot, had just brought in despatches from Fort Qu' Appelle (125 miles away) in twenty-five hours. It created almost no comment. I heard little from the trad- ers but cool remarks like, "A good boy " ; "pretty good run." It was obviously a very usual exploit, among Indians. 50 The Book of Woodcraft "TheTarahumare mail carrier from Chihuahua toBatopilas, Mexico, runs regularly more than 500 miles a week; a Hopi messenger 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 by sheer endurance, and every student of southwestern his- tory will remember that Coronado's mounted men were unable to overtake the natives, when in the hill country, such was their speed and activity on foot. We know that white men's ways, vices, and diseases have robbed them of much of their former physique, and yet, accord- ing to Dr. Daniel G. Brinton (''The American Race," 189 1.) "The five Companies (500 men) recruited from the Iroquois of New York and Canada, during the Civil War, stood first on the Hst among all the recruits of our army, for height, vigor, and corporeal symmetry. " (Grinnell's " Indian of To-day, " p. 56.) The wonderful work of the CarHsle Indian School foot- ball team is a familiar example of w^hat is meant by Indian physique, even at this late date, when the different Hfe has done so much to bring them low. (While this was in press the all round athletic champion- ship of the world was won at the Olympic games (191 2) by James Thorpe, a CarHsle Indian. He was at best the pick of 300,000, while against him were white men, the pick of 300,000,000.) The whole case, with its spiritual motive, is thus summed up by Eastman in his inspiring account of the religion of his people, the Dakotas: "The moment that man conceived of a perfect body, supple, symmetrical, graceful, and enduring — in that moment he had laid the foundation of a moral hfe. No man can hope to main- tain such a temple of the spirit beyond the period of adolescence. The Spartans of the West 51 unless he is able to curb his indulgence in the pleasures of the senses. Upon this truth the Indian built a rigid system of physical training, a social and moral code that was the law of his life. "There was aroused in him as a child a high ideal of manly strength and beauty, the attainment of which must depend upon strict temperance in eating and in the sexual relation, together with severe and persistent exercise. He desired to be a worthy link in the generations, and that he might not destroy by his weakness that vigor and purity of blood which had been achieved at the cost of so much self-denial by a long line of ancestors. " He was required to fast from time to time for short periods and 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 cure for 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, their skill with weapons, their devoted patriotism, they realize more than any other modern race has done the ideal of the Spartan Greek, with this advantage; that, in his moral code, the Indian was far superior. IN GENERAL "I admit, " says Father Lallemant, of the Hurons, "that their habits and customs are barbarous in a thousand ways, but, after all, in matters which they consider as wrong, and which their pubhc condemns, we observe among them less criminality than in France, although here the only punishment of a crime is the shame 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 to every trial, an intrepid valor, the most heroic constancy under 52 The Book of Woodcraft torments, and an equanimity which neither misfortunes nor reverses can shake. Toward each other they behave with a natural poUteness and attention, entertaining a high respect for the aged, and a consideration for their equals which appears scarcely reconciliable with that freedom and independence of which 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 the Iroquois, says, (p. 55): "In legislation, in eloquence, m fortitude, and in military sagacity, they had no equals. ''Crimes and offences were so infrequent, under their social system, that the Iroquois can scarcely be said to have had a criminal code." Captain John H. Bourke, who spent most of his active life as an Indian fighter, and who, by training, was an Indian hater, was at last, even in the horror of an Indian- crushing campaign, compelled to admit: "The American Indian, born free as the eagle, would not tolerate restraint, would not brook injustice; therefore, the restraint imposed must be manifestly for his benefit, and the government to which he was subjected must be eminently one of kindness, mercy and absolute justice, without necessarily degenerating into weakness. The American Indian despises a liar. The American Indian is the most generous of mortals; at all his dances and feasts, the widow and the orphan are the first to 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 an example in honor and nobility to the wretches who enrich them- selves by plundering him of the little our Government appor- tions for him." (Bourke's "On the Border with Crook," p. 445-) The Spartans of the West S3 Catlin's summary of the race is thus: "The North American Indian, in his native state, is an honest, hospitable, faithful, brave; warlike, cruel, revengeful, relent- less — yet honorable — contemplative and religious being.'* (Vol. L, p. 8.) Omitting here what he gives elsewhere, that the Redman is clean, virtuous, of splendid physique, a master of wood- craft, and that to many of his best representatives, the above evil adjectives do not apply. Bishop Whipple thus sums up the wild Indian, after intimate knowledge, during a lifetime of associations, ('Xentury of Dishonor/' Jackson; p. VII.): "The North American Indian is the noblest tj^e of a heathen man on the earth. He recognizes a Great Spirit; he believes in immortality; he has a quick intellect; he is a clear thinker; he is brave and fearless, and, until betrayed, he is true to his plighted faith; he has a passionate love for his children, and counts it a joy to die for his people. Our most terrible wars have been with the noblest types of the Indians and with men who had been the white man's friends. Nicolet said the Sioux were the finest type of wild men he had ever seen. " Why, then, has he so long been caluminated? "Be- cause," explains the Bishop, "Ahab never speaks kindly of Naboth whom he has robbed of his vineyard. It soothes conscience to cast mud on the character of the one whom we have wronged. " When General Crook, after he had crushed, and enabled the nation to plunder the Apaches, was ordered to the northward on a similar expedition against the Sioux, a friend said to him, "It is hard to go on such a campaign," the General replied, "Yes, it is hard; but, sir, the hardest thing is to go and fight those whom you know are in the right. " (" Century of Dishonor, " p. VI.) 54 The Book of Woodcraft Finally, let me reproduce in full the account by Bonne- ville, from which I have already selected portions: In 1834, he visited the Nez Perces and Flatheads, and thus sums up these wholly primitive Indians, for they were as yet uncorrupted by the whiskey-trader or those who preached the love of money. "They were friendly in their dispositions, honest to the most scrupulous degree in their intercourse with the white man." (P. 200.) " Simply to call these people religious would convey but a faint idea of the deep hue of piety and devotion which pervades their whole conduct. Their honesty is immaculate, and their purity of purpose and their observance of the rites of their religion are most uniform and remarkable. They are certainly more like a nation of saints than a horde of savages. " (" Cap- tain Bonneville'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 these claims for the Redman, especially if we look among the degraded Indians of the Reservations. But I do not con- sider them disproofs any more than I consider our religion disproved by the countless horrors and wickedness recorded every day as our daily history, in every newspap)er in every corner of the land. The fact remains that this was the ideal of the Indian, and many times that ideal was exemplified in their great men, and at all times the influence of their laws was strong. One might select a hundred of these great Indians who led their people, as Plato led the Greeks or as Tolstoi led the Russians, and learn from each and aD that dignity, strength, courtesy; courage, kindness, and reverence were indeed the ideals of the teepee folk, and that their ideal was realized more or less in all their history — that the noble Redman did indeed exist. The Spartans of the West 55 The earliest of the northern Indians to win immortal fame was the great Mohawk, Hiawatha. Although the Longfellow version of his hfe is not sound as history, we know that there was such a man; he was a great hero; he stood for peace, brotherhood, and agriculture; and not only united the Five Nations in a Peace League, but made provision for the complete extension of that League to the whole of America. Pontiac, the Napoleon of his people; Tecumseh, the chevalier 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 be named to demonstrate the Redman's progress toward his ideals. SUMMARY Who that reads this record can help saying: "If these things be true, then, judging by its fruits, the Indian way must be better than ours. Wherein can we claim the better thought or results?" To answer is not easy. My first purpose was to clear the memory of the Redman. To compare his way with ours, we must set our best men against his, for there is Httle difference in our doctrine. One great difference in our ways is that, like the early Christians, the Indian was a Socialist. The tribe owned the ground, the rivers and the game; only personal property was owned by the individual, and even that, it was consid- ered a shame to greatly increase. For they held that greed grew into crime, and much property made men forget the poor. Our answer to this is that, without great property, that is S6 The Book of Woodcraft power in the hands of one man, most of the great business enterprises of the world could not have been; especially enterprises that required the prompt action impossible in a national commission. All great steps in national progress have 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 have been established by the nation as it needed them ; anything coming sooner comes too soon. The price of a very rich man is many poor ones, and peace of mind is worth more than railways and skyscrapers. In the Indian Ufe there was no great wealth, so also pov- erty and starvation were unknown, excepting under the blight of national disaster, against which no system can insure. Without a thought of shame or mendicancy, the young, helpless and aged all were cared for by the nation that, in the days of their strength, they were taught and eager to serve. And how did it work out? Thus: Avarice, said to be the root of all evil, and the dominant characteristic of our race, was unknown among Indians, indeed it was made impossible by the system they had developed. These facts long known to the few are slowly reaching all our people at large, in spite of shameless writers of history, that have done their best to discredit the Indian, and to that end have falsified every page and picture that promised to gain for him a measure of sympathy. Here are the simple facts of the long struggle between the two races: There never yet was a massacre of Indians by whites — and they were many — except in time of peace and made possible by treachery. There never yet was an Indian massacre of whites except in times of declared war to resist invasion. The Spartans of the West 57 There never yet was an Indian war but was begun by the whites violating their solemn treaties, encroaching on the Indians' lands, stealing the Indians' property or murdering their people. There never yet was a successful campaign of whites against Indians except when the whites had other Indians to scout, lead and guide them ; otherwise the Redmen were too clever for the whites. There never yet was a successful war of whites against Indians except when the whites were in overwhelming numbers,with superior equipments and unUmited resources. There cannot be the slightest doubt that the Indian was crushed only by force of superior numbers. And had the tribes been united even, they might possibly have owned America to-day. Finally, a famous Indian fighter of the most desperate period thus summarizes the situation and the character of the dispossessed: *' History can show no parallel to the heroism and fortitude of the American Indians in the two hundred years' fight during which they contested inch by inch the possession of their coun- try against a foe infinitely better equipped, with inexhaustible resources, and in overwhelming numbers. Had they even been equal in numbers, history might have had a very different story to tell. " (Gen. Nelson A. MUes, U. S. A., Letter, February 16, 1912.) I never yet knew a man who studied the Indians or lived among them, without becoming their warm friend and ardent admirer. Professor C. A. Nichols, of the South- western University, a deep student of Indian Ufe, said to me, sadly, one day last autumn: ''I am afraid we have stamped out a system that was producing men who, taken all around, were better than ourselves." S8 The Book of Woodcraft Our soldiers, above all others, have been trained to hate the Redmen, and yet the evidence of those that have Hved years with this primitive people is, to the same effect as that of missionaries and travelers, namely, that the high-class Indian was brave; he was obedient to authority. He was kind, clean and reverent. He was pro\ddent, unsordid, hospitable, dignified, courteous, truthful, and honest. He was the soul of honor. He lived a hfe of temperance and physical culture that he might perfect his body, and so he achieved a splendid physique. He was a wonderful hunter, a master of woodcraft, and a model for outdoor life in this country. He was heroic and picturesque all the time. He knew nothing of the forgiveness of sin, but he remembered his Creator all the days of his Hfe, and was in truth one of the finest types of men the world has ever known. We set out to discover the noble Redman. Have we entirely 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 and dying t}^e can help us in many ways that we need, even as he did help us in the past. Have we forgotten that in everything the white pioneer learned of woodcraft, the Indian was the teacher? And when at length came on the white man's fight for freedom, it was the training he got from the Redman that gave him the victory. So again, to fight a different enemy to-day, he can help us. And in our search for the ideal outdoor life, we cannot do better than take this Indian, with his reverence and his carefully cul- tured physique, as a model for the making of men, and as a pattern 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 59 The world knows no higher ideal than the Man of Gali- lee; nevertheless, oftentimes, it is helpful to the Plainsmen climbing Mount Shasta, if we lead them, first, to Sheep- Rock Shoulder, before attempting the Dome that looks down upon the clouds. STANDARD INDIAN BOOKS "Drake's Indian Chiefs, the lives of more than 200 Indian Chiefs, by Samuel G. Drake. Boston. 1832. ''Adventures of Captain Bonneville," by Washington Irving, in 3 vols. London. 1837. An amazing record of 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 a white boy's Hfe among the uncontaminated Redmen. "Indian Sign Language," by W. P. Clark. Philadelphia, Pa. 1884. A valuable cyclopedia of Indian life, as well as the best existing treatise on Sign Language. "A Century of Dishonor," by Helen Jackson (H. H.). Boston. 1885. Treats of the shameful methods of the U. S. in dealing with Indians, an unbroken record of one 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 account of the Apache War. Setting out an Indian hater, he 6o The Book of Woodcraft learned the truth and returned to make a terrible ar- raignment of the U. S. Government. ''Indian Boyhood," by Charles A. Eastman, M. D. Mc- Clure, Phillips & Co. New York. 1902. A Sioux Indian's story of his own boyhood. ''The Story of the Indian," by G. B. Grinnell. Appleton & Co. New York. 1902. "Two Wilderness Voyagers," by F. W. Calkins. Fleming H. Revell Co. New York. 1902. The Indian Babes in the Woods. "Lives of Famous Indian Chiefs," by W. B. Wood. Ameri- can Indian 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 life among the Blackfeet in the old days. "Handbook of American Indians," by F. W. Hodge and associates. Pub. in 2 large vols, by Smithsonian Insti- tution, Washington, D. C. 1907. This is a concise and 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 the white man's standpoint. "The Soul of the Indian," by Charles A. Eastman. Houghton, Mifflin Co. Boston & New York. 191 1. A Sioux Indian's account of his people's religion. "Legends of Vancouver," by Pauline Johnson. Thomson Stationery Co., Vancouver, B. C. 191 2. A valuable collection of charming legends gathered on the West coast. Besides these the Annual Reports of the Bureau of Eth- nology, (1878 to date, Smithsonian Institution, Washing- ton, D. C.) are full of valuable information about Indians. II L The Purpose and Laws of the Woodcraft Indians The Redman's Way THUS have I shown forth the ways of the great Redmen. And their high code I would here set down for the growth and guidance of all young people, for the building up of their bodies and the helping and strengthening of their souls. That they may go forth with the seeing eye, the steady hand and muscles that fail not; and learn to know the pleasant ways of the woods, and be in all-wise masters of themselves. That no manner of stress or ill-fortune or hardship or wounding of the spirit 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 pleased to send them so noble an occasion to show forth how fully each one, by his will, is ruler of a great soul in its worthy tabernacle. This is, indeed, the thought in our Nation and in the Lodge of Vigil: Our watchword is '^Blue Sky.^^ For under the blue sky, in the sunlight, we seek to live our lives; and our thoughts are of "blue sky," for that means ''cheer"; and when there are 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 62 The Book of Woodcraft The horns are given to fight, and the shield to ward off. In these, we symbolize that we are ready for all manner of trial. Our war-cry is '^How Kola! How Kola! 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 and thumb out as horns; and raising the hand, so held palm forward to the head, and down, is both a courteous salute and a sign that we are of the Brotherhood. Some also in salute add the word ''How,'' or ''Haw.'' THE LAWS 1. Obedience. Obedience is the foundation of all law; therefore, at all times; obey the law and the Chief and the Council of your Tribe, without evil-speaking or resentment or delay. 2. Courage. The greatest of all gifts is courage, and the meanest of faults is fear. In the words of Quonab, "My father taught me there is nothing that can shame 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 63 each day, from snow around again to snow, there were none on earth to match them in their strength. But when they fell from this high estate, and forgot the old way, their strength went from them, because with dirt came in disease, and they became its prey; for foul disease is ever the child of dirt, be it in per- son, in camp, in speech, or in mind. 4. Smoking. Let no one use tobacco till he be a full- grown man of eighteen snows; and then only as a burnt sacrifice to the Great Spirit. In the child or the young brave, it saps the strength; but in the man it may be a helper of prayer and meditation. 5. Fire-water. No Fire-water in camp. Should we drink of destruction, or surrender to an enemy that will wreck our bodies and turn our wisdom into folly? 6. Wild-life. The Great Spirit made all things, and we have no right to unmake them, except we know it be to preserve ourselves. Therefore, protect all song- birds and 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 the game. There can be no good thing without the forest. The enemy of the forest is wild-fire. There- fore, at all times, be sure to fight it, and leave no camp fire unguarded, lest it should become wild- fire. 8. Kindness. Above all others, the great Tecimiseh was kind to every man and to the beasts. And his kind- ness came again to him. It caused him no loss; no, not the value of a hair, and it gave him power over all men. Let each one strive to do at least one act of kindness every day, for thereby he becomes kinder, and his kindness comes to him again. 9. Play Fair. Play no game except according to the 64 The Book of Woodcraft rules of the game. Loyalty is playing fair; foul play is treachery. 10. Silence. Do not hasten to speak before your elders. Keep silence in youth, then it may be your older thoughts 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 NATION The whole Nation is ruled by The Great Council, to which all our Head Chiefs, Rulers, Nobles, and Medicine Men may belong, 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 of fifteen leaders of the Nation and the Head Chief of all the Medicine Lodges. They meet as often as they need, and in them is power to make change and enforce all laws. These sixteen shall elect their own Chief, one of themselves. Seven shall be a sufficient 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 all above). The Medicine Lodge of the Old Guides and the Medicine Men (for those who have reached the years of manhood, even 21). Tribe. Each of the first two Lodges is further divided into Tribes numbering from 20 to 100 members in each. Band. And, again, each Tribe into Bands of 5 to 10 members each. The Medicine Lodge, or Lodge of the Old Guides. This is Purpose and Laws 65 open to all men of ripe years who have shown a right spirit within, and loving the ways of the woods are willing to help; and who also are voted worthy by the Council of their Medi- cine Lodge. Nevertheless, the High Council of Guidance may withhold its consent, so the election becomes void. If besides being Old Guides, they take also the degrees of Camper, Camp Cook, Camp Doctor, and Gleeman, or Herald, they may become Medicine Men of the Lodge, and for those who would follow further, there is the Inmost or Red Lodge of Power whose secrets are known only to the Head Chief of the Lodge and to certain others, but are not to be set down on paper, or given to the people at large. In the Medicine Lodge, each Medicine Man has two votes, 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 their Councils, in time of difficulty, helping with his experience and riper knowledge. Four times in every Moon, he should hold Council with his Tribe, from snow around again to snow. THE INITIATION OF A BRAVE All who would learn the life, and take on the vows of the other Lodges, must pass through three stages of: (i) Indian Boy; (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 not in camp, or for seven suns when in camp; and then voted into a Band by that Band (one blackball to exclude). After this, he faces some trial of his fortitude, and, if found worthy, may take the vow in this wise: 66 The Book of Woodcraft Standing before the Old Guide or Medicine Man in open Council, he shall be questioned and instructed, so he shall know more fully of the sacred purpose of the Order. Then, the Medicine INIan shall say to him: **Is it your serious wish to become a member of the Order of Woodcraft Indians?" Ans. ^'Itis." **Can any here testify that you have fully qualified, by learning the law of the Lodge, by sleeping out for three nights, and by being found acceptable to the Band you wish to join?" Ans. (by the officer who knows): '^Yes, Chief, I can vouch 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 bound to obedience, courage, cleanUness, abstinence from fire- water, tobacco; and to cherish the Great Spirit's gifts; and to kindness, fair-play, loyalty, silence, reverence, honor.) The Medicine Man then says: *' Raise your right hand and say after me : */ give my word of honor that I will obey the Chief and Council ajid the laws of my Tribe, and if at any time I fail in my duty, I will appear before the Council, when ordered, and submit without murmuring to its decision.'^' Now, the Medicine Man pins the badge over the candi- date's heart, takes him by the hand, and says: "I receive you into our Order, and, by this badge, I confer on you the degree of Indian Boy in the Band, and declare your instal- ation complete, as a member of ... . Band in the fLittle Lodgel iBigLodge."] Thus he enters the Tribe and the Order by joining a Band. Purpose and Laws 67 THE LITTLE LODGE (For those under 15 years old.) Having thus entered the Little Lodge as Indian Boy, the next 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. (5) Swim fifty yards. (6) Follow a trail a quarter of a mile (no snow) in one hour. (7) Know the Dipper and the Pole Star. (8) Light five successive fires with one match each, in different places; wildwood material only. (9) Have slept out twelve nights (it need not be in succession) . Minisino or Tried Warrior, To become a Minisino the Young 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 least three 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 Woodcraft THE BIG LODGE (For those 15 years of age, and over.) To become an Indian Boy in the Big Lodge, the quali- fication is the same as in the Little Lodge, excepting that the candidate must be fifteen or over. If he is a graduate of the Little Lodge, he may take his Second Degree without waiting a month. Young Brave, To become a Young Brave, the Indian Boy must: Have had one month's service as Boy, and take the same tests as in the Little Lodge are required to qualify for Minisino or Tried Warrior. Minisino. To become a Minisino^ the Young Brave must: (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) Know 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 by himself. (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 ser\dceable bow and arrow. (14) Dance any good campfire dance. (15) Walk four miles in one hour. Purpose and Laws 69 (16) Set up a two-mari 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 make with it. THE LAWS FOR THE RULING OF THE TRIBE I. NAME This Brotherhood shall be called '' The (any local Indian name) Tribe of the < 1. ^ >Lodge of Woodcraft Indians." n. PURPOSE The true purpose of this Tribe in its Councils shall be to learn of the great Redmen, and to seek out and follow such things as they teach in the outdoor Hfe and the pleasures of woodcraft, and help us to work actively for the preser- vation of wild-life and landscape, and cherish the spirit of Brotherhood, and, above all, see the Beautiful in all things, and through all these achieve a high manhood. III. WHO MAY ENTER Those who would enter must show themselves worthy, according to the established initiation. The number in the Tribe may not exceed 50 (or other number, as agreed). Those who would enter must be admitted to a Band, which is already part of the Tribe, or is afterward made such. The Indian Boy has no vote in the Tribe, nor can he hold 70 The Book of Woodcraft office; he must first become a Young Brave. Young Braves and Minisino have each a vote, and may hold office. IV. COUNCILS A Council of the Tribe should be held in the first part of each Moon. The yearly Council for the election of officers shall be held on the first sun of the Crow Moon (March) or as soon after as possible. The moons are: Snow (Jan.), Hunger (Feb.), Crow or Wakening (March), Grass (April), Planting (May), Rose Qune), Thunder (July), Red (Aug.), Hunting (Sep.), Leaf- falling (Oct.), Mad (Nov.), Long-night (Dec). Special Councils may be called by the Chief, and must be called by him upon the written request of one fourth of the Council, or one third of the Tribe. A quarter of the whole number shall be a quorum of the Council or Tribe. Seven suns' notice must be given before each Council. A Brave or Minisino may vote at any Council of the Tribe, by proxy in his own handwriting. V. THE RULERS OF THE TRIBE Head Chief, elected by the whole Tribe. He should be strong and acceptable, for he is the leader and must enforce the laws. He is Head of the Council and of the Tribe and has charge of the standard which bears the totem of the Tribe. The Second Chief takes the Head Chief's place in his absence; otherwise, he is merely a Councilor. He is elected by the whole Tribe. So, also, the elected Third Chief is leader, only when the other two are away. Purpose and Laws 71 Wampum Chief or Keeper. He is not elected, but appointed for one year by the Chief. He is charged with keeping the money and public property of the Tribe, except the records. He ought to have a lock-box or small trunk to keep valuables in. Chief of the Painted Robe or Feather Tally. He is not elected, but appointed for one year by the Chief. He keeps the tribal records, including the Book of Laws, the Roster or Roll, 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 one office. The Old Guide or Medicine Man is elected and appointed by the whole Tribe. He is a member of the Council with- out election. Add to these the Chief of each Band or Clan in the Tribe, and all the Sachems and Sagamores (see page 74); pro- vided always that that number of non-elective members shall not exceed the number of elective members. These officers and Councilors form the governing body. (If there are too many Nobles, omit those who were latest raised to rank.) All disputes, etc., are settled by the Chief and the Coun- cil. The Council makes the laws and fixes the dues. The Chief enforces the laws. All rulers are elected or appointed for one year, or until their successors are chosen. The election to take place on, or as soon as possible after. Spring Day, which is the first Sun of the Crow Moon (March ist). Each year an Honorary Life Member may be elected. {Wheneoer in doubt, follow the National Constitution.) 