Indian Games and Dances with Native Songs written by Alice C. Fletcher

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THE GAME

The four players stand at their posts beside the two goals; all the others
gather in the field. The Umpire takes the ball and goes to a place as near
the center of the field as possible. All being in readiness, he throws the
ball with force straight up in the air. Every player watches the ball and
makes ready to try and catch it in his racket when it descends. If one
succeeds in catching the ball, he runs at full speed toward his goal,
holding his racket so that the ball will not fall out. The other players
rush after him, trying to strike his racket and dislodge the ball. If he is
hard pressed he may try to toss the ball to a player on his side who has a
clearer space; if the ball is caught by the player to whom it was sent,
then all the players turn upon the new holder of the ball and try to block
his progress. In this game care must be taken never to strike the arm or
body of a player; only the racket should be struck. There is danger of
receiving injuries if this rule is not strictly observed.

Perhaps one of the most difficult feats in this game is when a player has
brought his ball near to the goal to so turn his racket while it holds the
ball as to send the ball with such force that it will strike the post
squarely and not miss the goal. The difficulty is owing to the horizontal
position of the racket when holding the ball. Of course, the keenest
playing is about the goal, where the guard of the side opposite to the
player does his best to catch the ball on its way to the post and send it
back into the field.

The ball should not be allowed to touch the ground from the time the Umpire
throws it into the air until it falls at the pole after a point has been
made by the ball striking the post. It is the duty of the Umpire to go to
the pole, mark the score, return with the ball to the center of the field,
where he again sends it up into the air, and the game starts afresh for a
second point to be made.

This game is good sport; it develops and requires skill, agility and
strength.

II

TA-BE

INTRODUCTORY NOTE.--This ball game was known to a number of tribes that
formerly lived on the prairies, and called by different names. The game as
here given is as it was played among the Omaha. The opening of the game was
ceremonial. The person who performed the opening ceremony had to belong to
the tribal group that had charge of the rites pertaining to the Wind, for
the figure outlined on the ground by the movements of the ball in the
opening ceremony was one of the symbols of the Wind. The Wind when spoken
of ceremonially was called the Four Winds, one for each of the four points
of the compass. These Four Winds were regarded as the messengers of the
Giver of Life, known as Wakon'da by the Omaha and kindred tribes. The
recognition of man's connection with the forces of Nature did not disturb
the pleasure of the Indian when entering upon a game; on the contrary, it
tended to enhance his happiness by bringing to his mind his dependence upon
Wakon'da, together with the feeling of being in accord with the power
represented by the Wind.

_Properties_.--A ball about three or four inches in diameter; the Omaha and
kindred tribes made the ball out of the root of the wild-grape vine. As
many sticks as there are players, the sticks to be about three feet long
and crooked over at one end. Each stick should be marked by some design
invented by its owner, so that each player can identify his stick.

[Illustration: DIAGRAM OF THE TA-BE

1 Circle showing lines made by the ball

2 Goals

3 Guardians

4 Players at the opening of the game]

_Directions_.--A wide open field is best for this game. Two goals, one at
the East, the other at the West. The goals are each made by two posts with
a cross piece on top. The path of the ball is East and West.

The officers of the game are: an Umpire, four Guardians of the Path. Two of
the Guardians of the Path stand at the eastern goal and two at the western
goal. The two Guardians at a goal represent the two sides; one wears a
yellow streamer or badge, the color of the West; the other wears a red
streamer or badge, the color of the East. A red streamer is tied to the
goal at the East and a yellow streamer to the goal at the West. It is the
duty of the one who wears the color of the goal by which he stands to try
and help the ball through the goal when it comes in that direction, and it
is the duty of the one who wears the color of the opposite goal to prevent
the ball from going through and to send it back into the field or toward
the other goal.

The players on the two sides are chosen in the following manner: The person
who is to act as Umpire and to perform the opening ceremony must sit in a
circle drawn on the ground, about six feet in diameter, and face either the
North or the South. All the sticks are placed before him in a bunch. He is
then blindfolded. After that he picks up a stick with each hand and lays
down the stick that he has in his right hand on his left side, the stick
that he has in his left hand he lays down on his right side. When he has
finished dividing the sticks in this manner they are in two bunches, one
toward the East and the other toward the West. The blindfold is then
removed. When that is done, all the players run to the two heaps and each
takes his own stick, recognizing it by the design marked or cut upon the
stick. All those whose sticks were in the pile to the East must tie on a
badge or streamer the color of the East, red. All those whose sticks were
in the bunch toward the West must tie on the color of the West, yellow.

All the players must now stand in two lines. One line starts from the
circle and extends directly toward the goal at the East; all in this line
must be only those whose sticks were in the east pile and who have on the
color of the East, red. The other line starts from the circle and stretches
out toward the west goal, and is composed of those whose sticks were in the
west pile and who have on the color of the West, yellow. The four Guardians
of the Path take their places. The Umpire wears no color. All being in
readiness, the Umpire advances to the middle of the circle.