72 The Book of Woodcraft Vow of the Head Chief. {To he signed with his name and totem in the Tally Book) I give my word of honor that I will maintain the Laws, see fair play in all the doings of the Tribe, and protect the weak. Vow of each Brave. {To he signed with the name atid totem of each in the Tally Book) I give my word of honor that I will obey the Chief and Council of my Tribe, and if I fail in my duty, I will appear before the Council, when ordered, and submit without murmuring to their decision. VI. CHANGES OF THE LAW Changes of this code may be in harmony with the National laws made at any Council by a two-thirds vote of all the Tribe. Notice of proposed amendments shall be made public for at least seven suns before the meeting. VII. DUES Dues shall be, first a year; second, all assessments made by the Council for Tribal property; and, third, when necessary, the Council shall assess those taking part in camp. The initiation fee for new Braves shall be which shall include the first year's dues, but this shall not include assessments. VIII. SECRET It is charged that all keep secret the doings in Council. IX. LAWS AND PUNISHMENTS The laws are as already given on pages 62-64. Punishments are meted out by the Chief and Council, after a hearing of the case. They consist of: Purpose and Laws 73 Exclusion from the games or boats for a time. Reduction in rank, or of fines, etc. The extreme penalty is death; that is, banishment from the Tribe. THE BAND OR CLAN Each Band or Clan of not less than five or more than ten members, elects its Chief for one year, or until his successor is elected. The Chief appoints his own Second Chief, to act in his absence, and also a Tally Keeper, who should be an artist, for it is his office to keep the records, the Winter Count, and the Tally Robe of his Band, and it is his glory to embellish them in all ways. A Wampum Keeper, also, is needed, and may be appointed by the Chief, though he, himself may act, unless otherwise arranged. The other members, even those of lowest degree, sit in the Council without election. Two to fifteen, or even twenty. Bands, unite to form a Tribe. Every member of the Band is a member of the Tribe, because the tests are the same; and he may use the Tribal Totem and War Cry. But the Band has also a Totem and a War Cry of its own. The Band keeps its own Tally, and raises what dues it pleases. But it also pays dues to the Tribe and is repre- sented in the Tribal Council by its Chief and Nobles (if any) and such Tribal Councillors as it can elect. One Medicine Man or Old Guide may serve for the whole Tribe. COSTUMES The costume of the Little Lodge is a coat of oUve-green khaki, with knee breeches of the same. Across the back from shoulder to shoulder, a fine of fringe one inch deep. The costume of the Big Lodge, of the Old Guide, and of 74 The Book of Woodcraft the Medicine Man, is the same, with fringe on the shoulders but not across the back; and may have on the trousers, down the outer seam, from the knee to the bottom, a fringe which begins at a quarter-inch deep, and widens gradually till it ends an inch deep at the bottom. On great occasions, much regalia and gorgeous Indian costumes are worn, but the badges are the same. TITLES OF NOBLES When a Brave has won 24 honors in either Lodge, accord- ing to the Standard of Honors, he may claim the title of Sagamore* He that has won 24 grand honors becomes a Grand Saga- more. He that has won 48 honors becomes a Sachem. He that has won 48 grand honors becomes a Grand Sachem. All Sachems and Sagamores sit in the Council of their Tribe without election, and by right of their honors. But the Lodges do not mingle; that is, a member of the Little Lodge cannot sit by right in a Council of the Big Lodge. *During the ten years since the Order was founded only ten have won the 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, 191 2. (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.) Purpose and Laws 75 BADGES OF RANK The badge of the Indian Boy in the Little Lodge is a green ribbon, fastened on with a green pin bearing the blue horned white shield of the Woodcraft Indians. The badge for the Young Brave in the Little Lodge is a blue ribbon, pinned on with the horned-shield pin. It is worn on the breast, but may be repeated, with the symbol cut out of cloth, and sewn on the arm. INDIAN BOY (Little Lodge) i^Illliiliili, YOUNG BRAVE (Little Lodge) MINISINO (Little Lodge) (Big Lodge) The badge for the Minisino or Tried Warrior in the Little Lodge is the same, but with red ribbon. The badge of the Chief in either Lodge is a head-band with two horns on it, worn in addition to his other badge. The badges for the Big Lodge are the same as for the Little Lodge, excepting that behind the emblem is a triangle or ''Big Lodge" of yellow cloth. This is not seen in the badge 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, and Grand 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 of Woodcraft titles won in the Little Lodge, but begins again in his new degree. The badge of the Old Guide is the horned-shield on a broad blue band which goes around the left arm. The badge of the Medicine Man is the same, but with a red band, and on the shield are two eyes, to signify that he is a Seer, whereas, others move in blind- ness. The badge of the Sagamore is a black and white warbonnet. The badge of the Grand Sag- amore is a black and white, tuf- ted warbonnet. The badge of the Sachem is a black and white warbonnet with tail, the Grand Sachefn is a black and white tufted warbonnet with two tails. All are worn on the spear arm, or on the breast. GRAND SACHEM The badge of THE STANDARD The standard of the Tribe or Band is a staff about eight feet long, painted red, and bearing a shield on which is the totem of the Tribe or Band. A small shield on top is white with blue horns, to typify the whole nation. The standard is carried around when a proclamation is being made. If the Chief deputes another to be Herald, he also gives him the standard to carry as a badge of authority. Purpose and Laws n Some carry a banner standard instead of a shield stand- ard in which case the banner is hung on a cross piece. When not in use, it is stuck in the ground, near the Chief's teepee or place in Council. TOTEMS The Totem of the whole Nation of BANNER STANDARDS. Woodcraft Indians is the White Buffalo head, symbolized by the Horned White Shield. This is used chiefly on Totem poles and on publications. Each Tribe, of course, has a special Totem. This is selected by the Council, and should be something easy to draw. So, also, each Band has its totem and, finally, each Brave adds a private V J Totem of his own, usually a drawing ^^^Tj of 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 Deerf oot , the Chief, uses the Blue Buffalo Totem, with his own added underneath. irv 78 The Book of Woodcraft As soon as organized, the Tribe or Band should select a Totem and a Call. Take one out of the accompanying 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 have it of some other color. This you are free to do. Take one, two, three, or even four colors if you like, but two are most convenient. When the book says ''purple on green," that means the Totem is in purple; all the rest of the flag is green. Do not be afraid to select other colors, but always keep them as flat tints; avoid mere pictures on the flag. Lines are easily put in with black paint, when they are needed, which is not often. Any bird, animal, tree, or flower, will do for To- tem, but it is all the better if it have some special reason. One Tribe set out on a long journey to look for a Totem. They agreed to take the first Hving wild thing that they saw and knew the name of. They traveled all one day and saw nothing to suit, but next day, in a swamp, they startled a blue heron. It went off with a harsh cry. So they be- came the ''Blue Herons," and adopted as a war cry the croak of the bird and its name — "Hrrrrr — Blue Heron. " Another Band may have the Wolf Totem. The Snap- ping Turtles were formed because their camp was on a lake that was the haunt of a huge snapper. The Flying Eagles had organized, but were sitting in Council waiting for a sign to guide them in choice of a name. A bald eagle came from the lake, flew over the camp, then went back on the lake. This was accepted as the sign, and the Tribe became the Flying Eagle Band of New Jersey Purpose and Laws 79 ORDER OF DOINGS IN COUNCIL The Head Chief, or the Herald he may appoint, walks around with the standard, announcing that a Council is to be held, and all must come to Council. The form used among the Ogallala is Neetah Kolah nahoonpo 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. (See page 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 BEGIN Suppose that you have a lot of fellows that want to form a Band of Woodcraft Indians. They ought to be a gang that usually goes together, not less than five or more than ten, between 8 and 15, or 15 and 18 years of age. They should live near each other. It is no use taking in fellows that live in another town. With these you organize a Band. This is how to go about it: Get a copy of the "Book of Woodcraft" from your local book-seller or from Doubleday, 8o The Book of Woodcraft Page & Co., Garden City, L. I., N. Y., and read or tell them the first few pages, the Laws of the Lodges, and the Life of Tecumseh. Talk it over and see if all are fully inspired with the idea. If they take to it, get some suitable man to act as your Old Guide, which means he is a man of good character and able and willing to give the time. He must begin by breaking you in as Indian Boys. For this you quahfy 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 in camp, or for Seven Suns when in camp, and then voted into the Band by that band (one blackball to exclude). Unless this is the foundation of a new band in which case it is enough if all are willing to accept the candidate as a founder wdthout waiting. Each then takes the pledge as given on pages 65-6, is enrolled as an Indian Boy, and is invested with the green badge. While the fellows are preparing, it is well to think on what name the band is to bear. Turn to the pages given Totems and Calls for suggestions. You should use some animal or object that is easy to draw and not already used by a band in your region, preferably one or something, that belongs to your country. Do not hesitate to make httle changes in the color, etc., of the design if you can make it more acceptable. Thus you may wish to use the Wolf Totem because some of your fellows are good at howUng, or the Hoot Owl be- cause your leader has had some good lessons in hooting; but you cannot take them as they stand because there is already a Wolf and Hoot Owl Band in your region. All you need to do is to change the color, and make it the Black Wolf, Red Hoot Owl, etc., as you please. \ Purpose and Laws 8i For colors take two, three or four if you like, but two is the best combination. Having got the Band together let them elect for one year a Chief, one of their number, the natural leader of the gang. Let this leader get a blank book about 7x9, with about 200 pages in it, to be the Tally Book of the band. This he should either keep himself or appoint one of his band to keep. He should also appoint a Wampum Keeper or else take the office himself. THE TALLY BOOK AND HOW TO KEEP IT The Tally Book is the record of the Band's doings. It should be kept Hke the proceedings of any other society. The Tally Keeper who is an artist has a great advantage, as a few sketches and photographs thrown in make a most interesting variation. Some of these Tally Books are beautifully illustrated with colored drawings and are highly prized. In some cases each member has added his thumb mark in printer's ink opposite his name when first entered. The first page of the Tally Book should bear an inscrip- tion thus: The Tally Book of the Thunder Band (or whatever it is) of Woodcraft Indians I, For Example. The next page should say for example; On the First day of the Snow Moon (January) of 19 10, the following assembled at No. 139 Tenth Avenue, to form a Band of Indians. 82 The Book of Woodcraft Jas. Cameron as their Old Guide, John Smith Peter Petro Jas. O'Brien Sam Selig Patrick Keenan John June Robert Junk (The address of each added,) It was agreed that the regular order of business should be followed in all business meetings: The Old Guide takes the chair, or in his absence, or at his request, the Chief of the Band takes the chair and the meeting goes as follows: Roll Call New Braves Read the Tally of the last New business meeting Studies Report of Scouts Social doings, songs, dances. Left-over business stories Complaints Adjournment. Honors 8th Sun Snow Moon, 1910. Second meeting of Band. The Band assembled at 1149 East 9th St., the home of Sam SeUg. At 7 o'clock the meeting was opened with Guide Cameron in the chair. The following also present: Smith, O'Brien, Keenan, Junk, Petro, and June. First the Old Guide announced that the Mohawks of Manhattan were not willing to take us in as a Band of their Tribe, as they had already 50 members. Next the following were examined, passed and duly sworn in as Indian Boys: Smith, O'Brien, Keenan, Junk, and June. This took in all the Band except two. It was decided therefore to go ahead and complete the organi- zation. After discussion it was agreed to call this the ''THUNDER BAND OF MANHATTAN (unattached)," Purpose and Laws 83 its Totem and colors to be a red thunder-bolt on a black circle in the middle of the white flag; our War Cry is to be: Rumble, Rumble, Thunder, Bang, Crash-sh-sh, begin- ning low and rising higher and stronger to the Bang then dying away on the sh-sh. A resolution to call it the ^'Bowery Pirates" was voted down, as was the suggestion to call it the ^'Yellow Dogs" — in spite of the fact that O'Brien could lead with a fine imi- tation of a small dog in deep trouble. Keenan said it was better than the dog could do it. Smith was elected Chief for one year. He appointed Keenan as his Second and Petro as his Tally Keeper. The rest of the time was spent teaching the laws to the other two and in taking the first lesson in Sign Language. The Old Guide gave us the Laws in a shorter form: The Indian Laws in Brief 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 till you are eighteen. 5. No Alcohol in Camp. 6. Take care of all 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 bids you 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 and cover postage. 84 The Book of Woodcraft An application was made by three fellows on Fourth Avenue for membership, but was refused as the Band was full. But they were invited to join the meetings as outside Scouts or visitors until they had enough to form a new Band under the same Guide. It was arranged to hold the next meeting at Keenan's, iioo Fifth Avenue. Meeting adjourned at 9 o'clock. 15th Sun Snow Moon, 19 10. Third meeting of the Thunder Band. Held at SeHg's as arranged. Old Guide Cameron in the chair. Etc., etc., etc. ist Sun Hunger Moon, 19 10. Fifth meeting, etc. At this meeting Smith, the Chief, was able to qualify as a Young Brave, and so the Old Guide has sent for the badge. Two others expect to quahfy before a month. The Thunder Band was sent into another room while the Old Guide organized the new band of six members. They are now ''THE SCREECH OWLS'' because two of them can screech so loud; but they wouldn't tell us how they did it, or what their War Cry is. Now we had two Bands, we agreed to unite and form a tribe, keeping our own Band just the same. The name decided on was the ''TRIBE OF THUNDER-ROLLERS OF THE LITTLE LODGE.'' So each puts a small Thunder Bird under the Totem of his Band. Nomina- tions were made at once for Tribal officers. The election came seven suns later. The Thunder Band got their Chief in as Head Chief. The other officers were about divided. Whenever we can, we have Tribal meetings, but Band meetings where only one Band is represented are easier to arrange. We have one about once a week. Purpose and Laws 85 The Guide says he will take us out camping next summer if we all pass as Young Braves, We are trying hard and mean to go. Our Guide says The Indian Brave must be like Tecumseh; besides a great master of Woodcraft he was H — onorable. O — bedient. W — ild-fire fighter. K — ind. O — pposed to foul play. L — over of wild life. A — Icohol hater. B — rave. R — everent. A — nti-smoker. V — ery modest. E — ver clean. Which, reading down the initials, gives us the greeting of our Tribes — How, Kola, Brave. WAR CRY OF THE BAND The Call or War Cry is something to be carefully con- sidered. It is a great help if you get it right. The howl of a wolf as suggested by " Yow-w-w" is not the same as the howl suggested by the wolf itself. Go to some zoo where they have a lot of wolves and wait till you hear a real howl. Oftentimes one can start them by howling. If you cannot get a wolf to show you, listen to some big dog doing it; it is pretty much the same. Remember the Call was used as a signal when in the enemy's country. If it is done exactly right, the enemy think it is done by the animal not by the Scout. The friends of the Scout know it is he that calls because he gives it the right number of times or at the right 86 The Book of Woodcraft intervals. Thus perhaps the Barred Owl Call is given three times and the reply to that is arranged to be the cry but once. If the answer is given three times to the three-times Call that would mean that the one answering was not a friend — it is either an enemy or the owl itself. It is such a great help to get the Call just right that cer- tain patrols have decided on a given Call, because that was one 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," *Xockatoo," and ''Rhino," need not change them but rather adopt some call that will serve their purpose in our own country. When it comes to such things as "Blue-Moon," "Echo," "Horseshoe," "Red-hand," etc., the Band can of course decide on any good yell, howl, whistle, squeak noise or call they Hke, only make it something pecuKar and far-reaching. They should practise it only among themselves. Out- siders are not supposed to know it. Remember then that the Calls and Totems given here are mere suggestions, you can take one of these (if it is not already in use in your town) or take any other bird, reptile, fish, animal or object that conmiends itself to you and is easy to draw. In many of the Totems suggested no Call or War Cry is given. To supply this use any local yell or cry that your fellows can do or invent or make with two sticks, stones, or other apparatus. Purpose and Laws 87 BLUE BUFFALO. IQ02. On white ground. HORNED KINGBIRDS. 1903. Black and white on pale red. AHMEEKS. 1909. Black on red. A loud "slaP-plong.' MOON BAND. 1905. Yellow on blue. SINAWA. 1903. Black on red. SILVER FOXES. 1904. Black on white. v^ ^pd OWENOKES. 1904. Red with black lines on pale blue. FLYING EAGLES. BLUE HERONS 1902. 1904. Black and white on red. Blue on green. "Yek-yek-yek." "Hrrrrr." BLACKBEARS. 1906. Black on red. M RED TRAILERS. 1903. Red oh pale yellow. u \ BLAZING ARROW. Red on pale yellow. 88 The Book of Woodcraft RAVEN Black on red. Eroo-Hroo SCREECH OWL Dark red, white face on purple ground. Whil-il-il-loo A soft quavering cry. WOLF Black on red for Wolves Brown on yellow for Brown Wolves. Red on pale blue for Red Wolves, etc., etc. Yew-w-w HOOT OWL Black and yellow on green. Wa-ha-hoo-hoo BLACK WOLF. Black on yellow or LOBO BAND Gray on pink. Ya-hoooooo. LYNX. Brown on gray. Brown on blue. Red on green. Yow-wow-wow VILD CAT. GRIZZLY. brown on tea green. Brown. Yah-row-rov, Grr-woof. OKOKOHOO or CAT OWL Red and white on purple. Hoo-hoo-hoo ^ BLACK CAT Black with yellow eyes yellow ground. Me-ow. FOX. Red on yellow for Red Foxes Silver on gold for Silver Foxes. Yap-yurrr. LITTLE BEAR. Black or brown on pale buff. Woof-woof Purpose and Laws 89 FIREBOAT. Dark blue on pale green. A long whistle. FLYING BLACK HAWK. Black on orange or red. THUNDER CANOE. Black or dark gray on pale blue. A whistle then a bang. % BLACK HAWK. Black on red. Kek-kek-kek. BLUEHAWK. Blue on blood red. Indian warwhoop. THUNDER. Orange on black. Bang-rumhle-hoom. BALD EAGLE. White and brown on yellow. Krek-krek-kay. LOON. Black and white for Red Loon, Amber Loon, etc., on blue ground. A tremulous wkooo. -^ MUSTANG. Black Mustang, Red Mus- tang, and Wild Horse; on yellow ground. A long neigh. NIGHT-BIRD. Brown and whiteon pale blue- green. Peabody-peabody-peabody whistled. O '^ BUCK. Purple on blue. A shrill whistle. y^ BUCKHORN. Black buck, etc., on pale green ground. A shrill, hissing whistle. A FORKED LIGHTNING. Red or yellow on blue-green Fizz-bans. SEABIRD. Black and white. Kee-way'U. 90 The Book of Woodcraft SILENT BEAVER. Brown on blue. No mouth — no cry. RED-GODS. Red on pale blue. SHUNKA-REELA. (running fox) Yellow and black on pale blue. Yap-yahoo. STING RAY. Green with black marks on pale red ground. BADGER. White and black on yellow ground. A rattling whistle. BLAZING STAR. Yellow sUr — red tail' blue. WHOOPING CRANE White on blue ground — black wing. WOLVERINE. BLUE MOON. Kah-roo, a trumpeted croak.' ^^^(^^ a°d pale brown on Pale blue on deep green, white. Any known night song. Garoooo. RED-GODS. COUGAR. Red with black lines on pale Dark brown on pale blue, blue. An awful yell. ECHO BAND. Pale on dark blue. Ek-ho. Purpose and Laws 91 BUGLING ELK. Dark brown on rose red. MOOSE. Black on pale green. A long smooth bellow. CAT-IN-THE-NIGHT. Gray on black. Frow-row. THUNDERBIRD. Dark blue on yellow, white head. Lightning comesifrom his eye. i ^Bf M^ FIRE-MOUNTAIN BAND. ^^M^H^ Vfc Blue mountain, red flames ^^^ on black. COYOTE. Yip-yip-yahoo-bang. Brown and white on yellow. Yoop-yoop-yah-yow in as- cending side like a coyote's SX WHITE MOUNTAINS FLYING EAGLE. White and brown on pale blue. Kek-Kek-Kek, WHITE MOUNTAINS or SNOW PEAK BAND. White on dark blue. Rumble-shshsh. ARROW-FOOT. Red on blue field. SUNRISE BAND. Yellow on pale blue. Call a loud Yo-ho, yo-ho, yo- ke on ascending notes. '^tCl MOHAWK. Black and red on olive green Indian whoop. COON. Gray with black marks on a red ground. A high pitched quavering Eoo-oo-oo-oo. SUNSET BAND. Red or yellow on blue-green or pink. A long descending whistle. 92 The Book of Woodcraft LIGHT HEART. Red on pale blue. SHINING MOUNTAIN. Dark blue semi-circle with white mountain. KINGSNAKE. WAR QUILL. Yellow w.th red spots. ^.^^ ^^^^^^^ ^^^^^ ^^ ^^^ ground pale green. red tuft on yellow. ARROWHEADS. Turquoise blue arrow on dark brown. Ping. BLUE SKY Large blue circle on white. OJIBWA. Orange on pale blue. Peace Whoop. RED ARROW. Red on white. Zip-zip. BLACKFOOT. Black and red War Whoop. FLYING PATROL or FLEET FOOT or WINGED HEEL. White on red. / DEERFOOT. Yellow and black on blue- green. Pat-Pal-Pat HORSESHOE. Blue on pale yellow. Clink-Clank. YELLOW QUILL. All yellow with black tip on pale green. o o Q O Q THE SEVEN STARS. Pale pink on dark blue. RED-HAND. Red hand on gray. Ho. * SNAPPER BAND. Red on turquoise. Snap-ouch. IV* Honors^ Degrees^ and Indian Names Honors HONORS are of two kinds, individual, and group or degree. Any brave may take both kinds, if he wishes. The standards for the individual honors, it will be seen, are higher. I shall give these first, as they have been in use from the beginning. DECORATIONS FOR INDIVIDUAL HONORS The decorations for the exploits are: eagle-feathers and wampum medals. Thus, the emblems of a high honor or grand coup would be an eagle feather with a red tuft on the end, and a wampum or beaded medal for the head band or necklace. The symbol for a low honor or coup would be a plain eagle feather — that is without any tuft and a wampum or beaded medal of half-size. Thus, it will be seen that the medals do not take the place of the feathers, but repeat the honor in another form. DECORATIONS FOR GROUP HONORS OR DEGREES The decoration for the group honors or degrees, of which there are twenty-four, set forth on pages 117-141 is an honor band made in beads, quills, or embroidery. These honor bands are used as arm bands or as decorations of the war shirt. 93 94 The Book of Woodcraft STANDARDS OF HONORS These exploits are intended to distinguish those who are first-class in their department, and those who are so good that they may be considered in the record-making class. They may be called Honors and High Honors, but the Plains Indians speak of their exploits as Coup (pronounced coo) and Grand Coup. The Sioux, I am informed, use the 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 repeat their honor in the same department, except for heroism, mountain climbing, and others that are specified as ''re- peaters," in which each honor is added to that previously worn. No honors are conferred unless the exploit has been properly witnessed or proven, as though for the Century Bar of the L. A. W. When it is a question of time under one minute, only stop-watches are allowed. Honors are allowed according to the standard of the year in which the apphcation was made. An honor, once fairly won, can never be lost for sub- sequent failure to reach the standard. Except when otherwise stated, the exploits are meant for all ages. Any one counting coup, according to the class above him may count it a grand coup in his own class, unless other- wise provided. This Ust is made by the High Council of Guidance. The exploits are founded on world-wide standards, and with the help of the best experts. The Council v/ill gladly consider any suggestion, but it must be under- stood that no local group has any power to add to or vary the exploits in any way whatsoever. Honors, Degrees, and Indian Names 95 Qass L Red Honors — Heroism Honors are allowed for saving a human life at risk of one's own; it is a coup or a grand coup, at the discretion of the Council. A soldier's war medals count for a grand coup each. Courage. (The measure of courage has not yet been discovered.) RIDING To ride a horse i mile in 3 minutes, clearing a 4-foot hurdle and an 8-foot water jump, counts honor; to do it in 2 minutes, clearing a 5-foot hurdle and a 12-foot water jump, high honor. Trick-riding. To pick up one's hat from the ground while at full gallop on a horse of not less than 13 hands, counts honor. To do it 3 times without failure, from each side, with horse of at least 15 hands, counts high honor. GENERAL ATHLETICS (Advisers — J. E. Sullivan, secretary of Amateur Athletic Union; Dr. Luther H. Gulick of Russell Sage Foundation, New York.) Those under 10 are children; those over 10 and under 16 are boys; those over 16 and under 18 are lads; those over 18 are men. Girls take the standards according to their ages up to 18, but for athletics are never over that. No matter what their 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." 96 The Book of Woodcraft Q oi Cli "^ sjjiorelo fO 00 e^aerjfo fO «h. „,„ CO M coo r^ CO iDO\C^'*>-'^c< M 00 is o • „j^ g g CI CtW H«WiO O HiN ^|N ^ 1 1 1 1 1 t^w^ o lO-^MMTl-CO OOO -^ lO .IT .^ .^ .^ .^ ^ g" j:; 1 1 1 1 1 HMMic^ C'- |000 gllllloOLoOO |m(nio CO w 00 < » i-i a . wiN g g d ^w '-:".. H-'.- ■^ .-S'5a «i^ ^ .- H«^ ?: 1 1 I 1 1 o '^ic '-' ! tn VI <-l-l 4J <-M M-i r-*>3CC|xa 8 tf-l 00 M ^ l-~ CO f^ cs ^ CS CO ■^ M ^-v 00 M HI \o cs 00 VO £?- 1 8 S M . .N ^1- jO > rm« t-» CO O^ t^ ^0 VO ^ M C^ M M CO Ov ^ — ' 00 WIN ^ _ 00 w 00 « ^. 10 ?5 M (N M M jQ ^ f^ CO 00 ^Q .^ t/3 2 s" rt M HN .^ .^ • ^ '^ -0 10 00 rHlN . •. . ». «4-l 10 CO lO 1 1 1 1 1 1 W rt|N z ^ ir^ fO 10 1 1 1 1 w. w M M 1 1 J 1 « Q 9z "T TJ* M-l M-l rt|N gj 10 . J o VO o b" O to r^ 'd r^ t^ ^ tJ- ■* *"* o o "^ lO o M o 12 t^ Ov t-* t>. ''I- ^ sg O lO 8 io Q. VO 'd t^ o " fO •^ •* o VO 8 to o "^ Ov t/J t^ o CO ^ M >; Bi o w , ^ n Q . .» . •> , ^ . •> . > H'<* . >. . av z D .g a ^ to fO M 00 M Ht* *^ »o o o O lO VO M 00 t/5 "^ VO vO 0^ CO «o >< K o w PJQ . ^ • .N . ^ . .N • •> • •« • .^ . - g o li-> o Ov o VO CO VO vO u-> 00 cs to •^ Z Bi 9g to o ^ to s, VO * :t 1 1 en" 1 C9|-« 8j o VO o O to 10 to *^ lO Tf t^ M ts M CO "^ 1:^ -« X 2 -^ =3 1 *** o ll 1^ |5 1 -1 1-^ 1 g3 1 Will bo S 0^ HcMiorSt Degrees, and Indian Names 99 t ^ 'S oi 1 .5 **j M to ^lessee 3 .^ to .^ .^ .„ •5:5 io vcT H fO ro cs t^ M CO IH to 1^ M Tt 00 M o to,^ §1 ^ 2!^ to to ■* CO CO M VO '-' . M 11 to«i^ 2 cs vO lO ''^ CO 1 1 ^« « M to M H r- I-" II go .« .« .» ^ .^ en" G en K 10 M rf 5 • •" _^ . M 1-1 M M VO tOv5 ';^ M t^ „ 1 1 O "!■* HN OO „• M 1 1 O H* rv^ O CO •* 1 t^ ■* On < OS o w go & 111 ^ '^ S ° 1 1 1 111 M M rt VO 1 1 1 o III 2 " l^^l 1 1 1 I 1 :? ^ i o 1 ! 1 Honors, Degrees, and Indian Names loi GENERAL ATHLETICS {Continued) ATHLETIC SPECIALTIES (Open to those only who are over 21.) Run 10 miles, coup. 80 m., g. coup. 70 m., Record S2 m. 38-1 s. " IS 2 " (< i| K " I h. 27 " III " " 20 3 " (( 2^ '* 2 '' 13 u u " 30 4l" (( 4 a " 3 "36 u 3^" " 40 6^" " 6 ii " 5 " 20-1 " SO 9 " (( 8 a " 7 !! ^9 "47 " " 75 16 " (( 14 a " 12 " 20 " 10 " " 100 " 24 " (( 21 " . ^7 ''36 " 14 " Walk 10 miles, coup. if hrs . g. coup. i| h. " I h. 17 m. 405 s. " 15 3 " (< 2l " " 2 " 14 44 " 20 « 4 " (( 3f (( " 3 " 8 " ID " " 25 << 5 " " 44 (( " 4 " 3 "35 " " 30 << 7l" (( 61 « " 5 " 33 U g u " 40 (( 10 " (( 9 (C " 7 W ^5 '>! :: " SO " 13 " <( 12 (I " 9 " 29 " 22 " " 75 (( 18 " << i6i (( " IS " "15 " " 100 11 30 " (< 25 " " 21 " -42 " Skateso (( 5 " « 4 <( " 3 " 15 " S9l s. " 75 li 7^" " 6 " " 5 " 19 " i6f " " 100 a 12 " << 10 <( " 7 " II " 38i" Swim 5 a 4 " a 3^ (( " 2 "58 " or* " 10 " in any time. " 15 grand coup in any time Bicycle 100 miles in 24 hrs , coup " 200 ' in 24 hrs.. grand coup (A cc. to L. A. W. rules) Weight-throwing. Throw the 56-lb. weight from a 7-ft. circle: coup 22 ft.; grand coup 28 ft.; Rec. 38 ft. yf in. Dumb-bell. Pushing up one 50-lb. dumb-bell with one hand to full arm length above the shoulder: 15 times for coup; 30 times, grand coup; Rec. 94 times. Ditto with lOo-lb. dumb-bell: 5 times, coup; 10 times, grand coup; Rec. 20 times. Ditto with two loo-ib. dumb-bells once; one in each hand, same time grand coup. To turn a wheel, coup. I02 The Book of Woodcraft Handspring. To throw a tumbler or 4-legged hand- spring, 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 in water of natural temperature anywhere north of N. Lat. 30, or south of S. Lat. 30, for 300 days in the year; a grand coup for 365 days. Sailing. To have sailed any two-man craft for 30 successive days, 12 hours a day at the wheel — the other man 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 and back 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 bale her alone. A grand coup, when they make their paddling coup, spill, right, and bale the canoe alone, three times in succession, and have run a rapid that falls 6 feet in 200 yards. Canoe-camper. To have made a continuous canoe trip of 500 miles, sleeping out every night, coup; 1,000 miles of the same, grand coup. Saddle-camper. To have made a continuous saddle trip of 500 miles, sleeping out every night, co^ip', 1,000 miles, grand coup. Camper. A coup, for passing 30 successive nights out of doors, never once sleeping under shingles, but in tent, Honors^ Degrees, and Indian Names 103 teepee, or bivouac, every night. A grand coup, for 60 nights of the same. Lone-tramper. A coup, for traveling alone, on foot, 100 miles, carrying one's outfit, sleeping out every night; a grand coup, for 200 miles. Gang-tramper. A coup, for traveling 150 miles on foot with a party, carrying one's own outfit, sleeping out every night; a grand coup, for 250 miles. Ski-man. To have traveled 6 miles in an hour, 40 miles in one day, covered 40 feet in a jump, and traveled 500 miles all told, counts a coup. To have traveled 7 miles in an hour 50 miles in one day, made a 50-foot jump, and traveled 1,000 miles all told, counts a grand coup. Arctic Traveler. A coup, for entering the Arctic Circle by sea; a grand coup, by land. Tropic Traveler. A coup, for crossing the Equator by sea 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. To have 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 double honors; one for climb, one for first climb. For lads (i.e., over 14 and under 18.) I04 The Book of Woodcraft COUP In Great Britain — Ben Macdhuie, Ben Nevis, Ben Lomond, Ben Cruachan, Snowdon, Scarfell. In Europe — Vesuvius, Breithorn. In North America — Mt. Washington; Electric Peak, Wyo. GRAND COUP In Europe — Mt. Blanc, Monte Viso, Etna, Monte Rosa. In North America — Pike's Peak, Shasta, Adams. hi Asia — Fujiyama; Tabor. Add to this all the honor list of next. For men {i.e., all over i8.) COUP In Europe — Mt. Blanc, Monte Rosa, Monte Viso, Ecrins, Grand Paradis, Jungfrau, Finsteraarhorn, Wetter- horn, Bernina, Ortler, Gross Glockner, Matterhorn from Zermatt. In North America — St. Helen's, Adams, Shasta, Hood, Rainier, Mt. Shaughnessy, Mt. Stephen, Popocatepetl; Orizaba. GRAND COUP In Europe — Meije, Aig. du Grepon, 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, Grand Teton, Mt. McKinley. Any peak in Alaska over 13,000 feet high. In South America — Chimborazo, Cotopaxi, Illimani, Aconcagua. Honors^ Degrees^ and Indian Names 105 In 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 sport applies to the rifle only (and its understudy the revolver). The scatter-gun has no oflicial existence for us. It is ruination to the marksman's power and should be abolished. A rifle range is a desirable adjunct to all grown-up camps. Honors awarded according to the army standards. Revolver-shot. Target 4x4 ft. Bull's eye 8 inches (counts 4 points). Inner ring 2 feet (3 points). Outer, the rest of target (2 points). Distance, 30 yards. 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 but one, according to militia standards, a coup; to be an expert rifleman of the highest rank, a grand coup. EYESIGHT To spot the Rabbit three times out of five at 60 yards, also to distinguish and map out correctly six Pleiades and see clearly the ^'Pappoose (Alcor) on the Squaw's (Mizar) back," counts a coup; to spot the Rabbit three times out of five at 70 yards and seven Pleiades and the Pappoose, counts a far sight grand coup. (Those who habitually wear glasses may use them in this test.) (See "Far-sight," among the games.) To make a 75 score in ten tries in the game of Quick- sight, with ten counters, counts coup; a 95 score counts io6 The Book of Woodcraft a 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 in our list of national outdoor sports, it should be elevated to a higher plane by the adoption of these rules, because they tend to give the utmost prominence to the many ad- mirable features of the chase, and at the same time reduce the total sum of destruction. To have gone alone into the haunts of big game, that is to 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 absolute accordance with the game laws, any of the following kinds of game (or others of a corresponding character), counts honors as below: Each species counts one coup; that is, one Tiger would count one coup, ten Tigers would not count any more, and when he gets his Tiger, his Moose, etc., the sportsman is supposed to stop so far as that species is concerned. The presence of a professional hunter reduces a grand coup to a coup, and if he took any part in the actual killing it does not count at all. A native gun-bearer is not nec- essarily a professional guide. COUP Black Bear (d) Water-buck Puma (d) Deer Gray Wolf (d) Moose, Wapiti, etc. Wild Boar, otherwise than Tiger (from elephant-back with spear (d) or Machan) Caribou 14-foot Crocodile or AlHgator Honors, Degrees, and Indian Names 107 GRAND COUP Elephant Hippopotamus Lion Moose (by stalking) Tiger (without help of ele- Mountain Goat phants) Mountain Sheep, adult ram Jaguar Chamois Leopard Himalayan Tahr, adult male Puma Gray Wolf Rhinoceros Grizzly Bear Indian Bison Spectacled Bear African Buffalo Wild Boar, with spear, etc. Gorilla Sword fish, 15 feet long, Okapi from small boat Class IL White Honors CAMPERCRAFT AND SCOUTING Bee-line. Come to camp through strange woods from a point one mile off and return in 30 minutes, for coup; in 20 for grand coup. Match-fire. Light 15 campfires in succession with 15 matches, all in different places, all with stuff found in the woods 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 two are on wet days, it counts grand coup. Flint and Steel Fire. To Hght 15 campfires in succession with wildwood tinder, one at least on a wet day, and none to take over a minute from striking the flint, to having the blazes, coup; if all 15 are done on one day, or if he does 30 fires in unbroken succession, two at least on wet days, and in no case more than half a minute from strike to blaze, grand coup. io8 The Book of Woodcraft Rubbing-stick Fire. Light a fire with a fire-drill or rub- bing-sticks, with material of one's own gathering, counts coup; to do it in one minute counts grand coup. Water Boiling. Boil one quart of water in a 2 -quart pail in 1 1 minutes for coup; in 9 minutes for grand coup. Allowed one log, one match, one axe or hatchet. The water is boiling when jumping and bubbling all over the surface. Axeman. To chop down three 6-inch trees in succession in 60 seconds each, throwing them to drive each a given stake, 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 10 throws of the lasso, counts coup; to catch 10 on the range in 10 throws counts a grand coup. Lasso. To catch a horse or beef by each of his four feet in four successive throws, grand coup. Lasso. To catch, throw, and ''hog- tie" a beef or horse in 2 J minutes for coup, in ij minutes for grand coup. The record is said to be 40 seconds. Diamond Hitch. Pack a horse with not less than 100 pounds of stuff, with diamond hitch, to hold during 8 hours 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 average error, for coup; 10 per cent, for grand coup. Height and Weight Guessing. To guess the height of 10 trees or other high things, and the weight of 10 stones or 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 trees without climbing, or 10 distances across a river, etc., with- Honors, Degrees, and Indian Names 109 out crossing, within 10 per cent, of average error, for coup; 5 per cent, for grand coup. Tools: an axe and a pocket rule only. Star Gazing. Know and name 15 star groups, for coup; know 20 star groups and tell the names and something about at least one star in each, for grand coup. Latitude. Take the latitude from the stars at night with a cart wheel, or some home-made instrument, 10 times from 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 gravid coup for having passed the Royal Geographical Society's examination of ''expert traveler." Red Cross. A grand coup for having passed the Red Cross examination of first aid to the wounded. Life Saving: For passing the U. S. Vol. Life Saving Corps diploma test for Hfe saving in the water, a coup. For the same and an actual rescue, grand coup. Throwing Life Buoy: For those under 18: To throw it 40 feet within 10 feet of the mark, is coup; the same but 45 feet within 5 feet of the mark is grand coup. In each case 3 out of 5. For those over 18: To throw it 55 feet within 10 feet of the mark is coup; 60 feet within 5 feet of the mark is grand coup. In each case 3 times out of 5 . Boat-builder. Build a boat that will carry two men and that can be paddled, rowed, or sailed by them 6 miles an hour, coup; 7 miles an hour, grand coup. Birch Canoe. To have made a birch canoe that has traveled, with at least one man aboard, 100 miles or more in safety, grand coup. In Sign-talking to know and use correctly 200 signs for coup; 400 signs, grand coup. no The Book of Woodcraft Wigwag or Myer Signaling. To know this code and signal, as well as receive a message a quarter mile off, at the rate of lo words a minute, for coup. The same, at a mile, 24 words a minute, for gravid coup. Morse Code. The same. Trailing. Know and clearly discriminate the tracks of 25 of our common wild quadrupeds, also trail one for a mile and secure it, without aid of snow, coup. Similarly dis- criminate 50 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 with 4 cords all straight, and bound at the edges, for grand coup. Cooking. Cook 12 digestible meals for at least three persons, using ordinary camp outfit, coup. Or 21 meals and in addition make good bread each day for grand coup. Wilderness Cooking. Make and bake bread, fry fish or 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 or grand coup, according to merit. Tent or Teepee. Make a two-man tent or an 8-foot teepee, or better, single handed and set them up; for coup or grand coup, according to merit. Latrine. To have made and run for three days a perfect latrine in Army fashion, coup or grand coup, according to merit. Basket. To have made a serviceable basket of wild- wood materials and not less than 5 inches across; for coup or gra7td 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 iii Blazes and Signs. Make the 4 usual Indian Signs or Blazes on tree trunk, in twigs, grass, stones, give the smoke signals, and add 25 other signs or pictographs used by the Indians. Coup or grand coup, according to merit. Herald. Open and lead the Council, light the sacred fire, performing the Peace Pipe ceremony and the Naming ceremony. Know three Indian dances songs and the Omaha Invocation. Coup or grand coup, according to merit. Dancer. Know three Indian dancing songs and be able to dance and teach the Snake dance, the War dance, the Caribou dance and the Scalp dance, for coup. Add the New Sun dance, the Seneca War dance and the Dog dance for grand coup. Peace Messenger. Know 100 signs of the Sign Language and translate into EngHsh from any other language sen- tences amounting to 300 words, coup. Know 200 signs and translate from two languages, grand coup. Indian Clock. Make an Indian clock, that is, a sun- dial, that works. Coup or grand coup, according to merit. Map. Make a correct map of a region one mile long, J mile wide, such as a mile of highway, taking in J of a mile on each side, marking every house, fence, hill, and prominent tree, etc. When there is a stream, indicate the size, speed, gallons it runs per hour and bridges. Coup or grand coup, according ito merit. '^weat Lodge. Make and use properly a Sweat Lodge three times in one week, in two of the times it may be given to another person for coup. Run a Sweat Lodge successfully for one month, treating at least a dozen patients, grand coup. Bow and Arrows. Make a bow and 6 arrows that will carry 100 yards, coup; 150 yards, grand coup. Tomtom. Make and decorate a iovatoTd', coup 01 grand coup, according to merit. 112 The Book of Woodcraft ARCHERY (Revised by Will H. Thompson, of Seattle, Wash.) Make a total score of 300 with 60 shots (in one or two meets), 4-foot target at 40 yards (or 3-foot target at 30 yards), for coup; make 400 for grand coup. Shoot so fast and far as to have 6 arrows in the air at once, for coup; 7, for grand coup. (According to Catlin, the record is 8.) For children (under 10), to send an arrow 90 yards, coup; 115 yards, grand coup. For boys (10 to 14), to send an arrow 125 yards, coup; 150 grand coup. For lads (14 to 18), 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 4 c; yards, cotip; 55 yards, grand coup " Lads '' 60 " '' 70 '' (The heart is 9 inches across.) To cover a mile: Children in 19 shots for coup; 15 shots for grand coup Boys " 14 " " " II '' '' " Lads " 10 " " " 9 " '' " Men " 8 '' " '' 7 '' " " LONG RANGE, CLOUT, OR FLIGHT SHOOTING Lads. Three-foot target at 130 yards, if possible on a Steep hillside. In the target is a bull's eye, and counts . . 9 Within 3 feet of outside of target '' 9 12 Honors, Degrees, and Indian Names 113 Coup 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 a steep hillside. In the target is a bull's eye, and counts Within 6 feet of outside of target << . << li H (( (( 18 24 Coup for 300 at 60 consecutive shots. Grand coup for 400 at 60 consecutive shots. (In one or two meets.) FISHING (By Dr. Henry van Dyke, Author of ''Little Rivers," *' Fisherman's Luck," etc.) (Boys are those under 14; lads 14 to 18; men 18 and over.) Tackle-making. Boys: To make a 6-foot leader of clean gut, with smooth knots to stand a strain of 5 lbs., coup. To tie 6 different flies, of regular patterns, on num- ber 8-12 hooks, and take trout with each of them, by day- light casting, in clear water, grand coup. Lads: To make a bait rod of 3 joints, straight and sound, 14 oz. or less in weight, 10 feet or less in length, to stand a strain of i| lbs. at the tip, 13 lbs. at the grip, coup. To make a jointed fly-rod 8-10 feet long, 4-6 ozs. in weight, capable of casting a fly 60 feet, grand coup. Fly-fishing. Boys and lads: To take with the fly, un- assisted, a 3-lb. trout or black bass, on a rod not more than 5 oz. in weight, coup. To take a 5-lb. trout or black bass or a 4-lb. landlocked salmon under the same conditions, grand coup. 114 The Book of Woodcraft Men: To hook and land with the fly, unassisted, without net or gaff, a trout or landlocked salmon over 4 lbs., or a salmon over 12 lbs., coup. To take, under the same condi- tions, a salmon over 25 lbs., grand coup. General Fishing. Boys, lads, and men: To 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 pounds equals or exceeds that of the rod in ounces, coup. To take under the same conditions a game fish that is double in pounds the ounces of the rod, grand coup. Indoor Fly-casting. Boys: To cast a fly with a rod of 5 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 rotten spot 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, overhead casting, tournament style: Child 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, if cast is made with the wind. If a wooden plug is used instead of the dummy frog, add 30 per cent, to each distance. Honors, Degrees, and Indian Names 115 Class III* Blue Honors* NATURE STUDY — VERTEBRATES (Revised by Frank M. Chapman, of the American Museum of Natural History, New York City,) Know and name correctly 25 native wild quadrupeds, for coup; know and name correctly 50, and tell something about each, for grand coup. Know and draw unmistakable pictures of 25 tracks of our four-foot animals, for coup; of 50 for grand coup. Know and name correctly 100 of our native birds as seen mounted in a museum, the female and young to count separately, when they are wholly 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 different snakes, tell which are poi- sonous, for coup; 20 snakes for grand coup. Know and name correctly 10 Batrachians for coup; 20 for 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 grand coup. ii6 The Book of Woodcraft Know and name correctly, i.e., with the accepted English names, according to any standard authority, 25 trees, and tell something interesting about them, counts coup; 50 for grand coup. Know and name correctly 50 of our wild flowers, for coup; 100 for grand coup. Know and name correctly 25 of our wild ferns, for coup; 50 for grand coup. Know and name correctly 25 of our native mosses, for coup; 50 for grand coup. Know and name 50 common toadstools or mushrooms, for coup; 100 for grand coup. GEOLOGY, ETC. (Revised by Prof. Charles D. Walcott, Secretary, Smith- sonian Institution.) Paleontology. Know and name, referring to their proper strata, 50 native fossils, for coup; 100 for grand coup. Mineralogy. Know and name 50 minerals, for coup; or 100 for grand coup. Geology. Know and name and describe the 14 great divisions of the earth's crust, according to Geikie, also define 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, anti- cHnal, syncHnal, 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 in America, New York.) Make a good recognizable photograph of any wild bird larger than a robin, while on its nest, for coup.. With image 3 inches long for grand coup. Honors^ Degrees^ and Indian Names 117 Make a good photograph of a Ruffed Grouse drumming, a Prairie chicken dancing, a Woodcock, or a Wild Turkey strutting, for grand coup. Make a good recognizable photograph of a wild animal in the air, for coup, or grand coup, according to merit. Ditto for a fish. Get a good photograph of any large wild animal in its native surroundings, and not looking at you, for coup or grand coup, according to merit. (As these are tests of woodcraft, menagerie animals do not count.) THE DEGREES IN WOODCRAFT With standards for the Big Lodge (Kitchi Wigwam) . And with the standards for the Little Lodge (Pangi Wigwam) added in parenthesis. Those for the Medicine Lodge (Mashkiki Wigwam) would be the same as for the Big Lodge, if any are desired 1— ::r — -,^- 7-.:^ ;~- p — 1 - — - — ^Mi — ^ :— IJMJ ^-=. w 'V'T'li'V;-^ 1 Tiirr.;.. 'i,,i Bead-badges The badges may be worn across the arm in the fashion of the white man; or in a band across the breast or down the 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 Woodcraft Athlete Camper Camp Cook Camp Craftsman Camp Doctor Canoeman Fisherman mil Forester Frontier Scout Gleeman Herald Horseman Hunter ^ '■•■ '^ Mountameer Pathfinder Runner i Sharpshooter Star Wiseman Swimmer Traveler iiUiilM mriiTTTT ^ Red Green J5 5S-!3;j'::..>.>: li Village Scout White Woodcraft Wise Woodman «: Honors, Degrees, and Indian Names 119 ^ 2 i t z 3 (A (>4 H -^ C/3 ^ rt ^ g ^ «! 6 e 5^ M n ^ g ^ < i 1 •2« V bo ^ il i <.5P 1^ g- ^1 ^ s s n 00 pi 5i .J S^ 0< w 1 i-i +J 00 10 -"too CO fO t^CO t^ Q 10 O.S & " " 2 c3 M CO a z & M Q H (O 1 ■^'ij (N fOTtt^coOfO-) u H H 1^ m| M mmm MMlrtt^lOONCOl a z i) M fO 1 t^O 'ZJ rt PO M fOO fOio£55 1 loOOQiol M 1 M M M M .SI •^VO loco e< 1 w •g 1 - •^•g^'^d'^^ 1 1 1 U^^ ^ ^ 1 Tt ■tf'in t>. >;» lo . 10 M t^Mj^ijM M rfiorJ-^-W -1 z > Walk I mile in Run 100 yards Skate 100 " Swim " " Paddle i mile Row I " Running broad jump " high Standing broad jump " high Chin the bar Push up from floor (no swing) Rope climb (hands only) Shot put 8 lbs. Potato race 8 p's, 2 yds apart, 5 yd fijiish Throwing regulation baseball Batting baseball Throwing lacrosse ball Kicking football (place kick) / Put up 5 lb. dumb-bell I20 CAMPER {Gaheshiked) The Degree of Camper may be conferred on those who take lo of these tests: *i. Can Hght 15 fires in succession with 15 matches, at different places, one, at least, on a wet day. (10 for L. L.) 2 . Have put up a 2 -man tent alone, ten times, for actual service, ready for storms. (5 times for L. L.) 3. Can make the fire with rubbing-sticks of own prepa- ration. 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. for L. L.) *5 . Have made a willow bed, or a rush mat, or an equally good one of wild material. 6. Have made a waterproof roof of wildwood materials. 7. Have cooked 21 digestible meals with ordinary camp outfits, for at least three persons. (12 meals for L. L.) 8. Kiiow how to make a raft. *9. Know how to choose a camp site and how to prepare for rain. *io. Know how to build a latrine (toilet). *ii. Know how to dispose of the camp garbage and refuse. *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 of a camp of five or more for seven suns (one week) and kept all going in good shape. Honors, Degrees, and Indian Names 121 CAMP COOK {Chahakwed) The Degree of Camp Cook is conferred on those who take 6 of these tests: I. Can make a good fireplace of wood, of stone, sod, or earth. *2. Light 15 fires with 15 successive matches, one on a wet day. (10 fires and 10 matches for L. L.) *3. Cook 5 batches of good bread in a Dutch oven. (3 for L. L.) 4. Cook 5 batches of good bread without any utensils but a hatchet. (3 for L. L.) *5. Cook 21 digestible meals over campfire for a party of 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 or fish, roast meat or boiled potatoes without any utensils or tools but a hatchet. 8. Have trained a class in cooking; showing and making them do it properly. CAMP CRAFTSMAN {Enokid) The Degree of Camp Craftsman may be conferred on those who 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, etc., and know the various parts of harness. 4. Can patch a garment. 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 with it a given stake. 17. Cut down a 6-inch tree, and chop and split it into stove wood, using axe only. 18. Cut and fiat with 2 true surfaces a railway tie 8 feet long, 9-inch face and 6 inches thick, using axe only. *i9. Distinguish between rip saw, crosscut, keyhole saw, 2-handed crosscut and show how they are used. *2o. Show the right and wrong way of putting nails into two boards, one of which is to be fastened across the 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 take 20 out of these tests: *i. Can demonstrate the Schaefer method of resuscita- tion. 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 with severe arterial hemorrhage. 5. Treat mangled injury of the leg without severe hemorrhage. 6. Demonstrate treatment for rupture of varicose veins of the leg with severe hemorrhage. 7. Show treatment for bite of finger by mad dog. 8. Demonstrate rescue of person in contact with elec- tric wire. 9. Apply tourniquet to a principal artery. 10. State chief difference between carbolic poisoning and 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 in the order of their importance, five rules to govern the care of his health. 14. Be able to tell the difference in effect of a cold and hot bath. *i5. Describe the effect of alcohol and tobacco on the growing 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 following diseases are: tuberculosis, typhoid, malaria. 2 1 . Tell what should be done to a house which has been occupied by a person who has had a contagious disease. 22. Tell how they may cooperate with the board of health in preventing disease. 23. Describe the method used in their community in disposing of garbage and the evil effect of flies. *24. Know how to treat for bad sunburn. 124 The Book of Woodcraft 25. 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 under- go a medical examination. 28. Must know what wood herbs, etc., or camp staples will produce sweat, purge, vomit, or warmth; what will make a quick poultice which will check diarrhoea, etc. *29. Know poison ivy, sumac, oak, etc., and the proper treatment for cases of poisoning by these. 30. Make, use, and teach others to use, the Indian Sweat Lodge. 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 take 15 of these tests: *i. Can tie rapidly 6 different useful knots. (4 in L. L.) 2. SpHce ropes. 3. Can find, collect, prepare and use ''wattap," that is spruce roots for canoe binding, etc. 4. Can find, collect, prepare and use gum for canoe gumming. 5. Use a palm and needle. 6. Fling a rope coil. *7. Row, pole, scull, and steer a boat; also bring a canoe or 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. 1 1 . Repair a birch-bark or canvas canoe. Honors^ Degrees, and Indian Names 125 1 2 . Must know the laws of mooring, beaching, caching, or portaging a canoe, also how to sit in it and how to change seats 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 successive days, 1 2 hours a day at the wheel — the other man not a professional sailor. *i6. Have paddled (single) a canoe on dead water, i mile in 12 min. (15 min. L. L.) 17. Have spilled the canoe and got into her again, and baled her without help. 18. Have taken canoe camper's honor, that is made a continuous canoe or rowboat trip of at least 500 miles, 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. 2 1 . Can steer by compass. 22. Have taught a class to handle a canoe. FISHERMAN {Gagoiked) The Degree of Fisherman may be conferred on those who take 9 of these tests: *i. Catch and name 10 different species of fish: salmon or trout to be taken with flies; bass, pickerel, or pike to be caught with rod or reel, muskallonge to be caught by trolling. (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 a strain of i| lbs. at the tip, 13 lbs. at the grip. Or else 126 The Book of Woodcraft make 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 fish found in North American waters, and give a complete list of the fishes ascertained by himself to inhabit a given body of water. (15 for L. L.) 4. Give the history of the young of any species of wild fish from the time of hatching until the adult stage is reached. 5. Make a net and catch a fish in it. 6. Llake a turtle trap and catch a turtle in it. *7. Make a 6-foot leader of clean gut, with smooth knots to stand a strain of 5 lbs. *8. Take with the fly, unassisted, a 3-lb. trout, land- locked salmon, or bass, or a 12 lb. salmon, on a rod not more than 5 oz. in weight. 9. Or else take on a rod, without assistance in hooking, pla}'ing, or landing a trout, black bass, pike (muscallonge), grayling, salmon, bluefish, weakfish, striped bass, kingfish, sheepshead, or other game fish, whose weight in pounds equals or exceeds that of the rod in ounces. 10. Cast a fly with a rod of 5 oz. or less, not over 10 feet long, 65 feet. Or, with J-oz. dummy frog, 5-foot rod, outdoors, overhead casting, tournament style, send it 80 feet if under 18, no if over. 11. Swim a hundred yards. 