THE OPENING CEREMONY

The Umpire places the ball in the exact center of the circle, then he
gently urges it with his stick in a line toward the North until it reaches
the edge of the circle. There he picks it up and puts it back in the center
of the circle. Again he gently pushes it with his stick along a line toward
the South until the edge of the circle is reached, when he returns the ball
to the center of the circle with his hand. In the same manner as before he
sends the ball slowly along a line to the West. When the edge of the circle
is reached he picks up the ball and returns it to the center. Once more the
ball is moved in a line, this time to the East; when it touches the line of
the circle it is picked up as before and placed in the center of the
circle. The symbolic figure that has thus been made is that of a circle
within which two straight lines cross each other at right angles; the
circle is divided into four quarters, one for each of the Four Winds.

THE GAME

Every player now stands at attention, with his stick ready for action. The
Umpire pauses a moment at the center of the circle, then he picks up the
ball lying there and throws it into the air as high as he can. All the
players, who have watched the throw, run in the direction where the ball
seems likely to descend, in order to have a chance to strike it toward one
of the goals.

To win the game the ball must be sent through a goal; to strike it so that
it goes over or around the goal does not count. The ball must be made to
take a straight line, to "make a straight path" through a goal, then the
game is won. When a good shot is made, all on the side of the one who made
the stroke should send up a shout. When the goal is won the winning side
should give the victory cry of the game, "Ta-be!"

III

DOUBLE-BALL GAME

INTRODUCTORY NOTE.--Some stories credit the Moon as the giver of this game
to the women, by whom it is exclusively played throughout the United States
except among the tribes in Northern California, where the men use the game.
There are indications that the Double-ball Game was known upon this
continent in the remote past.

The peculiar ball employed for this game is composed of two small stuffed
pouches connected by a band, or two billets of wood about five inches long,
made like thick pegs with heads and ornamented on all sides with carvings;
a leather thong five to eight inches long is attached at each end to the
neck of each of the two billets. Dr. Culin reports an ingenious specimen
made by the Maricopa Indians of Arizona; that double-ball is made from
narrow strips of leather braided to form a band, each end of which is
enlarged by braiding so as to make a ball, the finished article being about
eight inches in length. (Ibid., p.665, Fig. 882.)

_Properties_.--One double-ball; as many sticks as players; red and yellow
head-bands, equal in number, for the two sides of players.

_Directions_.--The double-ball should be made in camp in the following
manner: A strip of leather or of strong, closely woven brown cloth from
fifteen to twenty inches long. For six inches from both ends the strip
should be about seven inches wide; the portion of the strip between these
wide ends should be about three inches wide. The wide ends are to form the
pouches, and the narrower middle section the band to connect the two
pouches. The two edges of the strip should be lapped and strongly sewed the
entire length of the strip, except a small opening about an inch long left
on the side of each of the pouches. Through this opening the pouches are
filled with dry sand, then the edges are securely sewed together so that no
sand can escape. These pouches are the "balls." The sides of the pouches
should be decorated with designs painted in bright colors and a little tuft
or tassel of red yarn fastened at the middle of the bottom of the pouch.
The sticks should be about thirty-two inches long, not too heavy and
somewhat pointed at one end that is slightly curved. Each stick should be
marked by an individual device so that it can be claimed by its owner.

Two wickets, made by crotched poles about five and a half to six feet high,
having a bar fastened across the top, are placed in line with each other,
one at the East, the other at the West, and as far apart as the limits of
the camp grounds will permit. A red streamer to be tied to the eastern
wicket and a yellow streamer to the western wicket.

The players are divided into two parties of equal numbers and lots should
be drawn to decide which side shall have the eastern goal, and all of that
side must wear red head-bands; the other side must wear yellow head-bands
to show that theirs is the western goal.

An Umpire must be chosen, to whom belongs the duty of tossing the ball when
necessary; to keep the score, and to settle any disputes.

To make a point the ball must be tossed so as to hang on the crossbar of
the wicket. An agreement must be made as to how many points shall
constitute the game.

THE GAME

The players stand in two rows about fifteen to twenty feet apart, one color
on one side, the other color opposite. The Umpire takes a place between the
two lines and as near as possible to the middle of the rows. When all are
in readiness the double-ball is tossed by the Umpire straight up into the
air, and all those whose places are near the middle of the rows watch the
descent of the "ball" and try to catch on their sticks the connecting cord
of the double-ball. If one succeeds, she tries to send it down the line
toward the goal of her side; those of the opposite side try to prevent
success to this movement and to send the "ball" in the other direction. The
"ball" should not be allowed to touch the ground from the time it is tossed
until it is lodged on the wicket. The side that lets the "ball" fall to the
ground loses a count, and the side that keeps the "ball" up until it
reaches the goal scores two points, equal to four counts.