12. Paddle (single) a canoe i mile in 12 minutes. (15 for L. L.) 13. Row without help i mile in 10 minutes. (14 for L. L.) FORESTER (Mitigu^akid) The Degree of Forester may be conferred on those who take 18 of these tests: Honor St Degrees^ and Indian Names 127 *i. Can identify 25 kinds of trees when in leaf, or 15 kinds of deciduous (broad leaf) trees in winter, and tell some of the uses of each. (15 for L. L.) 2. Identify 12 kinds of shrubs. (8 for L. L.) 3. Collect and identify samples of 30 kinds of wood and be able to tell some of their uses and peculiar properties. (i2forL. L.) 4. Determine the height, and estimate the amount of timber, 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 correctly named. (30 for L. L.) *7. Can recognize in the forest all important commercial trees in his neighborhood. 8. Can distinguish the lumber from each and tell for what purpose each is best suited. 9. Can tell the age of old blazes on trees which mark a boundary or trail. *io. Can recognize the difference in the forest between good and bad logging, giving reasons why one is good and another 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. *i3. Knows how to fight fires in hilly or in flat country. 14. Knows the effect upon stream-flow of the destruc- tion of forests at head waters. 15. Knows what are the 4 great uses of water in streams. 16. Knows what causes the pollution of streams, and how it can best be stopped. 17. Knows how, in general, water-power is developed. 128 The Book of Woodcraft i8. Can tell, for a given piece of farm land, whether it is best suited for use as a farm or forest, and why. 19. Can point out examples of erosion, and tell how to stop it. 20. Can estimate closely how much timber and how much cordwood is in a given acre of woods. 21. Name 6 trees that will float when green, and 6 that will not. *22. Know something of the relation of birds and quad- rupeds to forest trees. 23. Can fell a 6-inch tree in 60 seconds, driving with it a given stake. (2 min., and to fall within 2 feet of a stake, for L. L.) 24. Have made 100 trees grow where none grew here- tofore. (25 for L. L.) 25. Have camped in the woods for 30 nights. 26. Have taught a class the rudiments in forestry. FRONTIER SCOUT {Gimah ) The Degree of Frontier Scout may be conferred on those who 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 129 GLEEMAN OR CAMP CONJURER {Nagamed) The Degree of Gleeman is conferred on those who take 8 of these tests: *i. Can open and lead the Council. *2. Light the Sacred Fire with rubbing-sticks. *3. Know 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, the Snake dance. 7. Can tell many stories. 8. And know the art of ^'making medicine," which is the making of goodfellowship by seeking out talent, select- ing and leading it and stopping without offending those who are not helpful. 9. Know how to conduct in initiations and have the wisdom to stop them in decent season. 10. As well as to sing the Good-night song when good- night time has come. *ii. Have camped out 30 nights. 12. Teach some one else to run the Council. 13. Teach a dance to a sufficient number to give it- HERALD OR CRIER {Bihaged) The Degree of Herald is conferred on those who take 10 of these tests: 1. Can walk i mile in 11 min. (15 for L. L.) 2. *' ''30 '' ''i2hrs. (Not open to L. L.) I30 The Book of Woodcraft 3. Can run 100 yds. in 13 sec. (14 for L. L.) 4. *' '' I mile in 5 J 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 follow- ing systems of signaling: Semaphore, Morse, or Myer, not fewer than 24 letters per minute. (12 letters for L. L.) 8. Make correct smoke signals meaning *'Camp is here," ^'I am Lost," ''AU well," ^'AU come to Council." *g. Can talk Sign Talk, knowing at least 400 signs. (200 for 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 a page 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 the proper way of saluting, etc. 15. Have taught half a dozen fellow^s to quaUfy. HORSEMAN (Bebamomigod) The Degree of Horseman may be conferred on those who take 10 of these tests: *i. Show that they are at home in a saddle and can ride at 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 12 throws of the lasso. 4. Know how to water and feed and to what amount, and how to groom a horse properly. Honors, Degrees, and Indian Names 131 5. Know how to harness a horse correctly in single or double harness and to drive. *6. Can pack 100 lbs. of stuff with diamond hitch, to stay during 4 hours of travel or 2 miles of trotting. (2 hours or i mile for L. L.) 7. Have a knowledge of the power of endurance of horses at work and know the local regulations concerning driving. 8. Know the management and care of horses. *9. Can identify unsoundness and blemishes. 10. Know the evils of bearing or check reins and of ill- fitting harness or saddlery. 1 1 . Know two common causes of, and proper remedies for, lameness, and know to whom he should refer cases of cruelty and abuse. 12. Are able to judge as to the weight, height, and age of 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 fol- lowing: wounds, fractures and sprains, exhaustion, choking, lameness. 16. Understand horseshoeing. *i7. Can clear a 4-foot hurdle and an 8-foot water jump. 18. Pick up their hat from the ground going at full gallop on a horse not less than 13 hands high. (11 hands for L. L.) HUNTER {Gaossed.) The Degree of Hunter may be conferred on those who take 14 of these tests: 1. Can walk i mile in 11 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 Woodcraft 4. 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 5 at 60 yards. 7. " see and map out 6 Pleiades. 8. " see the Pappoose on the Squaw's back (spec- tacles allowed if habitually worn.) (See p. 204.) *g. Have killed according to the Campfire Law (p. 106), any one big game animal. *io. Have got a good photograph of a big game animal wild in its native surroundings. *ii. Know and name correctly 25 native wild quad- rupeds. (15 for L. L.) 12. Know and name correctly 50 wild birds in the field and their nests. (30 for L. L.) *i3. Know and clearly discriminate the tracks of 25 of our common wild quadrupeds. (15 for L. L.) 14. Can trail an animal or else iron track prints for half a mile without aid of snow. (Snow allowed in L. L.) 15. Have won honors with rifle. That is, be a marks- man according to the rules of the National Rifle Association. 16. With bow make a total score of 300 points at 60 yards, standard target (see p. 112). (25 points for L. L.) *i7. Have caught alive and uninjured with his own make of trap one wild quadruped and one wild bird. *i8. Know the Pole Star and 15 star groups. (10 star groups in L. L.) 19. Have taught any one of these but the first 9 to some other brave. MOUNTAINEER (Wadjiwed) The Degree of Mountaineer may be conferred on those who take 8 of these tests: Honors^ Degrees, and Indian Names 133 *i. Take two honors at least in the list of mountain- climbing (see p. 103). (One in L. L.) 2 . Have camped out at least 30 nights in the mountains. 3. Know, name and describe the 14 great divisions of the earth's crust (according to Geikie). (Any 8 for L. L.) *4. Know and name 25 different kinds of rock. (10 in. L. L.) *5. 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 moun- tains. (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 the mountains of at least 100 miles, sleeping out every night. (Companion and horse allowed in L. L.) 10. Can swim 100 yards. PATHFINDER OR SCOUT {Mikan) The Degree of Pathfinder is conferred on those who take 12 of these tests: I. Know every land bypath and short cut for a dis- tance of at least 2 miles in every direction around your local headquarters in the country, (i mile in L. L.) *2. Have a general knowledge of the district within a 5-mile radius of his local headquarters, so as to be able to guide people at any time, by day or night. (2 miles for L.L.) 3. Know the general direction and population of the 5 principal neighboring towns and be able to give strangers correct 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 Woodcraft must 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 tlie nearest police station, hospital, doctor, fire alarm, fire hydrant, telegraph and telephone offices, and railroad stations are. *7. Know sometliing of tlie history of tlie place, its principal public buildings, such as town or city hall, post- office, scliools, and churches. 8. As much as possible of tlie above information should be entered on a large scale map. 9. Fell a 6-inch tree or pole in a prescribed direction so as 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 togetlier for scaffolding. *i2. Build a modem bridge or derrick. 13. Make a camp kitchen. 14. Build a shack or cabin of one kind or another suit- able for three occupants. 15. Walk I mile in 11 minutes. (15 for L. L.) 16. Run 100 yards in 13 seconds. (,Xot open for L. L.) 17. Run 50 yards in 7! seconds. (Not open to L. L.) iS. STsim 100 yards. SCOUT RUNNER {Kc€-if7V-sah'-bee) The Degree of Scout Runner is conferred on those who take 9 of tliese tests: *i. Can walk i mile in 11 minutes. (14 in L. L.) *2. " ^'30 miles in 12 hours. (Not open to L. L.) 4 *5 *6 Honors, Degrees, and Indian Names 135 3. Can run 100 yards in 13 seconds. (Not open to L.) ^' run 50 yards in 7^ seconds (Not open to B. L.) " " I mile in 5^ minutes. (Not open to L. L.) " swim 100 yards. " paddle a canoe i mile in 12 minutes. (15 in L. L.) Know the Semaphore or Wigwag or Myer code and take as well as receive a message at the rate of at least 24 letters a minute. *9. Know 200 signs of the Sign Language. (100 in L. L.) 10. Know the 25 secret signs and blazes of the Indian code (15 in L. L.) *ii. Have slept out 30 nights. 12. Know and can clearly discriminate the track of 25 of our common wild quadrupeds ; also trail for a mile without snow, till near enough to photograph or bag it. (Snow allowed in L. L.) 13. Must have carried a letter 3 times over a mile of enemy'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 take 7 of these tests: *i. Qualify as in ^'marksman" with the rifle in accord- ance wdth the regulations of the National Rifle Association. *2. Make a bow and arrow which wdll shoot a distance of 100 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 and arrow in one or two meets, using standard 4-foot target at 40 yards or 3-foot target at 30 yards. (300 in L. L.) 136 The Book of Woodcraft 5. Make a total score of 300 with 72 arrows, using stand- ard 4-foot target at a distance of 50 yards, or 3-foot target at 36 yards. (250 for L. L.) 6. Shoot so far and fast as to have six arrows in the air at once. (5 in L. L.) 7. See and map out 6 Pleiades. 8. See the Pappoose on the Squaw's back in the Dipper Handle. 9. Spot the Rabbit 3 times at 60 yards. STAR WISEMAN (Gijiged) The Degree of Star Wiseman may be conferred on those who take 7 of these tests: *i. Have a general knowledge of the nature and move- ments of 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 the Pole Star in case of that star being obscured by clouds. 4. Can tell the hour of the night by the stars and moon. 5. Know and can name 20 of the chief stars. (15 in L. L.) 6. Know, name and can point out 3 of the planets, (i in L. L.) 7. Have a general knowledge of the positions and move- ments of the earth, sun, and moon. 8. Have a general knowedge of tides, ecHpses, meteors, comets, sun-spots, and planets. *9. Take the latitude from the stars with home-made instruments, within i degree of error. (2 degrees in L. L.) *io. Make a sundial that works. Honors, Degrees, and Indian Names 137 SWIMMER (Shingebis) The Degree of Swimmer may be conferred on those who take 8 of these tests: *i. Can swim 100 yards. 2. Swim on the back 50 feet. (25 for L. L.) *3. Swim 50 feet with shoes and clothes on. (25 for L. L.) *4. Demonstrate 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 bring from bottom to surface a loose bag of sand weighing 5 lb. (4 to 7 feet and 3 lb. for L. L.) *7. Demonstrate on land five methods of release from a drowning person who clutches you. 8. Demonstrate in the water two methods of release. 9 Demonstrate the Schaefer method of resuscitation (prone pressure). 10. 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 who take 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 Dipper and the Little Bear. (10 in L. L.) 138 The Book of Woodcraft *5. Have camped out in at least 10 different States or countries. 6. Have entered the Arctic or Antarctic circles. 7. Have crossed the Equator. 8. Can take exact latitude and longitude with instru- ments. *9. Can take latitude within 2 degrees of error, with home-made instruments. 10. Have made a compass survey of 100 miles of coun- 11. Have traveled at least 100,000 miles by rail or steamship or other means. *i2. Have traveled 500 miles on foot, by bicycle, by canoe, or in saddle, camping out. 13. Know 200 signs of the Sign Language. (100 for L. L.) 14. Can make himself comfortable in the woods with only 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 who take 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. *;. Know what to do in case of panic. Honors^ Degrees^ and Indian Names 139 8. Understand the fireman's lift and drag. 9. How to work in fumes. 10. Understand the use of fire-extinguishers. 11. 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. *i6. Repair a puncture. *i7. Walk 4 miles in one hour. 18, Know the signs: A FP8 cX+--7-x = II -L O > < A L a •/ .-,-> ^ ? O Meaning respectively: OflBcial 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 woodcraft {Dibaakid) The Degree of White Woodcraftsman may be conferred on those who take 9 of the following tests: I . Take, develop, and print photographs of 1 2 separate subjects, 3 interiors, 3 portraits, 3 landscapes, and 3 in- stantaneous "action photos." *2. Make a recognizable photograph of any wild bird larger than a robin, while on its nest. *3. Make a recognizable photograph of a wild animal in its native haunts. 4. Make a recognizable photograph of a fish in the water. 140 The Book of Woodcraft *5. Map correctly from the country itself the main features of half a mile of road, with 440 yards each side to a scale of 2 feet to the mile, and afterward draw same map from memory. *6. Measure the height of a tree, telegraph pole, and church steeple without climbing. 7. Measure width of a river without crossing. 8. Estimate distance apart of two objects a known distance away and unapproachable, within an average of 10 per cent, of error in 10 different trials. 9. Can measure a gradient. 10. Can estimate the speed of a stream. 1 1 . Can tell the number of gallons of water going over a fall 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 three of the second — that is, six in all.) WISE WOODMAN (Nibwaka-winini) The Degree of Wise Woodman may be conferred on those who take 12 of these tests: *i. Have a list of 100 different kinds of birds person- ally observed on exploration in the field. (50 for L. L.) 2. Have identified beyond question, by appearance or by note, 45 different kinds of birds in one day. (25 for L. L.) 3. Have made a good clear photograph of some wild bird, the bird image to be over J inch in length on the nega- tive. (Any size image for L. L.) 4. Have secured at least two tenants in bird boxes erected by himself, (i for L. L.) Honors^ Degrees, and Indian Names 141 5. Have daily notes on the nesting of a pair of wild birds from the time the first egg is laid until the young have left the nest. (Daily notes 20 to the month for L. L.) 6. Have attracted at least 3 kinds of birds, exclu- sive of the English sparrow, to a ''lunch counter" which he has suppHed. (Include English sparrow for L. L.) *7. Have a knowledge of the game laws of the state in which he lives. *8. Preserve and mount the skin of a game bird, or ani- mal, 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 Name Each brave aims at winning a name. These Indian names are a sort of honorable nickname given in recognition of some exploit or personal gift. Thus Deerfoot was the great runner and Hawkeye had the sharp eyes. Killdeer was famous in our deer hunt, as also was Deer slayer; Grey- wolf was the best scout; Eel-scout was the one who slipped through the enemies' Hnes as often as he pleased; Little Beaver was the best worker; Chicadee was the smallest; the noisy chatterer, forever showing off without doing any work, was called Bluejay; Spycatcher was given to a warrior who captured a hostile spy by a deed of unusual daring. On rare occasions the name was an inglorious one. Thus a 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 Woodcraft timidity; one small boy whose tears were ever ready to flow was named '' Rain-in- the-Face"; a fellow without any grit was called the '' Quitter, " and an awkward brave who upset the canoe several times was called ''Tippecanoe." But they can get rid of them as soon as they do something highly creditable. Naming the Brave. When the Council decides that a bad name or annoying nickname is to be dropped, the Chief or Medicine Man writes it on a piece of wood or bark. Then, making a speech explaining the circumstances, he burns the bark in the Council Fire, announcing that that name be forgotten. No one must mention it again under pain of punishment. Then the brave is given his new name of honor; the Chief makes a speech as before, telling of the exploit and announcing the name. It is written down in the Tally; then each Chief and Councilor comes forward, shakes hands with the brave, saying ''Bo-jou, Nichy " — followed by the new name. Indian Names That Have Been Won by Scouts^ As a rule, the idea — ''wonderful, " ''great, " "admirable," or ^' above others" — is understood, else the name would not have been given. Anoki — Actor. Bodaway — (He) makes fire. Apenimon — Trusty. Chissakid — Juggler. Apenindis — Self-reliant. Eesta-nax — Jack-rabbit. Ay-no-keetch — Hunter. Eet-su-moot-si — Brave all alone. Bebe-ji — Wild Horse. En-do-ban-uh — Scout. Bebe-mak — Dark Horse, Etut-botsots — Strong alone. Beedajim — (He) brings the news. Gash-wan — High Hop. Beejee-gash — Leaping Panther. Gibodeg — Little Breeches. Bemossed — Walker. Giganini — Alan-fish. Biminak — Slick Roper. Gimab — Spy. Bisanabi — The SilentOne. Gimo-gash — Silent power. Bissanajib — Rock-splitter, or Gitch-amik — Mighty beaver, crusher. Gitchi-saka — Big Stick. Honors, Degrees, and Indian Names 143 Gwaia-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 — Fine 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 — Quick Runner. 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 Voice Misatik — Big Stick. Mishe-gash — Mighty Jumper Mit-te-gwab — Bow. Mojag — Never Quit. Neetah Wass-wa — Good Spearman. Nibaw — I stand up. Nibenab or Nibab — Sits up all night. Nibe-jomini — Camp of Creepers. 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. Ooita-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 — Swinmier. 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 a deer. Wapoos — Rabbit Wass-wa — Spearman, or Big Spearman. Wee-wees — Little Owl. English Names that Have Been Given Arrowfoot Bald Eagle. Black Hawk. Big Moose. Big Otter. Deerblinder. Deerslayer. Eagle-eye. Eel-scout. Hawk-eye. High-hop. Hoot-owl, Jack-rabbit, Jumping-jack. Krag, Leaping Panther. Little Thunder. Many-tongues. 144 The Book of Woodcraft Mustang. Never-scare. Night-owl. Plenty-coups. Red Arrow. Redjacket. Spy-catcher. Sheet-lightning. Spear-deep. Strongbow. Strongheart. Twinklefoot White Thunderbolt. Wing- foot. WolverinB. 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 All mouth. Mewishkid — Cry-baby. Nagatew — Quitter. Onawama — Cheek Swangideed — 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. Rain-in-the-face — (His tears came easily.) Scare-cat. Tippecanoe — (He upset the boat.) Names Given to Women Agokay — I stick to it Anang — Star. Anangons — Little Star. Anohom — Singer. Awashonks, The Woman Chief Seconsit, R. I 167 1. Bimodon — A Grumbler. Gash-kit-on — I am a Winner Gi jig — Sky Gamowini — Sweet Singer. Kis-ke-mas — Waving Grass. Mi jakwad — Skyblue. Minoway — Magic Voice. Mokatewis — Sunburnt. Namid- Anang — Star Dancer. Namid — Dancer. Nijanang — Twin Stars. Niji-Namid — Star Dancer. Ogin — Rose. O-jistoh — A Star. Osawi — Yellow. Osawindib6 — Yellow Hair. Pagwadgi — Wild thing, of 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 Woman , Sachem of the Wampanoags 1662. Winne-taska — Pleasant Laughter Wohsuiii-Naab — Shining Eyes. Wohsumoe — Shining. i V, Woodland Songs^ Dances, and Ceremonies THE OMAHA TRIBAL PRAYER. Harmonized by Prof. J. C. Fillmorb. Slow. Grave, Solemn, ^P mmm ^ ^ ^ ^/m ^ ^ ^4^ ^ P — ^ r:j L.y=B^ m h ^'z r^r~ ^^^ ■Z7- Wa-kon-da dhe - dhu Wa-pa dhin a - ton - he. /^ ^ /^ ^ ^ i F^ Cofi Ped, ^ /?\ /^ ^ ft^ i -t-t g^i — ^— £g~J J I- Wa-kon-da dhe - dhu Wa-pa-dhin a - ton -he. i^t : F C r "r . H (By permission from Alice C. Fletcher's " Indian Story and Song.") Translation: Father a needy one stands before thee; I that sing am he. I4S 146 The Book of Woodcraft SITTING BULL'S WAR SONG— Indian Words (By permission from E. S. Curtis* North American Indians, Vol. Ill, p. 149) Moderato. ^..^ Ma-ka Si-to-mi-ni i Chaz he - may -a. Ma - ka... Si - to., mi - ni, Ma- ka.. Si - to - mi B61 - chei.. chey.. a - po, B61.. ch - e - I chey a - po. Ma - ka, . . . Ma - ka. . . . ^ ^ I r- T—t ■^ X =1- Si to - mi SITTING BULL'S WAR SONG— English Words Moderato. Earth wide is my fame, They are shouting my name;.. I g ^ a t mr-^-^^ S M -^ Sing ho! the ea - gle soul Who follows Sitting Bull. The Book of Woodcraft 147 THE GHOST DANCE SONG (From Prof. Jas. Mooney's ''The Ghost Dance Religion,' 14th. Ann. Rep. Bur. Ethn. p. 977.) Ani'qu NE'CSAWU'NANI' Moderato. ili -J — F^ F^^ « ^ -jtfz ni'qu ne'-cha • wu' • iia • ni" a • d1' • qu ne'-cha • wu' • na - ni' wa' • wa bi'qa na' - ka • je' • na. a • wa'-wa bi'-qft • na' • ka - ye'-na; i^^ I 3= #-* — #— •- I - ya • bu'h ni' bl i • ya . hu'h ni' . bi . tlii' Ani'qu ne'chawa'nani', Ani'qu ne'chawu'nani' ; Awa'wa biqSna'kaye'na, Awa'wa biqilna'kaye'na; lyabuTi ni'bithi'ti, lyahu'h ni'bithi'ti. Translation Father, have pity on me, Father, have pity on me; I am crying for thirst, I am crying for thirst; All is gone — I have nothing to eat, All is gone — I have nothing to eat. This is the most pathetic of the Ghost-dance songs. It is sung to a plaintive tune, sometimes with tears rolling down the cheeks of the dancers as the words would bring up thoughts of their present miser- able and dependent condition. It may be considered the Indian para- phrase of the Lord's prayer. 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 Woodcraft THE PEACE PIPE CEREMONY The Medicine Man, standing in front of the ready- laid fire, opens Council thus: '^Neetah Kola nayhoon-po omnicheeyay nee-chopi — Hear me, my friends, we are about to hold a council. ''Now Ught we the Council Fire after the manner of the Forest children, not in the way of the white man, but — even as Wakonda himself doth light his fire — by the rub- bing together of two trees in the storm-wind, so cometh forth the sacred fire from the wood of the forest. '^ (He uses the drill; the smoke comes, the flame bursts forth.) "Now know we that Wakonda, whose dwelling is above the Thunder-bird, whose messenger is the Thunder- bird, hath been pleased to smile on his children, hath sent down the sacred fire. By this we know he will be present at our Council, that his wisdom will be with us. "This is a Council of Peace, so light we first the Pipe of Peace." (Kneeling at the fire he lights the pipe. As soon as it is going, he lifts the pipe grasped in both hands, with the stem toward the sky, saying) : To Wakonda; that his wisdom be with us. Hay-oon- kee-ya. Noon-way. (All answer): Noon-way. (Amen, or this is our prayer.) To Maka Ina, Mother Earth, that she send us food. Hay- oon-kee-ya. Noon-way. (All answer) : Noon-way. To Weeyo-peata, the Sunset Wind, that he come not in his strength upon us. Hay-oon-kee-oon-ee-ya-snee. Noon- way. (Then blows smoke and holds the stem to the west.) (All answer) : Noon-way. Songs^ Dances, and Ceremonies 149 To Wazi-yata^ the Winter Wind, that he harm us not with his cold, Hay-oon-kee-oon-ee-ya-snee. Noon-way. (Pipe as before.) (All answer) : Noon-way. To Weeyo-hinyan-pata, the Sunrise Wind, that he trouble us not with his rain. Eay-oon-kee oon-ee-ya- snee. Noon-way. (Pipe as before.) (All answer) : Noon-way. To Okaga, the Hot Wind, that he strike us not with his fierce heat, Hay-oon-kee-oon-ee-ya-snee. Noon-way. (Pipe as before.) (All answer) : Noon-way. Then the Medicine Man stands holding the pipe in one hand and proclaims aloud: ''Now with the Blessing of Wakonda and respite from the Tah-tee-yay To-pa, we may deal with business of gravest import, doubting nothing, for wisdom from above is with us." THE SCALP DANCE If the assemblage is mixed, each brave selects a squaw for this, ten to thirty couples taking part; otherwise, twenty braves can do it. They come out of the woods in proces- gion, form a circle about the fire; standing with both hands raised they look upward and sing the Omaha Tribal Prayer (see page 145). They sit in a large circle, alternately brave and squaw. Each squaw has a club by her side. Squaws begin to sing the Coona song {Cahuilla Bird Dance Song) (next page) or Omaha Love Song (p. 50, Fletcher), guided by Medicine Man and drum. ISO The Book of Woodcraft BIRD DANCE SONG. CAHUILLA TRIBE. Recorded by CHAS.F.LUMMIS. Moderately, with motion. J s lae. Harmonized by ARTHUR FARWELL. Co3 ^ na loo - na lo eo- la-u.* loo - na \^^^ na lo co IS-u, low andtremniem*,fhUelik* and in obviout tmitatitm of tow ueir el bird tones. Coo - na loo • aa b cot ta-u wi^ dem-a> i-qua tH fttJ* tiUetmmtieml Con/rifht Stturtd. At length the song stops. Squaws begin nudging the braves and pointing forward. New music by the Medicine Man begins. The Zonzimondi, The Mujje Mukesin* or Bather fast :^=r M -*~^K m Muj - je muk - e - sin aw - yaw - yon mu j - je muk - e - sin aw - yaw - yon £ muj - je muk - e • sin aw - yaw - yon muj - je muk - e - sin aw - yaw - yon. other dance song. The braves jump up, dance around once, with heads high in air, almost held backward and not crouching at all. {They carry no clubs yet.) *This Moccasin Song is from Fred R. Burton's American "Primitive Music," 1909. There are many fine airs and dances in Alice C. Fletcher's "Indian Story and Song," Small, Maynard & Co., 1900. ($1.00.) Songs^ Dances, and Ceremonies 151 After going once around, each is back again near his squaw, and she holds out to him the war club and utters the Httle squaw yelp. Each brave takes his club, and now begins the crouch dance. Going three times around, and each time crouching lower while the squaws stand or sit in a circle, arms down tight to side, but bodies swaying in time to music. In the fourth round all are crouching very low and moving sideways, facing inward. The music suddenly changes, and all do the slow sneak toward the centre with much pantomime. The squaws watch eagerly and silently, leaning forward, shading their eyes with one hand. All the braves strike the fire together, utter the loud war whoop, and stand for a moment with hands and weapons raised high, then, in time to the fast drum, dance quickly erect with high steps and high heads to the squaws who utter the squaw yelp for welcome, and all sit down as before. The squaws begin the singing again, repeat the whole scene, but this time the chief falls when the block is struck, and is left lying there when the other braves retire. His squaw stands up, and says: ^' Mee-heheenna tuk-tay- ay-hay natang ee-tang-chang-keengy (''Where is my chief, he who led you to battle?") All look and whisper; his wife gets up to seek. Soon she finds him, and flinging herself on his breast with clasped hands, breaks forth in the lament for the dead, which is a high-pitched, quavering wail. The warriors lift him up and slowly carry him off the scene, out of sight, followed by the squaws, who, with heads bent, sing: 152 The Book of Woodcraft THE LAMENT pM me and you Dire frMrJ' — fall h 1 our -\ — ht ven-geance due on l^s — ^F K' ■ J' 1 4 ^' — i ^y — -J M ^=f=^=^^i#Sb those who slew our war-rior true Our war-rior true Our war-rior true Music from F. R. Burton's American Primitive Music, by permission. Repeat it many times; as they disappear, the music dies away, fainter and fainter. If no girls take part, let the braves enter in procession, singing, and carry their clubs throughout, and at the end one of them made up like an Indian woman goes out and finds the dead chief. THE CARIBOU DANCE The easiest of our campfire dances to leam, and the best for quick presentation, is the Caribou Dance. I have put it on for public performance, after twenty minutes' re- hearsing, with fellows who never saw it before; and it does equally well for indoor gymnasium or for campfire in the woods. Songs, Dancest and Ceremonies 153 In the way of fixings for this, you need four pairs of horns and four tails. I have seen real deer horns used, but they are scarce and heavy. It is better to go out where you can get a few crooked limbs of oak, cedar, hickory, or apple tree; and cut eight pair, as near like a, h, c, in the cut as pos- sible, each about two feet long and one inch thick at the butt. Peel 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 hand and above the head, or in the hand resting on the head. The tails are made each out of one third of a flat barrel hoop of wood. At one end of the hoop make four holes in pairs, an inch apart; thus (see fin cut). These are for cords that pass over the wearer's belt and through the hoop. 1 54 The Book of Woodcraft The hoop is then wrapped with white muslin and finished with a tuft of white muslin strips on the end. The tail finished, looks (g) , and is stuck inside the wearer's belt, which goes through the two cord loops. (/{), shows a way of fastening on the tail with cord only. The four caribou are best in white. Three or four hunters are needed. They should have bows but no ar- rows. The Medicine Man should have a drum and be able to sing the Mujje Mukesin, as given, or other Indian dance tune. One or two fellows who can howl Uke wolves should be sent off to one side, and another that can yell like a lynx or a panther on the other side, well away from the ring. Now we are ready for THE DANCE OF THE WHITE CARIBOU The Medicine Man begins by giving three thumps on his drum to call attention; then says in a loud, singing voice: *'The Caribou have not come on our hunting grounds for three snows. We need meat. Thus only can we bring them back, by the big medicine of the Caribou Dance, by the power of the White Caribou." He rolls his drum, then in turn faces each of the Winds, beckoning, remonstrating and calUng them by name. Kitchi-nodin (West); Kee way-din, (North); Wabani- nodin (East); Shawani-nodin (South). Calling last to the quarter whence the caribou are to come, finishing the call with a long Ko — Kee — Na. Then as he thumps a slow single beat the white caribou come in at a stately pace timed to the drum. Their heads are high, and they hold the horns on their heads, with one hand, as they proudly march around. After going round once in a sun circle (same way as the sun) , they go each to a corner. The drum stops; all four approach to salute the great mystery in the Songs^ Dances^ and Ceremonies 15 s middle, the fire. They bow to it together, heads low, tails high, uttering a long bellow. Then they circle once, close to the fire; stop on opposite sides of it, facing outward; march each to a corner or com- pass point; and then bow or honor that wind, bellowing long. Now the Medicine Man begins any good dance song and beats double time. The caribou dance around once in a circle. The music stops. The first and second, and third and fourth, close in combat. They lower their heads, lock horns held safely away from the head, lash tails, snort, kick up 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 second and third lock horns and fight. After a round or so, the music begins again and they circle, dancing as before. Now the howling of wolves is heard in the distance, from the fellows already posted. The caribou rush toward that side and face it in a row, threatening, with horns low, as they snort, stamp, and kick up the dust. The wolf-howling ceases. The caribou are victorious. They turn away and circle once to the music, holding their heads high. The wolf-howling, panther-yelling (or other menacing sound) 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 as they step, for they have conquered every foe. But a band of hunters appears, crawling flat on their breasts and carrying bows. They crawl half around the ring, each telling those behind by signs, ''Here they are; we have found them." 'Tour big fellows." "Come on," 156 The Book of Woodcraft etc. When they come opposite the caribou, the first hunter lets off a short "yelp." The caribou spring to the opposite side of the ring, and then Hne up to defy this new noise; but do not understand it, so gaze in fear. The hunters draw their bows together, and make as though each let fly an arrow, then slap their hands to make a loud *' crack." The first caribou drops, the others turn in fear and run around about half of the ring, heads low, and not dancing; then they dash for the timber. The hunters run forward with yells. The leader holds up the horns. All dance and yell around the fallen caribou and then drag it off the scene. The Medicine Man says: '^Behold, it never fails; the Caribou 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 who can make good imitation of any animal or bird. THE DOG DANCE This is a Shoshoni celebration.* A procession is formed. The leader carries a bucket, a stool, or a basket upside down, for a low stand. The next one carries a dog's skull, or something like one. We have used a loaf of bread, pro- vided with eyes and teeth, or a big puff ball. The next has a dish or a flat Indian basket or tray. The next two or three have feathers, and the rest have crackers or candies. The last is fixed up with a dog's mask and tail and runs on all-fours. The procession comes in dancing and barking to a little dance tune. Goes once around. * For this I am chiefly indebted to Hamlin Garland. SongSt Dances^ and Ceremonies 157 Then the leader puts down the stand. The skull is set on it, and the tray on the ground before. The rest sit in a half circle in front. The leader then kneels down and addresses the skull thus: ''Dog! In the days of our fathers you were the one who dragged the lodge poles from camp to camp. Without you, we could have had no comfortable place in which to sleep. So I will dance and sing in your honor to-night." He puts a feather in the dog's head, then dances his best dance, 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 half- circle and sits down. The next comes and addresses the skull: "Dog! In times of war you were the one who guarded the camp at night. No one could surprise us when you were on watch. Nothing could make you betray us. So I will dance and sing 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 end of the circle. The next comes and says, perhaps "Dog! In the days of our fathers' you were the one who could follow the wounded deer. You made the hunting a success. So I will dance and sing in your honor to-night." He adds a feather or a candy, and dances. (Yap, yap, as before.) The next says: "Dog! When I was a Kttle pappoose, I wandered from the village and fell in the river. No one saw me. I should have been drowned, but you jumped in and pulled me out. So I will dance and sing in your honor to-night." He adds his contribution and dances. The next says, "Dog! You were the one who cleaned up the camp, so we were not troubled with flies." iS8 The Book of Woodcraft Others thank the dog for finding the lost children, for giving alarm when an enemy approached, for killing a rattler, for finding the lost medicine bag, etc. Then the last one, the boy dog, comes up and barks at the head. Finally, the leader resumes, saying: "Yes, Dog! You were the one that dragged the lodge poles. You were the 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 to lie down. And so long as the blue sky is above the green grass you will be the friend of the prairie children. Then, when at last we cross over the great river, and see behind the Divide, we hope we shall find awaiting us our old friend, the Dog that we may take up our friendship again, and continue on and on in the good country where no white man or smallpox ever comes." Then they pass around the dish and eat the crackers and candies; offering things to the dog, and honoring him as much as possible with a variety of stage '' business." Finally, all go off, carrying the various things and barking as they came. OJIBWA SNAKE DANCE Select a good dancer for leader. All form line, holding hands, carefully graded so the least is last. Then dancing in step to the music, they set out in a line, follow-my-leader style, doubHng the line on itself, and evoluting around the fire. Sometimes the dancers face alternately — that is, all the even numbers in the line look one way and the odd another. 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 him and shakes a rattle, like a rattler rattling on its coil. SongSt Dances, and Ceremonies 159 THE HUNTING OF MISHI-MOKWA THE BIG BEAR Any number of hunters up to twenty can take part in this game. Each one is armed with a war club. This is made of straw tied around two or three willow switches, and tightly sewn up in burlap. It should be about three feet long, one inch thick at the handle, and three or four inches through 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 pushed out. The claw is painted black toward the base. The tip is left the natural color of the wood. The bead is painted red. These beads and claws are strung alternately to form a necklace. There should be twenty in each. Finally, a toy balloon is blown up tight and put in a small 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 neck- lace on him; strap the bag on his back; then give him a club, also three dens or mountains about one hundred yards 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 Indians Come into my own dominion I 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 Woodcraft Now the hunters come in, and, facing the audience, the leader 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 chosen warriors; the pick of my tribe. We go to hunt the Mishi- Mokwa, the Big Bear of the mountains. He is big and terrible. He kills our people every day. Many of us may die in the light, but living or dead, we shall win glory. Now we dance the war dance." All give the war whoop and dance, imitating a bear on his hind legs. At intervals, when the music changes, every other one strikes his neighbor on the back with his club, at which he turns and growls horribly. Chief: ''Now we go to seek the foe." They set out, looking for the trail. They find it and follow, studying the ground, smelling it, peeking and pointing here and there till they get pretty close to the Big Bear, whereupon he rouses up with a growl. The war- riors spring back, but, encouraged by the Chief, they form a circle and approach the bear. The Chief shouts: "Ho, Mishi-Mokwa, we have found you. Come forth now, for I mean to club your head, and take that necklace for my own neck. Come forth now. You are very brave when you find an Songs, Dances, and Ceremonies i6i old squaw picking berries, but you do not like the looks of this band. If you do not come before I count a hundred, I shall brand you a coward wherever I go." (As alternative reading, a verse) : " Mishi-Mokwa, we have found you, Come you forth and try our m.ettle. For I mean to club and brain you; Mean to take that magic necklace; Wear it for my own adorning. What! you dare not, valiant creature! You are absolutely fearless When you find a lot of children With their 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 he is safe as long as he is in, or touching, a den. But again the hunters force him to come out, by taunts and by count- ing. He must continue to go the rounds of his three dens till 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 war- rior who dealt the fatal blow, no matter who, now becomes the leader, the others join in with war whoops. He takes the necklace from the bear's neck. Then, standing with one foot on the bear, he brandishes his club, shouting, ''Ha, ha, how, now, Mishi-Mokwa! Yesterday you did not know me. Now you know me; know my war club. I am none but Hiawatha." The surviving hunters drag the bear before the grand- 1 62 The Book of Woodcraft stand. The Medicine Man or Woman shouts, ''Welcome, mighty 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; Whooping Crane," 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, and as the smoke goes up, he blows it with his robe to the four 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 magic Of the med'cine I have made me Of 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 and greetings from the others.) (The Medicine Man now says) : "Honor be to Hiawatha, He hath saved his loving people. On his neck we place the necklace Of the bear claws and the wampum. So the tribes shall still remember He it was killed Mishi-Mokwa." All join in a war-dance to drum, around the body of the bear. If, on the other hand, all the hunters are killed by the bear, he comes forward and hands the necklace to the Medicine 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, and replies : "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 tremble At the name of Mishi-Mokwa. i64 The Book of Woodcraft But 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 the bear, shaking his paw, and grunting, ''How, how, how.") The winner, whether bear or chief, keeps the necklace as his own, and may have the title if he desires it; in one case, of Mishi-Mokwa, in the other of Hiawatha, Bear-killer, or Grizzly-chief. INDIAN SONG BOOKS Alice 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.) $7.50. Frances Densmore. "Chippewa Music" (Smithsonian Institution). THE WEASEL IN THE WOOD This is a French song game. Somewhat like our "But- ton, Button, " or the Indian Moccasin Game. The players sit in a circle with hands on a cord which goes all around. On the cord is a ring, which is passed secretly from one to another as they sing the song on next page. Each time the singing ends, the one in the middle has to guess who holds the ring. If he fails he pays a forfeit. If he wins the loser takes his place. SongSt Dances, and Ceremonies 165 LE FURET II court, il court le fu - ret du bois mes-da - mes, II court, il court le fu - ret du bois jo - li: II a pas - s6 par i - ci le fu - ret du bois jo - IL (English Substitute) # Vivo. He runs, he runs, the wea-sel in the wood, my boys, He runs, he runs, the wea-sel in the wood; He has pass'd by here, he's pass'd, you'd catch him if you could, my boys, He has pass'd by here, he's pass'd.you'd catch him if you could. i66 The Book of Woodcraft ROUSER OR REVEILLE Ho, sleepers, a - rise! the sun's in the skies, The summer mist flies from the lake and the lea. The Red Gods do call: Ho, S3=^E^ s^^— r ^y -_g • — :S—=t • ^-"-*-^ * J- * ^ 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, ye wet east wind o - ver the sea. We'll face ye and fight, and laugh when you smite, For storm was the trainer that toughened the tree. Yo ho! a - rise, a -rise! A - rise, a- rise, yo ho - ol VL Suggested Programs A Monthly Series January, the Snow Moon Outdoors : 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, wig-wag; knots, spHces. Learn compass signs. Quahfy in first aid. February, the Hunger Moon Outdoors : Snowshoeing and skiing. Look for rock tripe; roast and boil it as emer- gency food. Go to every aspen and study the cause of the scars on its trunk; each one is full of history. Cut lodge poles. Play the game "Watching by the Trail." 167 i68 The Book of Woodcraft Indoors : 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 Moon Outdoors : 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 quiver 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 Moon Outdoors : Note spring birds' arrivals. Collect spring flowers. Note early butterflies. Do your half-mile track work with irons. Make your four-mi] e walk for the degree of Mini- sino. Indoors: One-legged chicken fights. Make tracking irons. Make tilting spears for tub work, on land or for water. Carve souvenir spoons. Sugfgested Programs 169 May, the Planting Moon Outdoors : Make collection of wild flowers. Take first over-night hikes. Nature compass signs. Begin sleeping out your hundred nights. Indoors : Maker a dummy deer for the deer hunt. Make straw clubs for bear hunt. Work on willow or Indian bed. June, the Rose Moon Outdoors : Fishing, swimming, Indian signs. Practise judging distances. Learn ten trees. Indoors : Initiate new Indian boys. Study camp hygiene. Make a Navaho loom and use it; July, the Thunder Moon Outdoors : Camping, canoeing, or hiking. Play scout messenger. Make a sweat lodge. Undercover: 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 Woodcraft August, the Red Moon Outdoors : Camping, canoeing, or hiking. Water sports. Medley scouting in camp, each in turn being called on to dance, sing, tell a story, produce the leaf of a given tree, imitate some animal, or do the four-medley race namely, row a hundred yards, swim a hundred, walk a hundred 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 Moon Outdoors : Camping, over-night hikes, etc. Now the water is low, make dams and docks at swimming place for next year. Indoors : Make a collection of spore prints, and portraits of fungus. When raining: Practise tribal calls, story telling, and games like Rattler and Feather-blow. Make a Peace Pipe of wood. October, the Leaf -falling Moon Outdoors: 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 171 November, the Mad Moon Outdoors : 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 study fire Hghting; rubbing-stick fire. Indoors: Study Sign Language and picture writing. Carve horns, spoons, and cups, decorating with record pictography. Take up taxidermy. Decorate the Tally Book. December, the Long Night Moon. Outdoors: This is the time to learn the stars. Also study evergreens, making a collection of their twigs and cones. Indoors: Make bead work for costumes. Get up entertainments to raise money. Make an Indian Council, or a Wild- West Show. Learn the War dances. SUGGESTIONS FOR EVENINGS 15/ Hour: RoU call. Train new fellows, if need be, in knots, and laws; or prepare 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-Hghting, box-making, bed-making. 172 The Book of Woodcraft T^d Hour: Lessons in Indian dances. Learn some song. Tell a story. Close, singing National Anthem or the Omaha Tribal Prayer. ANIMAL STORY BOOKS FOR EVENINGS Written by Ernest Thompson Seton. Published by Charles Scribner's Sons 153 5th Ave., New York City. Wild Animals I Have Known, li The stories of Lobo, Silverspot, Molly Cottontail, Bingo, Vixen, The Pacing Mustang, WuUy, and RedrufT. Price, $2. Lobo, Rag and Vixen, 1900. This is a school edition of the above, with some of the 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 Mother Teal, Chink, The Kangaroo Rat, and Tito, The Coyote. Price, $1.75, net. Krag and Johnny Bear, 1902. This is a school edition of the above, with some of the stories and many of the pictures left out. Price, 50c. net. Monarch, the Big Bear of Tallac, 1904. The story of a big Cahfornia Grizzly that is living yet. Price, $1.25 net. Suggested Programs 173 Animal Heroes, 1905. The stories of a Slum Cat, a Homing Pigeon, The Wolf That Won, A Lynx, A Jack-rabbit, A Bull- terrier, The Winnipeg Wolf and A White Rein- deer. Price $1.75 net. Pubhshed by The Century Company, Union Square, New York City. Biography of a Grizzly, 1900. The story of old Wahb from Cubhood to the scene in Death Gulch. Price, $1.50. WOODMYTH AND FaBLE, 1905. A collection of fables, woodland verses, and camp stories. 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 activities Handicraft: Make a willow bed (see later); teepee; war club for ceremonial use in dance; boat; skiff; bird boxes; wall pocket for camp; bow and arrows; paddle and 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 Woodcraft Let each imitate some animal, or all the same animal. Practise cockfight. 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 CONTEST It will be found stimulating to offer a grand prize for the individual that scores the highest in the whole camp- out, according to a given scale of points. We usually call this a Robe Contest, because the favorite prize is a Saga- more's robe — that is, a blanket decorated with figures Suggested Programs 175 in colored wools or in applique work. A war shirt also makes a good prize. The standard for points used at our last camp was as follows : All events for which the fixed standards allow more than 5 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 sturgeon they 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 his contribution to the Council entertainment: For songs: up to 25 points each; for long stories, up to 25 points each; for jokes, up to 25 points each; for stunts, up to 25 points each; for hand wrestKng and other com- petitions, 5 on for winner, 5 off for loser. All challenges not given in Council must be handed to the committee for approval, three hours before run- ning off. Prizes: ist man, 15; 2d, 10; 3d, 5 points. All competitions must be on the present camp ground. Extra points up to 25 per day for neatness and extra service. 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. The Council may refuse those held back. Those who have won robes are not to enter for present contest. 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 Woodcraft 6.30 A.M 7.00 8.00 8.15 9.00 11.00 12.00 1. 00 P 2.00 4.00 6.00 7.00 10.00 M. SUGGESTED CAMP ROUTINE Turn out, bathe, etc. Breakfast. Air bedding, in sun, if possible. Business Council of Leaders. Games and practice. Swimming. Dinner. Talk by Leader. Games, etc. Swimming. Supper. Evening Council. Lights out. GOOD PROGRAM OF ENTERTAINMENT AT A COUNCIL Indian Formal Opening. Peace Pipe. Braves to be sworn in. Honors. Names. First aid. Initiations. Fire-making. Challenges. Water-boiling. Caribou dance. Close by singing the Omaha Prayer. INDOOR COMPETITION FOR A PRIZE Each must get up and tell a short story. No excuses allowed. It is better to try and fail, than not to try. The one who fails to try is a quitter. Suggested Programs 177 Mark off on a stick your idea of a yard, a foot, and an inch. Show a war club made by yourself. Dance a step. Sing a song ''Mary's Little Lamb" — if you can do no better. Lay a pole to point to true north. Draw a map of North America from memory in ten minutes. Show a piece of wood-carving by yourself, it may be a picture frame, a spool, an image, a doll, a box, or a peach basket — 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 can do it best. Play the part of an Indian woman finding her warrior dead. ONE -DAY HIKES I think it is a good rule in hiking, never to set out with the determination that you are going to show how hardy you are. It is as bad as setting out to show how smart you are. "Smart Aleck" always lands in the gutter. Do not set out to make a record. Record breakers gen- erally come to grief in the end. Set out on your hike determined to he moderate. That is, take a few fellows; not more than a dozen. Plan a moderate trip, of which not more than half the time must be consumed in going and coming. For example, if it is Saturday afternoon, and you must be home by six o'clock, having thus four hours, I should divide it in two hours' travel, going and coming, and two hours' exploration. Three miles is a moderate walk for 178 The Book of Woodcraft one hour, so that should be the limit of distance that ordinarily you tramp from your starting point. At five o'clock all hands should gird up their loins and face home- ward. 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 in roads. Take a Book of Woodcraft along. Always have with you a rule and tape line, knife, some string, 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, or better, at home. And last, and most important, it is wise to set out with an object. Here are samples of the ideas I have found useful as objects for a short hike in winter: To determine that hard maple (or other timber) does or does 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 the one 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 179 To get, each, 100 straight rods, 30 inches long, to make Indian 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 a given woods, making full-size drawings of each track — that is, four tracks, one for each foot; and also give the distance to the next set. If there is snow, to determine whether there are any skunk dens in the woods,, by following every skunk trail until it brings you to its owner's home. Now, be it remembered that, though I always set out with an object, I find it wise to change whenever, after I get there, some much more alluring pursuit or opportunity turns up. Any one who sticks to a plan, merely because he started that way, when it turns out to be far from the best, is not only unwise, he is stupid and obstinate. VIL General Scouting Indoors Handicraft Stunts LET each 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 wing bone, thus: Clean and smooth about three inches of the bone plug up one end with a soft wood plug and make a, wooden stopper for the other end. Then with the point of a knife decorate the bone. The lines should be scratched in deeply and then have black paint rubbed into them. If no black paint is handy make a mixture of soot and pine gum, with a Httle grease, butter or oil. Make a tackle box or ditty box 2x2x6 inches carved out of solid wood. Make peach-stone baskets, of a peach-stone shaped with a file. 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, take a flat piece of wood and rub it well with rosin. Draw the two curved edges of the box Hghtly up this one way, and it 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 is good — and make a hole through the bottom and into this put a cord. A knot on the inside prevents the cord from 180 General Scouting Indoors i8i L i X — -Q — 7* — 4S — R WwM g ChicHen-S'qi/S.K TorKi V\^(;<3a or acor-n c^hf. . © ■_ — ~ - — «J ^ _ " ■ B/rchb^rK ^ frarTiC - -"■ _ *■ — ^ ~ ! ■^,05.- ~ _ J r y. Ec^ij^. -i' slipping through. Rosin the cord and draw the fingers down it with short and long jerks. This give a good imi- tation of a cackling hen. Picture frames as in the above illustrations. Also make beds of willow rods, grass rugs, baskets of spruce roots, etc. as described elsewhere. l82 The Book of Woodcraft Birch-hark boxes and baskets. These are easily made if the bark be softened in hot water before you shape it. The lacing is spruce roots, also softened with hot water. (See ''How to Make Baskets," by Mary White, Double- day, Page & Co., $1 plus lo cents postage.) SOUVENIR SPOONS A good indoor activity of Scouts is the making of souve- nir spoons. Some craftsmen are clever enough to make these out of wood or of silver. I have found that the best, easy-working material is bone, deer antler or horn. Go to any big drug shop and get one of the 2 5 -cent horn spoons. It is already of a good spoon-shape, of course. The handle is hard, smooth, and ready to be ornamented with any device, cutting it with knife or file, into the owner's totem, or the clan or the tribal totems which naturally suggest themselves. General Scouting Indoors 183 Skookum Wild Cat Owl Eagle Johnny Bear The design should be sketched on with pencil or ink, then realized by shaping the outHne with file or knife. The inner lines are merely scratched on the surface. In general, one should avoid changing the main outline of the spoon handle or cutting it enough to weaken it. Always, rather, adapt the animal to fill the desired space. There are several purposes the spoon can answer: First as a spoon in camp, especially when prizes are offered to the camp that makes most of its own equipment; next, as a salable article; third, as exhibition article when it is de- sired to get up a fine exhibit of handicraft products illus- trating camp fife. KNOTS The following are standard knots that an accom- plished camper should know. Remember a perfect knot is one that's neither jambs nor slips. 1 84 The Book of Woodcraft H^ «-. o General Scouting Indoors i8S 1 -c.S 1 86 The Book of Woodcraft FIRESIDE TRICK An Indian showed me this, though I have since seen it among whites! Put your hands together as in the drawing, palms also touching. The thumbs are you and your brother. You can separate easily — like that. The first fingers are you and your father, you can separate not quite so easily — like that: The little fingers are you and your sister, you can separate, but that comes a little harder still — like that. The middle fingers are you and your mother, you can separate, but it is hard — see that. The ring fingers are you and your sweetheart, you cannot separate without everything else going first to pieces. THE LONE STAR TRICK A Texan showed me an interesting trick on the table. He took six wooden toothpicks, bent them sharply in the middle, and laid them down in the form shown in ''A.'