HOOP AND JAVELIN

INTRODUCTORY NOTE.--This game was widely known and played among the various
tribes dwelling within the territory now occupied by the United States. In
its passage from one tribe to another the game became modified into several
types, but the fundamental character was not changed, so that all these
types are, in a sense, a unit. The game is very old upon this land; the
articles used in playing it have been found in ancient graves, in the cliff
dwellings of the Southwest and in various ruins scattered over the country.

Among the Pueblo tribes the articles used in types of this game appear
among the paraphernalia on altars prepared for certain ceremonies. From a
study of these ceremonies in connection with the myths of the people it
seems probable that the hoop used in this game represents the shield of the
War God. When the hoop has a netting that fills the center and covers the
edges, the netting simulates the magic web of the Spider Woman, a person
that frequently figures in the myths and stories of different tribes. Her
web generally serves as a protection furnished by her in a conflict.

The netted hoop appears as a decoration upon the interior of pottery bowls
formerly made by the Indians of the Southwest. In some of these bowls the
netting is dotted with spots. Dr. Culin regards this particular design "as
representing the spider web with the dew upon it," and adds: "The 'water
shield' [of one of the Zuni War Gods], from which he shook the torrents,
was suggested, no doubt, by dew on the web." (Ibid., p.425.) To one
unfamiliar with the Indian's habit of mind it may seem strained to connect
the beads of dew on a spider's web with the torrential rain, but to one
familiar with native thought as expressed in myths where the Indian has
dramatized his conceptions of nature and of natural forces and phenomena,
the connection ceases to be strange.

On the Pueblo altars the netted shield is always associated with arrows,
bows or darts. In the various types of this game the arrows, darts, bows,
javelins and lances that are associated with the hoop are interchangeable,
some tribes using one and other tribes another. Under all the varied types
with their different forms as found among scattered and unrelated tribes
the game holds to its original significance, primarily religious in
character, being an appeal for the protection and the perpetuity of life.

Only two articles are required for this game, the hoop and the javelin. In
one type the hoop is covered with a netting more or less closely and
elaborately woven. In all the netted designs it is usually possible to
trace a figure as of a path crossing at right angles in the center of the
space within the hoop and ending at four equidistant points on the edge of
the hoop. This path indicates the path of the Four Winds, which stand with
their life-giving power at the four directions, the North, East, South and
West. In some localities the netting of the hoop is made from the yucca, in
other places corn husks are used. With the closely netted hoop arrows are
apt to be found. Some of these have as the shaft a corn cob with a stick
about eighteen inches long thrust through the cob, sharpened at the lower
end and a tuft of feathers tied to the upper end; this feathered stick is a
prayer-stick such as is offered at a shrine.

In another type of the game the hoop is of stone; the lance is associated
with this kind of hoop.

There are a variety of nettings for the hoop and much diversity in the
style of arrows, darts and javelins used in the game.

The simplest is chosen to be here presented, for the reason that both the
articles used in the game should be made in the camp where it is to be
played. The hoop and javelins were always made by the youths who joined in
the sport, and the making of hoop and javelin was part of the fun.

[Illustration: HOOP AND JAVELIN]

_Properties_.--A hoop and two javelins.

The hoop is made in the following manner: A piece of rope, not of a heavy
kind, about sixteen inches long will give the foundation for a hoop about
four inches in diameter. The two ends should be spliced together so as to
leave the edge of the hoop even. The ring of rope is wound with a strip of
leather or cloth in order to give the hoop such a surface that it can roll
and yet be flexible and light.

The javelin is made of three parts, the shaft and the two barbs. The shaft
is of wood, four feet long, round and smooth. An inch from one end a
section three inches long is cut into both sides of the shaft a quarter of
an inch deep, and the bottom and sides made smooth. The barbs are formed
from two small branches cut from a tree or shrub so as to preserve three
inches of the stem from which the branch forks; the branch is cut so as to
be five inches long and is made flat on the inner side. The stem is made
flat on both sides; a flange is made on the outer side. Several pieces of
leather are cut, a quarter of an inch wide and an inch long; these are
bound for half their length to the inner and flat side of the branch so as
to leave the ends free, which are bent up and stand like teeth along the
barb. The stems of the barbs are now fitted into the sections cut on both
sides of the shaft so that the barbs point backward on each side of the
shaft, and are firmly bound in place on the shaft. About three inches from
the other end of the shaft a band is cut around the shaft but not very
deeply. The two javelins are made as nearly alike as possible in justice to
the players.