* "Now," he says, *'when our people got possession of Texas, it was nothing but a wilderness of cactus spines. General Scouting Indoors 187 See them there! Then they began irrigating. (Here he put a spoonful of water in the centre of the spines.) And then a change set in and kept on until they turned into the Lone Star State." As we watched, the water caused the toothpicks to straighten out until they made the pattern of a star as in ''B." BIRD BOXES OR HOUSES A good line of winter work is making bird boxes to have them ready for the spring birds. Two styles of bird houses are in vogue; one a miniature house on a pole, the other is an artificial hollow limb in a tree. First — the miniature cabin or house on a pole. This is very good for martins, swallows, etc., and popular with most birds, because it is safest from cats and squirrels. But most of us consider it far from ornamental. To make one, take any wooden box about six inches square put a wooden roof on it (a in Cut), then bore a hole in the middle of one end, making it one and one half inches wide; and on the bottom nail a piece of two-inch wood with an inch auger hole in it (b). Drive in a nail for a perch below the door and all is ready for a coat of soft, olive- green paint. After this is dry, the box is finished. When you set it in place, the end of the pole is shaved to fit tight into the auger hole in the bottom, and the pole then set up, or fastened to the end of the building. In the latter case a six or eight foot pole is long enough. In some neighbor- hoods it is necessary to put tin as a cat and rat guard, on l88 The Book of Woodcraft the pole, as shown (c and d). Some elaborate these bird houses, making a half dozen compartments. When this is done the pole goes right through the lowest floor and fits into a small hole in the floor above. BIKD dOK^S These large apartment houses are very popular with the purple martin, as well as with the English sparrow if they are set up in town. Alexander Wilson tells us that the Choctaw and Chicasaw Indians used to make bird houses for the General Scouting Indoors 189 purple martins thus: ''Cut off all the top branches from a sapling, near their cabins, leaving the prongs a foot or two in length, on each of which they hang a gourd, or calabash properly hollowed out for their con- venience." But the wild-wood box or hollow limb is more sightly and for some birds more attractive. There are several ways of using the natural limb. One is, take a seven or eight inch stick of chestnut about twenty inches long, spHt four slabs off 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 spHt the log in half and scoop out the interior of each half (L and M). When nailed together again it makes a commodious chamber, about five inches wide and a foot or more deep. Another plan is: Take a five-inch Hmb of green chest- nut, elm, or any other tough-barked tree. Cut a piece eighteen inches long, make a long bevel on one end (e). Now carefully spHt the bark on one side and peel it. Then saw the peeled wood into three pieces (f g h), leave out g and put the bark on again. Cut a hole in the bark on the longest side, at the place farthest from the beveled end (x in e), and your bird nest is finished. The beveled end is there to make it easily nailed up; when in place, it is as at I. The front — that is, the side where the door is — should always be the under one; and the door in each case should be near the top. But these methods presuppose a fine big stick of wood. I have more often found it convenient to work with scraps. Here is one easy way that I have long used: From a four or five inch round log saw off two sections each two inches thick, or failing a log, cut out two circles from a two-inch plank, for top and bottom parts (like f and h); I90 The Book of Woodcraft then using six or seven laths instead of bark, make a hol- low cylinder (J). Cover the hollow cyhnder with a large piece of bark and cut the hole (K). Cut your entry at the top, half on each of a pair of laths. Cover the whole thing with bark nailed neatly on; or failing the bark, cover it with canvas and paint a dull green mottled with black and gray. This last has the advantage of giving most room in a small log. Of course, if one can find a hollow Hmb, all this work is saved. By way of variety this one can be put up hanging from a nail, for which the wire loop is made. To a great extent the size of hole regulates the kind of bird, as most birds Hke a tight fit. For wrens make it about one inch; for bluebirds, and tree- swallows one and one half inches; for martins two and one half 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 (special leaflet), 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 MONEY A good Scout always " travels on his own steam." When you want to go camping, don't go round begging for the cash, but earn it. And a good time to do this is in the win- ter when you are forced to stay indoors. How? One way, much in the line of our work, is making General Scouting Indoors 191 some bird houses. I know a number of persons who would gladly 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 al- ready a shop for garden stuff or hardware, or put them on a hand cart and sell them at much better prices yourself. It is useless to take them to a farmer, or to folks in town, but a ready sale will be found among the well-to-do in the suburbs, in a country town, or among the summer residents of the country. The simple boxes might fetch 50 cents each, the more elaborate $1.00 or $2.00 according to the labor they have cost you. Another way is the manufacture of Indian stuff such as furniture, birch-bark boxes, baskets, rustic seats, etc., as described elsewhere in the book. See index. VIIL General Scouting Outdoors Rubbing-Stick Fire I HAVE certainly made a thousand fires with rubbing- sticks, and have made at least five hundred different experiments. So far as I can learn, my own record of thirty-one seconds from taking the sticks to having the fire ablaze is the world's record, and I can safely promise this: That every boy who will follow the instructions I now give will certainly succeed in making his rubbing- stick fire. Take a piece of dry, sound, balsam-fir wood (or else cedar, cypress, tamarac, basswood or cottonwood, in order of choice) and make of it a drill and a block, thus : Drill. Five eighths of an inch thick, twelve to fifteen inches long; roughly rounded, sharpened at each end as in the cut (Cut I a). 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 under side; and near its end half an inch from the edge make a little hollow or pit in the top of the block, as in the illustra- tion (Cut lb). Tinder. For tinder use a wad of fine, soft, very dry^ dead grass mixed with shredded cedar bark, birch bark or even cedar wood scraped into a soft mass. 192 General Scouting Outdoors 193 Bow. 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 little thing is made in many different ways. Sometimes I use a pine or hemlock knot with a pit one quarter inch deep, made by boring with the knife point. But it is a great help to have a good one made of a piece of smooth, hard stone or marble, set in wood; the stone or marble having in it a smooth, round pit three eighths inch wide and three eighths inch deep. The one I use most was made by the Eskimo. A view of the under side is shown in Cut i (fig. d). I. Tools for firemaking Now, 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: the thong should now be quite tight. Put one point of the drill into the pit of the block, and on the upper end put the socket, which is held in the left hand, with the top of the drill in the hole of the stone (as in Cut 2). Hold the left wrist against the left shin, and the left foot on the fire-block. Now, draw the right hand back and forth steadily on level and the full length of the bow. This causes the drill to twirl in the pit. Soon it bores in, grinding out powder, 194 The Book of Woodcraft which presently begins to smoke. When there is a great volume of smoke from a growing pile of black powder, you know that you have the spark. Cautiously Hft the block, leaving the smoking powder on the chip. Fan this with your hand till the hve coal appears. Now, put a wad 1 muLoXL Jfei 'lUHU U|» 2. Ready to make fire of the tinder gently on the spark; raise the chip to a con- venient height, 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 cannot do so without bracing the left wrist against the left shin, and having the block on a firm foundation. (3) You must begin Hghtly and slowly, pressing heavily and sawing fast after there is smoke. (4) If the fire does not come, it is because you have not followed these instructions. HIKING IN THE SNOW In the suggested programs I have given a number of outlines for one-day hikes. For those who wish to find out General Scouting Outdoors 195 what animals live near there is no time better than when the snow is on the ground. I remember a hike of the snow-track kind that afforded myself and two boy friends a number of thrills, more than twenty-five years ago. There were three of us out on a prowl through the woods, looking for game. We saw no live thing, but there had been a fall of soft snow, a few days before; tracks were abundant, and I proposed that each of us take a track and follow it through thick and thin, until he found the beast, which, if Kving and free, was bound to be at the other end of the Hne; or, until he found its den. Then, each should halloa to let the others know that his quarry was holed. Close by were the tracks of a mink and of two skunks. The -^^ ' ">i.iiw/llli. J*" ...niiwi..-* "is^^ Mink track mink-track was my guide. It led southward. I followed it through swamps and brushwood, under logs, and into promising nooks. Soon I crossed the trail of the youngest boy, closely pursuing his skunk. Later, I met my friend of skunk No. 2, but our trails diverged. Now I came to a long hill down which my mink had tobogganed six or eight feet, after the manner of the otter. At last the trail came to an end in a perfect labyrinth of logs and brush. I went all around this. The snow was clear and smooth. My mink was certainly in this pile. So I let off a long halloa and got an answer from one of the boys, who left his trail and came to me within a few minutes. It happened that this one, Charlie, was carrying a bag with a ferret in it, that 196 The Book of Woodcraft we had brought in the hope that we might run to earth a rabbit; and this particular ferret was, Hke everything his owner had, "absolutely the best in Canada." He claimed that it could kill rats, six at a time; that it could drive a 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 turned in after the mink, while we watched around the pile of logs. I never did like a ferret. He is such an imp of murder incarnate. It always gives me the creeps to see the blood- thirsty brute, like a four-legged snake, dive into some hole, Skunk track • /t'n--J with death and slaughter as his job. I hate him; but, after all, there is something thrilling and admirable about his perfectly diabohcal courage. How would one of us like to be sent alone into a dark cave, to find out and fight some unknown monster, much larger than ourselves, and able, for aught we know, to tear us into pieces in a moment! But the ferret never faltered ; he dived into the log laby- rinth. It was a small ferret and a big mink; I awaited anxiously. After a long silence, we saw our four-footed partner at the farther end, unruffled, calm and sinuous. General Scouting Outdoors 197 Nothing had happened. We saw no mink, but I knew he was there. The ferretteer said, *'It just proved what he had 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 his skunk-trail leader for two hours, through forest, field and fen, he had lost it in a host of tracks in a ravine some half-a- mile away. So we gave our undivided attention to skunk No. i, and in a few minutes had traced him to a hole, into which there led a multitude of trails, and from which there issued an odor whose evidence was beyond question. Again we submitted the case to our subterranean representative, and nothing loth the ferret gHded down. But presently re- appeared, much as he went, undisturbed and unodorized. Again and again he was sent down, but with the same result. So at length we thrust him ignominiously into the bag. The ferret's owner said there was no skunk; the rest of us said there was, but that the ferret was ''scared," ''no good," etc. Then, a plan suggested itself for clearing or convicting that best of all ferrets. We plugged up the skunk hole, and went back to the house. It seemed that the youngest brother of one of my companions had a tiny pet dog, a toy, the darhng of his heart — just such a dog as you read about ; a most miserable, pampered, cross, ill-bred, useless and snarhng little beast, about the size of a large rat. Prince was his name, for Abraham, his Httle master, never lost an opportunity of asserting that this was the prince of all dogs, and that his price was above rubies. But Prince had made trouble for Bob more than once, and Bob was ready to sacrifice Prince on the altar of science, if need be. Indeed, Satan had entered into Bob's heart and sketched there a plausible but wicked plan. So this boy set to work and 198 The Book of Woodcraft coaxed Prince to leave the house, and beguiled him with soft words, so that he came with us to the skunk's den in the woods. It required but little encouragement, then, to get that aggressive Httle beast of a doglet to run into the hole and set about making himself disagreeable to its occu- pant. Presently, we were entertained with a succession of growlets and barklets, then a volley of howlets, followed by that awful smell — you know. Soon afterward, Prince reappeared, howling. For some minutes he did nothing but roll himself in the snow, rub his eyes and yell. So that after all, in spite of our ferret's evidence, there was a skunk in the hole, and the ferret had really demonstrated a vast discretion; in fact, was prob- ably the discreetest ferret in Canada. We had got good proof of that skunk's existence but we did not get him, and had to go home wondering how we should square ourselves for our sacrilege in the matter of the pet dog. It was Bob's job to explain, and no one tried to rob him of the glory. He began by sowing a few casual remarks, such as, ''Pears to me there must be a skunk under the barn.'* Then, later, when Prince bounded in, *'Phew! 'pears to me that there fool purp has been after that skunk!" Poor Httle Prince! It made him lose his nightly couch in Abraham's bosom and condemned him to be tubbed and scrubbed every day, and to sleep outdoors for a week. But he had his revenge on aU 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 dreadful example of error than as a model for others. We got back from our hike that time with a lot of inter- esting wild animal experience, and yet you will note we did not see anv wild animal all the time. General Scouting: Outdoors 199 OLD WEATHER WISDOM When the dew is on the grass, Rain will never come to pass. When the grass is dry at night, Look for rain before the light. When grass is dry at morning Kght, Look for rain before the night. Three days' rain will empty any sky. A deep, clear sky of fleckless blue Breeds 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 shetting Is a sure sign of a wetting. (Another version) Open and shit, Sure sign of wet. (Still another) It's lighting up to see to rain. 200 The Book of Woodcraft Evening red and morning gray Sends the traveler on his way. Evening gray and morning red Sends the traveler home to bed. Red sky at morning, the shepherd takes warning; Red sky at night is the shepherd's dehght. If the sun goes down cloudy Friday, sure of a clear Sun- day. If a rooster crows standing on a fence or high place, it will clear. If on the ground, it doesn't count. Between eleven and two You 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, the devil is whipping hiy 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 stars as are in circle, so many days before it will rain. Sudden heat brings thunder. A storm that comes against the wind is always a thunder- storm. The oak and the ash draw hghtning. Under the birch 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.) General Scouting Outdoors 201 The rain-crow or cuckoo (both species) is supposed by all hunters to foretell rain, when its ''Kow, kow, kow" is long and hard. So, also, the tree-frog cries before rain. Swallows flying low is a sign of rain; high, of clearing weather. The rain follows the wind, and the heavy blast is just before the shower. OUTDOOR PROVERBS What weighs an ounce in the morning, weighs a pound at night. A pint is a pound the whole w^orld round. Allah reckons not against a man's allotted time the days he spends in the chase. If there's only one, it isn't a track, it's an accident. Better safe than sorry. No 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 pointed for water. If the turtles on a log are dry, they have been there half an hour or more, which means no one has been near to alarm them. Cobwebs across a hole mean "nothing inside." Whenever you are trying to be smart, you are going wrong. Smart Aleck always comes to grief. You are safe and winning, when you are trying to be kind. 202 The Book of Woodcraft The Stars A settlement worker once said to me: "It's all very well talking of the pleasures of nature study, but what use is it to my little Italians and Pohsh Jews in the slums of New York? They get no chance to see the face of nature." "If they do not," I replied, "it is their own fault. They watch the pavements too much for coppers; they are forever looking down. To-night you ask them to look up. If the sky is clear, they will have a noble chance." Yes! the stars are the principle study for outdoors at night and above all in winter time ; for not only are many of the woodcraft pursuits impossible now, but the nights are long, the sky is clear, and some of the most famous star- groups are visible to us only in winter. So far as there is a central point in our heavens, that point is the Pole Star — Polaris. Around this all the stars in the sky seem to turn once "^ ^>-\ in twenty-four hours. It is 7 easily discovered by the help *A of the Pointers, or Dipper, \\ known to every country boy *-fott in America. •St All Most of the star-groups are z^. CUT 1 known by the names of hu- man figures or animals. The modern astronomers laugh at and leave out these figures in the sky; but we shall find it a great help to memory and interest if we revive and use them; but it is well to say now that it is not because the form of the group has such resemblance, but because there is some traditional association of the two. For example: General Scouting Outdoors 203 The classical legend has it that the nymph Callisto, having violated her vow, was changed by Diana into a bear, which, after death was immortalized in the sky by Zeus. Another suggestion is that the earliest astronomers, the Chaldeans, called these stars *'the shining ones," and their word happened to be very like the Greek Arktos (a bear). Another explanation (I do not know who is authority for either) is that vessels in olden days were named for animals, etc. They bore at the prow the carved effigy of their namesake, and if the ''Great Bear," for example, made several very happy voyages by setting out when a certain constellation was in the ascendant, that constellation might become known as the Great Bear's Constellation. It is no doubt, because it is so conspicuous, that the Great Bear is the oldest of all the constellations, in a human historical sense. Although it has no resemblance to a Bear, 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 helpful in pointing out the other stars, this Dipper will be our starting point and shall prove our Key to the whole sky. If you do not know the Dipper, get some one who does to point it out; or look in the northern sky for the shape shown in Cut, remembering that it goes around the Pole Star every twenty-four hours, so that at different times it is seen at different places. Having found the Dipper, note carefully the two stars marked b and a; these, the outer rim of the Dipper bowl are called the Pointers, because they point to, or nearly to, 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 called by Indians the ''Star that never moves" and the "Home 204 The Book of Woodcraft Star." Note that it is in the end of the handle of a Little Dipper, or, as it is called, the Little Bear, Ursa minor; this Bear, evidently, of an extinct race, as bears, nowa- days, are not allowed such tails. Now, let us take another view of the Dipper. Its handle is really the tail of the Great Bear, also of the extinct long- tailed race. (Cut 2.) Note that it is composed of seven stars, hence its name, "The Seven Stars." Four of these are in the bowl and three in the handle; the handle is bent at the middle star, and this one is called Mizar. Just above Mizar is a tiny star called Alcor. Can you see Alcor? In all ages it has been considered a test of good eyesight to see this Httle star, even among the Indians. They call the big one the Old Squaw, and the Httle one the ''pappoose on her back." Keep this in mind as a test. Can you see the pappoose? If I give you the Latin names of the stars and the scien- tific theories as to their densities and relations, you certainly will not carry much of it away. But let us see if the old animal stories of the sky are not a help. In Cut No. 2 of the Great Bear Hunt, for instance, you see the Dipper in the tail of the long- tailed Bear; and not only is this creature hunted, but in many other troubles. Thus, there is a swarm of flies buzzing about his ear, and another on his flank below b of the Dipper. These swarms are really nehulcB or clusters of very small stars. Close below the Bear are two Hounds of Bootes in leash and in full pursuit of Ursa. They also have annoyances, for there is a swarm of flies at the ear of each. On Ursa's haunch are two areas that, according to the star maps, belong to the Hounds, so we must consider them the bites the hounds are going to take out. Last, and leading, is the great himter "Bootes." If you follow the Dipper, that is, the Bear's tail, in a curve for General Scouting Outdoors 205 the length of two tails, it will bring you to Arcturus, the wonderful star that the Bear hunter wears like a blazing jewel in his knee. Just above the head of Bootes is another well-known con- stellation, the Northern Crown. {Corona horealis.) This very small and very beautiful star-group has been called the "Diamond Necklace in the sky." because it looks Hke M"»t -.-..ii:"^ » » -A /V-r.- — '■■■ W .•.!■•■ . \,^ .»ii-ir-f*"S CUT 2. Bootes Hunting the Great Bear a circle of jewels with one very large one in the middle of the string. The Indians call it the Camp Circle of the Gods. If you draw a Hne from the back rim of the Dipper through Mizar, that is, the star at the bend of the handle, and continue about the total length of the Dipper, it will touch the Crown. The step from the Crown to the Cross is natural, and is easy in the sky. If you draw a Hne up- 4f. ward from the middle of the Dipper 1'-^'* bowl, straight across the sky, about three *" \ ,^ total Dipper lengths, until it meets the '{ \ti». Milky Way, you reach the Northern \ Cross, which is also called Cygnus, the northern cross 2o6 The Book of Woodcraft Swan. You note it is on the opposite side of the Pole Star from the Dipper, and about one and a half Dipper lengths from the Pole. One more easily known group is now in sight, that is, Cassiopeia in her chair. It is exactly opposite the Big Dipper on the other side of the Pole /> v;/V} -^y Star, and about as far from the latter as \\.. \[''^^ the Big Dipper is, that is, the Big Dipper ^u\ \ and Cassiopeia balance each other; as V-4^( ... "^-^^ the one goes up, the other goes down. "'- \: :.-*■*" Tn'\ There is yet another famous constel- *./ • /\\ ^'ii ^^..../i ; i .♦• ii "••^' »^', • •: ?(e.iA£ies Prot^on- _/r^\ ^^...>-v _. .-.•.-■• ; •; ,•■,•'■■.■". ■■ 1 '" / •* .'' -.r'-'i J .<'.• .■■*/ , . .••" U... .',,'■ A /.' :i!ff/ y- / ..'.. ' / <'\ •■ jf/^--: /..• ^ir.u5^/>9/ y f'A :? / / «'s'i:- ::•■ ; .-• .■«:.•;■ \ • •', '•- k^ ::7' Show \^ ■ V ^^— -^_ — -^^;-._ir=^ '^riTnt of Pain- ^'^^~'~~-^— ^l5^~'" " ~ " ming up the Httle stream, and partly by digging out the place above the dam. The first things needed were two logs long enough to 214 The Book of Woodcraft -^^^^ reach from bank to barik. These we placed across with the help of the team, and fixed them firmly three feet apart. Inside of each and tight against it we drove a row of strong stakes leaving a gap or sluiceway for the water to run until the rest of the dam was finished. This cribbing we now filled with clay dug out of the bed of the brook above the dam. Hammering it down hard, and covering the top with flat stones. Finally we closed up the sluice- way with stakes and clay like the rest of it, and in one night the swimming hole filled up. Next morning there was a httle cataract over the low place I had purposely left for an overflow. The water was four feet deep and many of us there learned to swim. WHEN LOST IN THE WOODS If you should miss your way, the first thing to remember is, like the Indian, ^'You are not lost; it is the teepee that is lost." It isn't serious. It cannot be so, unless you do something fooKsh. The first and most natural thing to do is to get on a hill, up a tree, or other high lookout, and seek for some landmark near the camp. You may be so sure of these things: You are not nearly as far from camp as you think you are. Your friends will soon find you. You can help them best by signaling. The worst thing you can do is to get frightened. The truly dangerous enemy is not the cold or the hunger, so much as the fear. It is fear that robs the wanderer of his judgment and of his limb power; it is fear that turns the General Scouting Outdoors 215 passing experience into a final tragedy. Only keep cool and all will be well. If there is snow on the ground, you can follow your back track. If you see no landmark, look for the smoke of the fire. Shout from time to time, and wait; for though you have been away for hours it is quite possible you are within earshot of your friends. If you happen to have a gun, fire it off twice in quick succession on your high lookout then wait and listen. Do this several times and wait plenty long enough, perhaps an hour. If this brings no help, send up a distress signal — that is, make two smoke fires by smothering two bright fires with green leaves and rotten wood, and keep them at least fifty feet apart, or the wind will confuse them. Two shots or two smokes are usually understood to mean ''I am in trouble." Those in camp on seeing this should send up one smoke, which means 'Xamp is here." In a word, ''keep cool, make yourself comfortable, leave a record of your travels, and help your friends to find you." INDIAN TWEEZERS Oftentimes, a camper may need a pair of tweezers or forceps to pull out a thorn or catch some fine end. If he happens to be without the real thing, he can supply the place with those of Indian style — these are simply a small pair of clam-shells, with edges clean and hinge un- broken. The old-time Indians had occasionally a straggly beard. They had no razor, but they managed to do without one. As a part of their toilet for special oc- casion they pulled out each hair by means of the clam- shell nippers. 2l6 The Book of Woodcraft A HOME-MADE COMPASS If you happen to have a magnet, it is easy to make a compass. Rub a fine needle on the magnet; then on the side of your nose. Then lay it gently on the surface of a cup full of water. The needle will float and point north. The cup must not be of metal. AN INDIAN CLOCK, SHADOW CLOCK OR SUNDIAL To make an Indian shadow clock or sundial, prepare a smooth board about fifteen inches across, with a circle divided by twenty-four rays into equal parts. Place it on a level, solid post or stump in the open. At night set the dial so that the twelve o'clock Hne points ex- actly north, as deter- mined by the Pole Star and nail it down. Then, fix a stick or pointer with its upper edge on the centre and set it exactly pointing to the Pole Star (a b) ; that is, the same angle as the latitude of the place, and fix it there immov- ably; it may be necessary to cut a notch (c) in the board to permit of a sight Hne. The hours eight at night to four next morning may as well be painted black. As a time- piece, this shadow clock will be found roughly correct. General Scouting Outdoors 217 The Indians of course used merely the shadow of a tree, or the sun streak that fell on the lodge floor through the smoke opening. LIGHTS For camp use, there is nothing better than the Stone- bridge folding lantern, with a good supply of candles. A temporary torch can readily be made of a roll of birch bark, a pine knot, or some pine-root slivers, in a split stick of green wood. hunter's lamp A fairly steady light can be made of a piece of cotton cloth or twisted rag, stuck in a clam-shell full of oil or melted grease. An improvement is easily made by putting the cotton wick through a hole in a thin, flat stone, which sets in the grease and holds the wick upright. Another improvement is made by using a tin in place of the shell. It makes a steadier lamp, as well as a much larger light. This kind of a lamp enjoys wide use and has some queer names, such as slot-lamp, grease-jet, hunter's lamp, etc. (See Cut on next page.) woodman's lantern When nothing better is at hand, a woodman's lantern can be made of a tomato can. Make a big hole in the bottom for the candle, and punch the sides full of small holes, prefer- ably from 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 the ground for the candle, or if on a table, set it on two blocks. (Cut on next page.) 2l8 The Book of Woodcraft Another style is described in a recent letter from Hamlin Garland: "Apropos of improved camp lights, I had a new one 'sprung on me/ this summer: A forest ranger and I were visiting a miner, about a mile from our camp. It came on dark, pitch dark, and when we started home, we could not follow the trail. lid. for h3iTic((t L^lnti erTlS v^^W It was windy as well as dark, and matches did very little good. So back we went to the cabin. The ranger then picked up an old tomato can, punched a hole in the side, thrust a candle up through the hole, Hghted it, and took the can by the disk which had been cut from the top. The whole thing was now a boxed light, shining ahead like a searchlight, and the wind did not affect it at all! I've been camping, as you know, for thirty years, but this little trick was new to me. Perhaps it is new to you." H. G. Still another style, giving a better light, is made by General Scouting Outdoors 219 heating an ordinary clear glass quart bottle pretty hot in the fire, then dipping the bottom part in cold water; this causes the 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 MATS The chief use of the camp loom is to weave mats for the beds of grass, straw, hay, or, best of all, sedge. I have made it thus: A 3-foot cross-bar A is fast to a small tree, and seven feet away, even stakes are driven into the ground 8 inches apart, each 3 feet out of the ground. Five stout cords are tied to each stick, and to the cross- bar, keeping them parallel. Then, between each on the cross-bar is attached another cord (four in all) the far end of which is made fast to a loose cross-bar, B. One fellow raises the loose cross-bar B, while another lays a long bundle of grass tight in the corner C. Then B is lowered to D, and another roll of grass or sedge is tucked 220 The Book of Woodcraft in on the under side of the stake cords. Thus the bundles are laid one above and one below, until the mat is of the the required length. The cords are then fastened, the cross-bars removed, and the mat, when dried, makes a fine bed. When added to the willow bed, it is pure lux- ury; but lawful, because made of wildwood material. NAVAHO LOOM A profitable amusement in camp, is weaving rugs or mats of inner bark, rags, etc., on a rough Navaho loom. The crudest kind, one which can be made in an hour is il- lustrated on next page. I have found it quite satisfactory for weaving rough mats or rugs. (A and B) are two trees or posts. (C) is the cross piece. (D) is the upper yarn- beam, wrapped its whole length with a spiral cord. (E) is the lower yarn-beam, similarly wrapped. {F F) are stout cords to carry the frame while the warp is being stretched between the yarn-beams. (G G) is a log hung on for weight. {H H) is a round stick fastened between the yarns, odds on one side, evens on the other, to hold the yarns open until the rug is all done, but about one inch when it is drawn out. Now with a needle, the yarns or strings for the warp are stretched from one yarn-beam to another, as a continuous string. The exact method is shown on a larger scale in the upper figure (/ /) The batten or spreader (/) is a piece of light wood two inches wide and one half inch thick, with square edges, but thin sharp- point, and about as long as the yarn beam. Now we are ready to begin. Run the batten between the yarns under the sticks {H H.) Then drop it to the bottom and turn it flatwise, thus spreading the yarns apart General Scouting Outdoors 221 in two rows. Lay a line of soft bark, rags, or other woof in this opening on top of the batten, making sure that it projects a couple of inches at each end. Double these long ends around the strong cords (F F) then back along themselves. Now draw out the spreading batten and press the woof down tight. Run the batten through alternate threads again, but the reverse way of last, and this time it goes more slowly for the lack of a guide rod.* Lay a new Hne of woof as *This is done much more quickly by help of a heald-rod, that is, a horizontal stick as wide as the blanket, with every other strand of the warp loosely looped to it by a running cord near the top. When this rod is pulled forward it reverses the set of the threads and allows the batten to drop in at once. 222 The Book of Woodcraft above. When the rug is all finished except the top inch or more, draw out the rod {H H) and fill the warp to the top. Finally cut and draw out the spiral cords on each yarn-beam. This frees the rug, which is finished, excepting for trim and binding, when such are de- sired. Those who want full details of the best Navaho looms and methods will find them in Dr. Washington Matthew's article on Navaho Weavers, 3d Annual Report, Bur. of Ethnology, 188 1-2. Washington 1884. CAMP RAKE A camp rake is made of forked branches of oak, beech, hickory, or other hard wood, thus: Cut a handle an inch thick {B C) and 4 feet long, of the shape shown. Flatten it on each side of A, and make a gimlet-hole through. Now cut ten branches of the shape Z>£,each about 20 inches long. Flatten them at the E end, and make a gimlet-hole through each. Fasten all together, 5 on each side of the handle, General Scouting Outdoors 223 as in F, mth a long nail or strong wire through all the holes; then, with a cord, lash them together, spacing them by putting the cord between. Sharpen the points of the teeth, and your rake is ready. CAMP BROOM There are two ways of making a camp broom. First, the twig broom. This is easily made as follows : Cut a handle an inch thick, and shape it to a shoulder, as in ^ ^ C. Lash on birch or other fine twigs, one layer at a time, until sufficiently thick, as D E. Now at F, put a final lashing of cord. This draws the broom together, and binds it firmly to the handle. Trim the ends even with the axe, and it is ready for use. The other style is the backwoods broom. This was usually made of blue-beech or hickory. A 4-foot piece of a 4-inch green trunk is best. Shavings 18 inches long are 224 The Book of Woodcraft cut down, left attached at J, and bent back over the end until there is a bunch of them thick enough; when they are bound together with a cord and appear as in K. Now thin down the rest of the handle L M, and the broom needs only a little drying out to be finished. BUILDING A BOAT Most 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 a workshop 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, 15 in. wide, and 15 ft. long; about 50 sq. ft. of tongue and groove flooring; a piece of 2 x 6 in. scantling, 15 in. long; and plenty of 3-in. nails. Begin by beveling the stern post to an edge (a). Set General Scouting Outdoors 225 this on the ground and nail two of the boards to it, one on each side (b). At a point about 7 feet from the bow, put in a temporary cross piece 3^ ft. long (c), which can have the ends either plumb, or spreading wider toward the top. Around this, bend the two side boards till their stern ends are but 3 ft. apart. Nail on an end piece (d e) to hold them there. Now cut a strip of i x 2 in. stuff, and nail it inside along the lower edge of the side board, so as to give a double thickness on which to nail the bottom. Turn the boat upside down and nail on the tongue and groove stuff to form the bottom. Now, turn her over, remove the shaping board, put in the necessary stern and mid seats (see dotted lines), nail on a piece of board to double the thickness where the rowlocks are needed — each about 1 2 inches abaft the mid seat, add rowlocks, and the carpenter work is done. Tar all the seams, caulking any that are gaping, and when the tar has set, paint her inside and out. As soon as this is dry, she is ready for the water. She may leak a Uttle at first, but the swelling of the wood has a tendency to close the seams. This is the simplest form of boat. Great improvement can be made by making the sides deeper, and cutting the lower edge so that the bottom rises at bow and stern, also by setting the stem or bow-post at an angle, and finally by adding a keel. If you cannot get a 15-in. board, use two or more narrow ones. Their joints can be made tight by caulking. A DUGOUT CANOE Basswood, tulip wood, and white pine were the favorite woods for a dugout canoe, though no one made one when 226 The Book of Woodcraft they could get birch bark. The method of making was simple but laborious. Cut your log to the exact shape desired on the outside, then drive into it, all along the side, thin wire nails, an inch long, so that there should be one every two feet along the side, and more on the bottom. Now, hollow out the inside with adze or axe, till the nail points are reached. Sometimes longer nails were used for the bottom. The wood at bow and stern was, of course, much thicker. CAMP HORN I wish every Camp would get a good camp horn or Michigan lumberman's horn. It is about four feet long, has a six-inch bell-mouth, and is of brass. Its sounds are made by mouth, but a good player can give a tune as on a post horn. Its quahty is wonderfully rich, mellow and far- reaching, and it can be heard for three or four miles. It is a sound to stir the echoes and fill the camp with romantic memories. SLEEP OUTDOORS As you drive through New England in the evening, summer or winter, you must notice a great many beds out of doors, on piazza or on sun-deck. Many of these are beds of persons who are suffering from lung trouble. They have found out that this is the way to cure it. Some of them are the beds of persons who fear lung trouble, and this they know is the way to evade it. Take, then, this lesson: If possible, every brave should sleep out of doors as much as possible; not on the ground, and not in the wind, but in a bed, warm, dry, and rainproof, and he will be the better for it. General Scouting Outdoors 227 THE GEE-STRING CAMP Whenever complete isolation from summer resorts or mixed company make it permissible, we have found it well to let the fellows run all day during warm weather, clad only in their shoes and their small bathing trunks, breech- clout or gee-string. This is the Gee-String or Indian Camp. Its value as a daily sun bath, a continual tonic and a mentally refreshing hark back to the primitive, cannot be overestimated. IX* Signaling and Indian Signs Sign Language DO YOU know the Sign Language? If not, do you realize that the Sign Language is an established mode of communication in all parts of the world without regard to native speech? Do you know that it is so refined and complete that ser- mons and lectures are given in it every day, to those who cannot hear? Do you know that it is as old as the hills and is largely used in all public schools? And yet when I ask boys this question, ''Do you use the Sign Language?" they nearly always say "No." The first question of most persons is ** What is it? " It is a simple method of asking questions and giving answers, that is talking, by means of the hands. It is used by all the- Plains Indians, and by thousands of white people to-day, in cities, as well as in the western country, and to an extent that surprises all when first they come to think of it. Not long ago I asked a boy whether the poHcemen on the crowded streets used Sign Language. He said, ''No!" at least he did not know if they did. I replied: "When the officer on Fifth Avenue wishes to stop all vehicles, what does he do?" "He raises his hand, flat with palm forward," was the reply. 228 Signaling and Indian Signs 229 *'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 was well known to the boy. The girls are equally adept and equally unconscious of it. One very shy Httle miss — so shy that she dared not speak — 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 EngKsh?" 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 already given me three signs of the Sign Language, which you said you did not use?" After collecting popular signs for several years I found that I had about one hundred and fifty that are in estab- Ushed use in the schools of New York City. Here are some of the better known. Each boy will probably find that he has known and used them all his schooldays : You (pointing at the person); Me (pointing at one's self); Yes (nod); No (head shake); Go (move hand forward, palm first); Come (draw hand toward one's self, palm in) ; Hurry (same, but the hand quickly and energetically moved several times); Come for a moment (hand held out back down, fingers closed except first, which is hooked and straightened quickly several times); 230 The Book of Woodcraft Stop (one hand raised, flat; palm forward); Gently or Go easy (like ''stop/' but hand gently waved from side to side); Good-bye (hand high, flat, palm down, fingers wagged all together); Up (forefinger pointed and moved upward); Down (ditto downward) ; Silence or hush (forefinger across lips) ; Listen (flat hand behind ear); Whisper (silently move lips, holding flat hand at one side of mouth); Friendship (hands clasped) ; Threatening (fist shaken at person); Warning (forefinger gently shaken at a sKght angle toward person); He is cross (forefinger crossed level); Shame on you (right forefinger drawn across left toward person several times); Scorn (turning away and throwing an imaginary handful of sand toward person); Insolent defiance (thumb to nose tip, fingers fully spread) ; Surrender (both hands raised high and flat to show no weapons) ; Crazy (with forefinger make a Httle circle on forehead then point to person) ; Look there (pointing); Applause (silently make as though clapping hands); Victory (one hand high above head as though waving hat); Indifference (a shoulder shrug); Ignorance (a shrug and headshake combined) ; Pay (hand held out half open, forefinger and thumb rubbed together) ; Signaling and Indian Signs 231 Poverty (both hands turned flat forward near trouser pockets) ; Bribe (hand held hollow up behind the back) ; Knife (first and second fingers of right hand used as to whittle first finger of left); / am thinking it over (forefinger on right brow and eyes raised) ; / forgot (touch forehead with all right finger tips, then draw flat hand past eyes once and shake head) ; / send you a kiss (kiss finger tips and move hand in graceful sweep toward person); The meal was good (pat stomach) ; / heg of you (flat hands tight together and upright) ; Upon my honor (with forefingers make a cross over heart) ; Bar up, fins, or / claim exemption (cross second finger of right hand on first finger and hold hand up) ; Give me (hold out open flat hand pulling it back a Httle to finish) ; / give you (the same, but push forward to finish) ; Give me my hill (same, then make motion of writing) ; Get up (raise flat hand sharply, palm upward) ; Sit down (drop flat hand sharply, palm down); Ruh it out (quickly shake flat hand from side to side, palm forward); Thank you ( a slight bow, smile and hand-salute, made by drawing flat hand a few inches forward and downward palm up); Do you think me simple? (forefinger laid on side of nose) ; Will you? or, is it so? (eyebrows raised and slight bow made) ; Will you come swimming? (first and second fingers raised and spread, others closed); Also of course, the points of the compass, and the numer- als up to twenty or thirty. 232 The Book of Woodcraft My attention was first directed to the Sign Language in 1882, when I went to Kve in western Manitoba. There I found it used among the Crees and Sioux, the latter especi- ally being expert sign- talkers. Later, I found it a daily necessity for travel among the natives of New Mexico and Montana. One of the best sign talkers I ever met was the Crow In- dian, 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 ever after was deaf and dumb. However sign talk was famiHar to all his people and he was at little disadvantage in day- time. From him I received many lessons in Sign Language and thus in 1897 began to study it seriously. Now I wish to teach it to the Scouts. If each of them would learn to use with precision the one hundred and fifty schoolboy signs and then add twice as many more, they would become fairly good sign-talkers. These additional signs they can find in the "Dictionary of the Sign Language."* Why should you talk the Sign Language? There are many reasons: In this code you can talk to any other Scout, without a outsider knowing or understanding. It makes conversation easy in places when you must not speak aloud, as in school, during music, or by the bedside of the sick. It is a means of far-signaKng much quicker than sema- phore or other spelling codes, for this gives one or more words in one sign. It will enable you to talk when there is too much noise to be heard, as across the noisy streets. *To be issued by Doubleday, Page 6* Co. Signaling and Indian Signs 233 It 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 of another nationality whose language you do not understand. This indeed is its great merit. It is universal. It deals not with 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 insurmountable difficulties. Remember then you are to learn the Sign Language be- cause it is silent, far-reaching, and the one universal language. Since it deals fundamentally with ideas, we avoid words and letters, but for proper names it is very necessary to know the one-hand manual alphabet, For numbers we use the fingers, as probably did the ear- liest men who counted. Yes. The sign for "yes" is so natural that one can see it instinctively made if we offer food to a hungry baby. That is simply a nod. That is if you are near, but far off, make your right hand with all fingers closed except index and thumb which are straight and touching at top, advance, bend toward the left side as though bowing, then returned and straight again. No. This also is a natural sign, we can see it if we offer bitter medicine to a baby. The sign for ''No," when near, is shake the head; but, when too far for that to be seen, hold the closed right hand in front of the body, then sweep it 234 The Book of Woodcraft Signaling and Indian Signs 235 One Two Three Four Five Six 6e\ren Eight Nine Ten Eleven Twenty Thirty One Hundred One Thousand 236 The Book of Woodcraft outward and downward, at the same time turn the pahn up as though throwing something away. Query, The sign for Question — that is, ''I am asking you a question," ''I want to know " — is much used and important. Hold up the right hand toward the person, pahn 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 you are very near, merely raise the eyebrows. The following are needed in asking questions: How Many? First the Question sign, then hold the left hand open, curved, palm up, finders spread, then with right digit quickly tap each finger of left in suc- cession, closing it back toward the left palm, begin- ning with the little finger. How Much? Same as How many? What? What are you doing? What do you want? What is it? First give Question, then hold right hand palm down, fin- Query sign gers shghtly 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 time by sign for hours, days, etc. When asking in general ^^When*^ for a date, hold the left index extended and vertical, other and thumb closed, make a circle round left index tip with tip of extended right index, others and thumb closed; and Signaling and Indian Signs 237 when the index reaches the starting point, stop it and point at tip of left index (what point of shadow?). Where? (What direction) Question, then with forefinger sweep the horizon in a succession of bounds, a slight pause at the bottom of each. Which? Question, then hold left hand in front of you with palm toward you, fingers to right and held apart; place the end of the right forefinger on that of left forefinger, and then draw it down across the other fingers. Why? Make the sign for Question, then repeat it very slowly. Who? Question, and then describe with the right fore- finger a small circle six inches in front of the mouth. Eat. Throw the flat hand several times past the mouth in a curve. Drink. Hold the right hand as though holding a cup near the mouth and tip it up. Sleep. Lay the right cheek on the right flat hand. My, mine, yours, possession, etc. Hold out the closed fist, thumb up, and swing it down a little so thumb points forward. House. Hold the flat hands together like a roof. Finished or done. Hold out the flat left hand palm to the right, then with flat right hand chop down past the ends of the left fingers. Thus ^^Will you eat? ^"^ would be a Question, you eat, but Have 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 alternately lift them forward and draw them back to indicate track or feet travehng. The Indian had much use for certain signs in describing the white trader. The first was: Liar. Close the right hand except the first and second 238 The Book of Woodcraft fingers; these are straight and spread; bring the knuckles of the first finger to the mouth, then pass it down forward to the left, meaning double or forked tongue. The second sign, meaning ^^very^ or ^\^ery much,^^ is made by striking the right fist down past the knuckles of the left without quite touching them, the left being held still. Another useful sign is time. This is made by drawing a circle with the right forefinger on the back of the left wrist. It looks like a reference to the wrist watch, but it is certainly much ^^ - >^ sign for older than that style of 1 ^^ very much timepiece and probably refers to the shadow of a tree. Some prefer to draw the circle on the left palm as it is held up facing forward. If you wish to ask, ''What time is it?'' You ^ make the signs Question, then Time. If the *' 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 a pointer on the flat palm of the left and carrying it once around; minutes by moving the pointer a very Httle to the left. If you wish to signal in answer 3:15. You give the signs for hours 3 and minutes 15. Holding all ten fingers up for 10, then those of one hand for 5. It takes a good-sized dictionary to give all the signs in use, and a dictionary you must have, if you would become an expert. I shall conclude with one pretty Httle Indian sign : First, answer is Signaling and Indian Signs 239 give the Question sign, then make an incomplete ring of your right forefinger and thumb, raise them in a sweep until above your head, then bring the ring straight down to your heart. This is the Indian way of asking, ''Is the sun shin- ing in your heart?" — that is, ''Are you happy?" — your answer will, I hope, be made by the right hand and arm standing up straight, then bowing toward the left, followed by a sharp stroke of the right fist knuckles past those of the left fist without their touching, which means "Yes, the sun shines in my heart heap strong J^ PICTURE-WRITING The written form of Sign Language is the picture-writing also called Pictography, and Ideography, because it repre- sents ideas and not words or letters. It is widely believed that Sign Language is the oldest of all languages; that in- deed it existed among animals before man appeared on earth. It is universally accepted that the ideography is the oldest of all writing. The Chinese writing for instance is merely picture-writing done with as few lines as possible. Thus, their curious character for ^' Hearing^' was once a complete picture of a person Hstening behind a screen, but in time it was reduced by hasty hands to a few scratches; and 'War," now a few spider marks, was origi- nally a sketch of "two women in one house." To come a Httle nearer home, our alphabet is said to be descended from hieroglyphic ideographs. "A" or "Ah," for example, was the sound of an ox repre- sented first by an outline of an ox, then of the head, which in various modifications, through rapid writing, became our "A." "O" was a face saying "Oh," now simplified into the round shape of the mouth. 240 The Book of Woodcraft *'S" was a serpent hissing. It is but little changed to- day. We may also record our Sign Language in picture-writing, as was the custom of many Indian tribes, and we shall find it worth while for several reasons: It is the Indian special writing; it is picturesque and useful for decoration; and it can be read by any Indian no matter what language he Some Ino\/\n3cqvt Pictoc?kaph5 SunrJiC ont sur, or ci*y SyrTmt Noon or 71.0 hO. ,j^^^ speaks. Indeed, I think it probable that a pictograph inscription dug up 10,000 years from now would be read, whether our language was understood or not. When the French Government set up the Obelisk of Luxor in Paris and wished to inscribe it for all time, they made the record, not in French or Latin, but in pictographs. l««o <>-^-<>-(> t>-^ 0/ ](f^c^yorK} (,„d«r/.«ae.- ty,H ) wakr ^'^diy syitrm wt wifh 1 mi<(« to t^LL 1 V>C4ni> af Stl;fl 1 It is, moreover, part of my method to take the boy through the stages of our race development, just as the young bird must run for a send-off, before it flies, so pictography being its earhest form is the natural first step to writing. Signaling and Indian Signs 241 In general, picture writing aims to give on paper the idea of the Sign Language without first turning it into sounds. In the dictionary of Sign Language I give the written form after each of the signs that has a well estabHshed or pos- sible symbol. Many of these are drawn from the Indians who were among the best scouts and above all noted for their use of the picture-writing. A few of them will serve to illustrate. I /I IM nil / * > ^ V >' V" y" 3^"" i^^'X Numbers were originally fingers held up, and five was the whole hand, while ten was a double hand. We can see traces of this origin in the Roman style of numeration. A one-night camp, a more permanent camp, a village and a town are shown in legible symbols. An enemy, sometimes expressed as a " snake,'' recalls our own "snake in the grass." A '^friend," was a man with a The picture on the teepee luiing, to record Guy's Exploit branch of a tree; because this was commonly used as a flag of truce and had indeed the same meaning as our oKve branch. The "treaty" is easily read; it was a pair of figures like this done in Wampum that recorded Perm's Treaty. ^'Good'^ is sometimes given as a circle full of lines all 242 The Book of Woodcraft straight and level, and for ''bad'' they are crooked and con- trary. The wavy lines stood for water, so good water is clearly indicated. The three arrows added mean that at three arrow flights in that direction, that is a quarter mile, there is good water. If there was but one arrow and it pointed straight down that meant ''good water here," if it pointed down and outward it meant ''good water at a little distance." If the arrow was raised to carry far, it Level Direction forward Direction backward Sun or day- Sunrise Sunset Noon Night ■ Day back one, or yes- terday Day forward one, or to-morrow Moon, or month Rain Snow Year (or snow round to snow) ^^^ Mad Moon, November ^^^ Long Night Moon, De- — cember. Snow Moon or January Hunger Moon or Febru- ary March the Wakening or Crow Moon Grass Moon or April Planting Moon or May- Rose Moon or June Thunder Moon or July Red, Moon or Green Corn, August Hunting Moon, Septem- ber Leaf - Falling October Moon, Signaling and Indian Signs 243 ^ Man A Woman Baby Scout D Scouting ? Question X Yes No « Doubtful <«- ^ Peace K<- 71 War X Surrender ^ Prisoner 1 Enemy Friend .0\ I ^ ^ Good Bad Water Good water Good water in 3 arrow flights One-night camp More permanent camp Village Town Heap or many I have found Bear Grizzly bear Chipmunk Dead bear Treaty of peace meant good 'Svater a long way off there." This sign wasof the greatest value in the dry country of the southwest. Most Indian lodges were decorated with pictographs depicting in some cases the owner's adventures, at other times his prayers for good luck or happy dreams. The old Indian sign for peace, three angles all pointing one way that is *' agreed," contrasts naturally with the 'Svar" or ''trouble" sign, in which they are going different ways or against each other. 244 The Book of Woodcraft An animal was represented by a crude sketch in which its chief character was shown, thus chipmunk was a small animal with long tail and stripes. Bear was an outline bear, but grizzly bear, had the claws greatly exaggerated. When the animal was killed, it was represented on its back with legs up. Each chief, warrior and scout had a totem, a drawing of which stood for his name or for himself. •f ^4. -0 •6 ^%^^ Ma means. A man's name is expressed by his totem; thus, the above To-day, 20th Sun Thunder Moon. After three days ''Deerfoot," Chief of the Flying Eagles, comes to our Standing Rock Camp. When a man was dead officially or actually, his totem was turned bottom up. Here is a copy of the inscription found by Schoolcraft on the grave post of Wabojeeg, or White Fisher, a famous Ojibwa chief. He was of the Caribou clan. On the top is his clan totem re- versed, and on the bottom the White Fisher; the seven marks on the left were war parties he led. The three marks in the middle are for wounds. The moose head is to record a desperate fight he had with a bull moose, while his success in war and in peace are also stated. This inscription could be read only by those knowing the story, and is rather as a memory help than an exact record. Signaling and Indian Signs 245 BLAZES AND INDIAN SIGNS — BLAZES First among the trail signs that are used by Scouts, Indians, and white hunters, and most likely to be of use to the traveler, are axe blazes on tree trunks. Among these some may vary greatly with locality, but there is one that I have found everywhere in use with scarcely any variation. That is the simple white spot meaning, ^^Here is the trailJ^ The Indian in making it may nick off an infinitesimal speck of bark with his knife, the trapper with his hatchet may make it as big as a dollar, or the settler with his heavy axe may slab off half the tree-side; but the sign is the same in principle and in meaning, on trunk, log or branch from Atlantic to Pacific and from Hudson Strait to Rio Grande. '^This is your trail," it clearly says in the universal language of the woods. There are two ways of employing it: one when it appears on back and front of the trunk, so that the trail can be run both ways; the other when it appears on but one side of each tree, making a blind trail, which can be run one way only, the blind trail is often used by trappers and pros- pectors, who do not wish any one to follow their back track. But there are treeless regions where the trail must be marked; regions of sage brush and sand, regions of rock, stretches of stone, and level wastes of grass or sedge. Here other methods must be employed. A well-known Indian device, in the brush, is to break a twig and leave it hanging. {Second line.) Among stones and rocks the recognized sign is one stone set on top of another {top line) and in places where there is nothing but grass the custom is to twist a tussock into a knot {third line). These signs also are used in the whole country from Maine to California. 246 The Book of Woodcraft Signs in. J'tonej' ThiJ ij the Trail Tura to the Right Tura to the Lef t Important Varnin^g Jignj* in Twigs Tbij IS the Trail Turn to the Risht Turn to the Left Important 'Warnir\5^ .5'ignj* in Gra^j* .fi^.. ^^^l;i^/, ^..^V^^. ^.^^,f7rryt) Thij i^ the Trail Tura to the Ri^ht Turn to the Lef t ImportantVarnin^ •Tignj* in Blaje^ Mill ThiJ i^ the Trail Turn to the Ri5ht Turn to the Left Important Warninj Code for ii*n\olie J^ignalj ^ "11 Iff i?f; Camp iJ Here' I am lojt. Help! Good Newj- All come to Council Some Special Blaje^ ui-ed by Hunters C:^Siirveyors Ml A Trap to ATrapto Camp iJ to Campijfo ^ypecial Adirondack Jurpeyorj Right- Left Right Left Special Line Here Signaling and Indian Signs 247 In running a trail one naturally looks straight ahead for the next sign; if the trail turned abruptly without notice one might easily be set wrong, but custom has provided against this. The tree blaze for turn "to the right" is shown in Number 2, fourth row; "to the left" in Number 3. The greater length of the turning blaze seems to be due to a desire for emphasis as the same mark set square on, is understood to mean "Look out, there is something of special importance here." Combined with a long side chip it means "very important; here turn aside." This is often used to mean "camp is close by," and a third sign that is variously combined but always with the general meaning of '' warning" or "something of great importance" is a threefold blaze. (No. 4 on fourth line.) The com- bination (No. I on bottom row) would read "Look out now for something of great importance to the right." This blaze I have often seen used by trappers to mark the where- abouts of their trap or cache. Surveyors often use a similar mark — that is, three simple spots and a stripe to mean, "There is a stake close at hand," while a similar blaze on another tree near by means that the stake is on a Une between. STONE SIGNS These signs done into stone-talk would be as in the top line of the cut. These are much used in the Rockies where the trail goes over stony places or along stretches of slide-rock. GRASS AND TWIG SIGNS In grass or sedge the top of the tuft is made to show the direction to be followed; if it is a point of great importance 248 The Book of Woodcraft three tufts are tied, their tops straight if the trail goes straight on; otherwise the tops are turned in the direction toward which the course turns. The Ojibways and other woodland tribes use twigs for a great many of these signs. (See second row.) The hang- ing broken twig like the simple blaze means "This is the trail." The twig clean broken off and laid on the ground across the line of march means, ''Here break from your straight course and go in the line of the butt end," and when an especial warning is meant, the butt is pointed toward the one following the trail and raised somewhat, in a forked twig. If the butt of the twig were raised and pointing to the left, it would mean ''Look out, camp, or ourselves, or the enemy, or the game we have killed is out that way." With some, the elevation of the butt is made to show the distance of the object; if low the object is near, if raised very 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 are the standards — the ones sure to be seen by those who camp in the wilderness. SMOKE SIGNALS There is in addition a useful kind of sign that has been mentioned already in these papers — that is, the Smoke Signal. These were used chiefly by the Plains Indians, but the Ojibways seem to have employed them at times. A clear hot fire was made, then covered with green stuff or rotten wood so that it sent up a soHd column of black smoke. By spreading and lifting a blanket over this smudge the column could be cut up into pieces long or short, and by a preconcerted code these could be made to convey tidings. Signaling and Indian Signs 249 But the simplest of all smoke codes and the one of chief use to the Western traveler is this: One steady smoke — *'Here is camp." Two steady smokes — ''I am lost, come and help me." I find two other smoke signals, namely: Three smokes in a row — *' Good news." Four smokes in a row — ''All are summoned to council." These latter I find not of general use, nor are they so likely to be of service as the first two given. SIGNAL BY SHOTS The old buffalo hunters had an established signal that is yet used by the mountain guides. It is as follows: Two shots in rapid succession, an interval of five seconds by 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 may be one shot, which means, "All right; I only wanted to know where you were." But if the reply repeats the first it means, "I am in serious trouble; come as fast as you can." SPECIAL SIGNS A sign much used among the Utes was three flocks of geese flying one way meaning, "All at Peace." But two one way and one the other meant, "Look out! there is a war afoot." Another Indian sign was a little heap of stones, meaning "We camped here because one of us was sick." This originated in the hot stones used for making steam 250 The Book of Woodcraft in the vapor bath that is so much favored by Indian doctors. The Indians sometimes marked a spot of unusual im- portance by sinking the skull of a deer or a mountain sheep deep into a living tree, so that the horns hung out on each side. In time the wood and bark grew over the base of the horns and ''medicine tree" was created. Several of these trees have become of historic importance. A notable example of this was the big Ramtree that by common con- sent demarked the hunting grounds of the Blackfeet from those of the Nez Perces. It was held by these Indians in religious veneration until some white vandal deli'berately destroyed it by way of a practical joke. It would be easy to record many other Indian signs; the sign for the ''first crow" of spring; the sign for "buffalo in sight"; the sign for a "war party coming"; the sign that a certain man "wants the arrows," that another man owes him, and the sign that the owner of the teepee is "praying and must not be disturbed." But these are things that are quickly passing away and the Indians themselves are for- getting them. Signaling and Indian Signs 251 The most important of the signs used by men of the wil- derness are herein described. They are interesting as a crude beginning of Hterature. The knowledge of such things appeals to most boys. They find pleasure in learning this crudest of writing. Furthermore, many a one in the past has owed his life to an inkHng of this woodcraft knowledge, and there is no reason to doubt that many a wilderness traveler in the future will find it of equally vital service. WEATHER SIGNALS (Adopted for general use by the United States Signal Service on and after March i, 1887.) No. I No. 2 No. 3 No. 4 No. 5 White Flag Blue Flag Black Triangular White Flag White and Blue Flag Black Centre P |i ^- la] M Clear or Fair Rain or Snow Temperature Cold Wave Local Rain or Snow No. 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 above Nos. I or 2, indicates warmer weather; below No. i or 2, colder weather, and when not displayed, station- ary weather. No. 4, white flag with black centre (cold wave flag), sudden fall in temperature; this signal is usually ordered at least twenty-four hours in advance of the cold wave. It is not displayed unless a temperature of forty-five degrees, or less is expected, nor is flag No. 3 ever displayed with it. No. 5, means local rain or snow; with 3 above it means with higher temperature; with 3 below it means lower temperature. A red flag with a black centre indicates that a storm of marked violence is expected. 252 The Book of Woodcraft DISPLAY EXAMPLES P ^ 3 P ■] Colder. Fair Weather Rain or Snow. Wanner Warmer. Fair Cold Wave. ¥i Weather, followed by Weather Rain or Snow STORM AND HURRICANE WARNINGS I[ N. E. Winds. K S. E. Winds N W Winds. S. W. Winds. Hurri- cane. Storm Warnings. — A red flag with a black centre indicates a storm of marked violence. The pennants displayed with flags indicate direction of wind — red, easterly; white, westerly; pennant above flag indicates wind from northerly quadrants; below, from south- erly quadrants. By night a red light indicates easterly winds, white light below red, westerly winds. Two red flags with black centres indicate approach of tropical hurricane. No night hurricane signals are displayed. SIGNALS ON THE RAILWAY Most of US are familiar with some of the signals given by brakemen, conductors, or engineers, but not so many of us have sat right down to inspect the code, as ofl&cially fixed. A conductor on the Canadian Pacific Railway allowed me to copy it out from his ''Trainman's Book," 1909, and since then I have been told that this is the code in universal use, so I give it in full. It consists of color signals, hand and lantern signals, toots, and cord-pulls. It will add a new interest to the journey, at least when you can read the ''Signs of the Iron Trail," and the "Talk of the Iron Horse." Signaling and Indian Signs 253 THE CODE (From C. P. R. ''Trainman's Book," 1909, No. 7563; but in general 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 track Stop. Raised and lowered vertically Go ahead. Swung at half-arms' length, in small circle across track, train standing Back up. Swung vertically in a big circle, at arms' length across the track, when train is running Train broken in two. Swung horizontally above head, when train is standing Put on air-brakes. Held at arms' length above the head, when train is standing Release air-brakes. Other Hand Signals, modifications of the above: Hand (or hands) held out horizon- tally and waved up and down Go ahead. Hand (or hands) suddenly drawn flat and horizontal Stop. Sometimes hands raised and held palms forward All right. Arm thrust forward and swept back toward opposite shoulder, as in beckoning Come back. Signals by Engine Whistle: (o a short toot. — a long one) := Stop; put on brakes. = Take off brakes; get ready to start. 254 The Book of Woodcraft — ooo r= Flagman go out to protect rear of train. — z=z 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 same from the trainman, i. e., No. 4 in hand, flag and lamp signals. Similarly, this is the answer to No. 4 of hand, flag and lamp signals. 00 -^^ (all right) the answer to any signal not otherwise provided for. 000 = (when the train is standing) back up ; also is 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 whis- tle posts. — 3=: Approaching stations, o — = (when double-heading) Air-brakes have failed on leading engine, and second engine is to take control of them. Sec- ond engine repeats same as soon as it has 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 255 Five " = 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 in three short toots. X^ Campercraft or The Summer Camp Camping Out EVERY boy looks forward to camping out. Then it is that he gets the best chance to practise the things that are peculiar to scouting; and camping out is the only complete outdoor life. When a boy, I was of course eager for a chance to camp out, but I had a very wrong idea about it. I believed that one 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 were injured for life by such practices. It is well, then, to keep in mind that camping out offers a number of priceless benefits, and is also beset by one or two dangers. Let us aim to get all the good and avoid all the ill. The good things are: The pure air, especially at night; the bracing and lung-healing power of the woods; the sun bath; the tonic exercise; and the nerve rest. The bad things are: The danger of rheumatism from sleeping on the ground, or in damp clothes; the exhaustion from bad nights, through insufficient bed-clothes or an uncomfortable bed; and the dangers arising from irregular meals and badly cooked food. I have seen boys go back from an ill-run camp, tired out and but little benefitted; whereas, if properly guided, every 256 Camper craft or The Summer Camp 257 camp-out should mean a new spell of life — a fresh start in vigor for every one concerned. Many mothers ask with fear, *' Won't my boy catch cold, if he camps out?" This is the last and least of dan- gers. Almost never does one catch cold in camp. I have found it much more likely that boys suffer through irregular hours of eating and sleeping; but these are troubles that the camp discipUne is designed to meet. The great evil that campers should beware of, is of course rheumatism. But none need suffer if they will take the simple precaution of changing their wet clothes when not in action, and never sleeping directly on the ground. A warm, dry place for the bed should be prepared in every tent and teepee. 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 to live correctly, and safely assume that you will be healthier for the trip. To illustrate: One of my trips was made to determine the existence of Wood Buffalo on the Great Slave River; another to prove that the Canadian Fauna reached the Lake of the Woods. Some of my friends have made trips to win the badge of expert canoe-man ; others for the camper badge, and so forth, and I think it best to go a long way from home. Get as complete a change as possible. OUTFIT FOR A PARTY OF SIX (cAMPING ONE WEEK IN FIXED camp) I 1 2-foot teepee (if for cold weather), accommodating five 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 or wet weather. 258 The Book of Woodcraft 5 yards mosquito-bar and some dope for stinging-insects. 3 or 4 one-gallon bags of cotton for supplies. A few medicines and pill-kit or "first aid," including cold cream for sunburn. 1 strong clothes line; ball of cord; ball twine; of ball of strong 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 ij, two lbs. of 2^, two lbs. of 3I, and one lb. of 5 -inch. Pocket tool outfit (A, K, and B is good) Soap. Mirror. Toilet-paper. Waterproof match-box. Book of Woodcraft A locker. Cooking outfit: Either a ready-made, self -nesting "Buzza- cot," or 3 cover-kettles, lo-qt., 4-qt., and 2-qt. (riveted, not soldered) . 2 frying-pans, with handles and covers. 2 big spoons. Coffee strainer. I Dutch oven. 1 wire grill. 2 bake-pans. I butcher knife. Campercraft or the Summer Camp 259 Salt 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 experi- ence, 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-trunks . A 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 Woodcraft Tea I lb. Coffee 3 lbs. Lard 5 lbs. Sugar 6 lbs. Condensed milk 12 tins Butter 7 lbs. Eggs 3 dozen Bacon 15 lbs. Preserves 5 lbs. Prunes 3 lbs. Maple syrup 3 quarts Cheese i lb. Raisins 3 lbs. Potatoes ^ bushel White beans 3 quarts Canned corn 3 tins Flour 25 lbs. Baking-powder i lb. Concentrated soups ... ^ lb. Salt 2 lbs. Pepper i ounce Fresh fish and game are pleasant variations, but seem to make little difference in the grocery bill. OUTFIT FOR EACH BRAVE I good 5-foot lancewood bow, complete with string. 6 standard arrows, 25 in. long, 3 feathers, steel points. I quiver of waterproof canvas or leather. I arm-guard. I head-band. I pair moccasins or ''sneaks." 1 waterproof blanket. 2 Indian blankets of gray wool. Camper craft or the Summer Camp 261 TENTS There are many styles of small tents on the market; al- most any of them answer very well. For those who wish to equip themselves with the latest and best, a 10 x 12-foot wall tent of lo-ounce double-filled army duck, stained or dyed yellow, brown, or dull green, is best. It will accommodate a party of five or six. For tramping trips, light tents of waterproof silk are made. One large enough for a man weighs only two or three pounds. Any of the established makers can supply what is needed if they know the size of the party and nature of the outing. TEEPEES The Indian teepee has the great advantage of ventilation and an open fire inside. It has the disadvantage of needing a 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 years ago, has been quite successful, since it combines the advan- tage of teepee and tent and needs only four poles besides the smoke-poles. It is, however, less picturesque than the old style. This gives the great advantage of an open fire inside, and good ventilation, while it is quite rainproof. 262 The Book of Woodcraft It can be put up with four long poles outside the can- vas, the holes crossing at the top as in the Indian teepee. Of course the point of the cover is attached before the poles are raised. It may be got from D. T. Abercrombie & Co., 311 Broad- way, New York. THE CAMP GROUND In selecting a good camp ground, the first thing is a dry, level place near good wood and good water. If you have horses 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 in summer, and in winter avoid the coldest winds and drifting snows, which in most of the country east of the Rockies come from the north and west. Sometimes local conditions make a different exposure desirable, but not often. For obvious reasons, it is well to be 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. LATRINE Each small camp or group of tents in a large camp, must have a latrine, that is a sanitary ditch or hole. For a small camp or short use, this is a narrow trench a foot wide, sur- rounded by a screen of bushes or canvas. It is made nar- row enough to straddle. Each time after use, a shovelful of dry earth is thrown in. But a large camp needs the regulation army latrine. This is a row of seats with Uds over a long trench which has a layer of quickhme in the bottom. The wooden structure Campercraft or the Summer Camp 263 is banked up so no flies can get in. The lids are down tight when the seat is not in use. A shovelful of quicklime is then thrown in after each occasion. A running trough is arranged along side so it is tributary to the main trench; this also is kept coated with quickHme. The place should be thoroughly screened, but is as well without a roof except over the seats. All camps should be left as clear of filth, scraps, papers, tins, bottleS; etc., as though a human being had never been there. ARRIVING ON THE CAMP GROUND As soon as all are on the ground, with their baggage, let the Leader allot the places of each band or clan. Try to have each and every dwelUng-tent about 25 feet from the next, in a place dry and easy to drain in case of rain and so placed as to have sun in the morning and shade in the after- noon. Each group is responsible for order up to the halfway line between them and the next group. Loose straw, tins, papers, bottles, glass, filth, etc., out of place are criminal disorder. Pitch at a reasonable distance from the latrine, as well as from the water supply. As much as possible, have each band or clan by itself. As soon as convenient, appoint fellows to dig and pre- pare a latrine or toilet, with screen. All will be busied settUng down, so that usually there is no methodic work the first day. But the second day it should begin. CAMP OFFICERS ANT> GOVERNMENT After the routine of rising, bathing, breakfast, etc., there should be called at eight o'clock a High Council. That is, a 264 The Book of Woodcraft Council 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 Head Man of the village. It is his duty to appoint all other officers for the day, and to inspect the camp. In some camps this High Council meets at night when the younger members are asleep. The other officers are: Assistant Chief in Charge, who goes about with the Chief and succeeds him next day. Keeper of the Milk and the Ice-box, when there' is ice for the milk. Keeper of the Letters. He takes all letters to the post and brings back all mail. Keeper of the Canoes. No boats may be taken without his sanction, and he is responsible for the same. Keeper of the Garbage. He must gather up and destroy all garbage each day at a given hour; preferably late afternoon. Keeper of the Latrine. He must inspect hourly, and see that all keep the rules. Keeper of the Campfire. He must have the wood cut and laid for the Council-fire at night, with an extra supply for all the evening, and must keep the Council-fire bright, not big; but never dull. Also, the High Council should appoint a Tally Keeper for the whole camp ; he is to serve throughout the whole period of the encampments, keeping the records for every day. Sometimes the work is divided, but one fellow can do it better, if he is wilHng. A band or clan prize for the whole term is always offered. The competition for this is judged by points, and for each of the above services to the camp, the band, to which the scout belongs, gets up to 25 points per day, according to his efficiencv. Campercraft or the Summer Camp 265 No fellow should leave camp without permission. If he does so, he may cause his Band to lose points. THE DOG SOLDIERS In every large camp it is found well to follow the Indian custom in forming a Lodge of Dog Soldiers. These are a band of eight or ten of the strongest and sturdiest fellows. They act as police when needed, but wear no badge. They must at once run to any place where the signal (a loud bay- ing) is heard, and act promptly and vigorously. When the Chief has selected the huskies he wishes to have in the Dog Lodge, he invites all to meet secretly in some quiet teepee at night, explains the purpose and adds "I have called on you who are here. If any do not wish to serve, now is the time to retire." The sacred fire is Hghted in the middle, all stand in a ring about it, each with his right hand on a war club above the fire, his left holding a handful of ashes. Then all repeat this vow: ''As a Dog Soldier I pledge the might of my manhood to the cause of law and justice in this Camp for the term of the Camp or until released by the Chief, and if at any time I fail in my duty through fear entering into my heart, may I be dropped, scorned and forgotten like these ashes. " Then he scatters the ashes. It is customary for each Tribe to adopt further a secret sign and password, which is taught to the Dog Soldiers as a finish. INSPECTION Every day there is an inspection. It is best in the middle of the morning. The Chief and his second go from 266 The Book of Woodcraft tent to tent. Each Clan is allowed 50 points for normal, then docked i to 10 points for each scrap of paper, tin, or rubbish left lying about; also for each disorderly feature or neglect of the rules of common sense, decency or hygiene, on their territory; that is, up to halfway between them and the next group. They may get additional points for extra work or inventions, or unusual services for the public good; 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 winning Band or Clan saying: *'The Horns of the High Hikers were won to-day by Band." And the horns are accordingly hung on their standard, pole or other place, for the day. At the end of the camp, provided ten were present for at least a fortnight, Clan or Band that won them oftenest carries them home for their own; and ever after- ward are allowed to put in one corner of their banner a small pair of black horns. The Wolf Band banner p. 77 shows that they have twice captured the horns. THE HORNS OF THE HIGH HIKERS What are they? Usually a pair of poHshed buffalo horns with a fringed buckskin hanger, on which is an inscription saying that they were won by Band at such a camp. When buffalo horns cannot be got, common cow horns or even horns of wood are used. COUNCIL-FIRE CIRCLE In every large permanent camp I establish a proper Council-fire Circle or Council Camp. The uses and Campercraft or the Summer Camp 267 benefits of these will be seen more and more, as camp goes on. For the Council-fire Circle, select a sheltered, level place that admits of a perfectly level circle 40 feet across; 30 feet has been used, but more room gives better results. On the outer rim of this, have a permanently fixed circle of very low seats; 6 inches is high enough, but they should have a back, and for this, the easiest style to make is that marked K. L. on page 457. Each Band or Clan should make its own seat, and always go there in Grand Council. On the back of the seat should be two loops of wire or string in which to put their standard. Back of the first row should be a slightly higher row. If the ground slopes up, all the better, but in any case there should be fixed seats enough for all the camp. The place should be carefully leveled and pre- pared, and kept always in order, for it will be used several times each day, either for councils or for games, dances and performances. At one side of the ring in a conspicuous place should be the throne of the Chief (p. 457); close by this a desk and seat for the Tally Keeper and on the desk should be a lan- tern holder; in the exact middle of the ring is the Council- fire, never a bonfire. TOTEM-POLE Directly opposite the Chief's throne, on the outer edge of the camp, should be the Totem-pole. This I always set up as soon as possible in all permanent camps. Its purpose is, ist, to typify the movement; 2nd, to display the Totems of all the Tribes, or Bands that camp here; 3rd, to serve as a place of notice. Any document posted on the Totem-pole is considered published. 268 The Book of Woodcraft a Totem-pole of the Sinawa Tribe (15 feet high) b of Flying Eagles c and d from Niblack's West Coast Indians. Eagles and Bears COUNCILS Three kinds of Councils are held in the Council Place : 1. The High Council of the Chiefs and the Old Guides every morning at 8 o'clock, and at other times when called. 2. The General or Common Council of all the fellows every night from seven to nine o'clock. At this we have some business (in the awarding of honors) , some campfire stunts 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. Visitors are invited. Business except when very interesting is dispensed with, and a program of sports and amusements, chiefly for the visitors, is carefully prepared. This is *' Strangers' Night" and they should be entertained, not bored. Campercraft or the Summer Camp 269 BEDS Of all things, the camper's bed is the thing most often made wrong, and most easily made right, when one knows how; and of all things comfort at night is most essential. Every dealer in camp outfits can produce an array of different camp beds, cots, and sleeping bags, that shows how important it is to be dry and warm when you sleep. The simplest plan is the oldest one — two pair of blankets and waterproof undersheet on a neatly laid bed of evergreen boughs, dry leaves, or dry grass. The ideal way of laying the boughs is shown in the figure below. When I can't get grub of the Broadway sort, ril fatten on camper^ s fare, ril tramp all day and at night resort To a bed boughed down with care. ST/^K^' Ov*r