_Directions_.--A level course from North to South and from fifty to one
hundred feet long. Four players; two stand at the north end of the course
and two at the south end. The one whose place is toward the East on the
north and the one who stands toward the East on the south end are partners.
Both of these players should wear a red band about the head, as red is the
color of the East. The two players who stand toward the West at the two
ends are partners, and these should wear yellow bands about their heads,
yellow being the color of the West. The opponents in the game, therefore,
stand side by side. Partners cannot help each other in the playing, but
both players count for their side all the points they make.

The javelin is grasped by the middle, the barbed end toward the back, and
the plain rounded end is shot toward the hoop.

The number of points that will constitute the game should be decided upon
before beginning the game. Ten is the usual number among the Indians. Lots
should be drawn as to which of the four players should be the first to
throw the hoop. The one who draws the hoop then takes one of the javelins,
and the player whose place is beside him takes the other javelin.

THE GAME

At a signal, the players with the javelins and the hoop start on a run
along the course; the one with the hoop throws it a little upward with all
his force and both players watch the course of the hoop, having their
javelins ready to hurl at the hoop the instant they think they can reach
it. If the javelin passes through the hoop and stops it so that it falls on
the shaft below the band that was cut thereon, that throw counts two. If
the hoop is caught on one of the barbs, that counts one. If the shaft goes
entirely through the hoop so that it does not fall on the javelin, that
counts nothing. If both javelins catch on the hoop, that is a draw and
neither player can count the point made. If on this run and throwing of the
hoop and javelins neither of the players scores a count, the player at the
other end who is the partner of the one who threw the hoop now takes the
hoop to throw it. He and his opponent who stands beside him now start on a
run; the hoop is thrown and the javelins hurled as before. In this way the
players at the ends of the course alternate in throwing the hoop North or
South, but the right to throw the hoop belongs to the player who makes the
best point. The hoop thus passes from the east or west players according to
the points made.

The game is an athletic sport, and much skill can be developed in the
throwing of the javelins and also in the tossing of the hoop so as to
prevent scoring by the opponent.

If the grounds are large enough, there is nothing to prevent having two
courses and two games going on at the same time.

FOLLOW MY LEADER

This game is widely played among the Indian tribes, particularly by the
boys, and also by the girls. The Leader improvises the steps and the
movements, which all who follow must repeat and keep time to the song. The
song here given is traditional in the Omaha tribe. It has been handed down
from one generation of young folk to another--for how many, "nobody knows."

THE GAME

A Leader is chosen, and all who join in the game must go where he goes,
dance as he dances, move the arms, hands and feet as he does. The skipping
and dancing must be in exact time with the song that all must sing. The
game gives opportunity for fancy steps, winding, intricate figures,
"cutting capers" and merry pranks.

Song

Follow my Leader where'er he goes;
What he'll do next, nobody knows.

[Music]

PART III

INDIAN NAMES

INDIAN NAMES

INTRODUCTION.--Among the Indian tribes of the United States all personal
names have a definite significance. Although there are diversities in the
customs relating to names among the various tribes, yet, looking at these
as a whole, personal names are observed to fall generally into two classes:
First, those which refer to sacred rites; second, those which commemorate a
personal achievement.

An Indian tribe is composed of a number of kinship groups or clans. To each
one of these, speaking generally, belongs the hereditary duty of performing
a certain rite and also the care of the sacred objects connected with that
rite. Each kinship group or clan has a set of personal names, all of which
refer to the rite peculiar to the clan, or to the sacred objects or to the
symbols connected with the rite, and one of these names is given to each
person born within the clan. Names of this class are generally retained by
men and women throughout life and, to a degree, are regarded as sacred in
character. These names have also a social significance, as they always
indicate the birth status of the person, for the name at once shows to
which clan or kinship group the bearer belongs. No one can exchange his
clan or birth name, any more than he can change his sex.

The names that belong to the second class are those which are taken by an
adult to mark an achievement. This must be an act in which he has shown
special ability or courage in successfully defending his people from
danger. Such a name, therefore, marks an epoch in a man's life and is
strictly personal to the man, and, to a degree, indicative of his character
or attainments. It sometimes happens, although but rarely, that a man on
such an occasion may decide to take the name of a noted ancestor rather
than acquire an entirely new name, but the character of the act of taking a
new name is not thereby changed.

These facts concerning the significance of Indian personal names throw
light on the widespread custom observed among Indians of never addressing
men or women by their personal names or of using those names in their
presence. To do so is a breach of good manners. The personal name, as has
been shown, refers either to the religious rites sacred to the bearer's
clan or else to a notable act performed by the man; in both cases the name
stands for something that is too closely connected with the life of the
individual to make it fit for common use. The difficulty of designating a
person one wishes to address is met by the use of terms of relationship. Of
course, in some companies these terms would be literally true and proper,
but there are terms which are used in a wider sense and which do not imply
actual kinship. (The subject of Indian relationships and their terms is too
complex to be entered upon here.) There are terms which are employed merely
to indicate respect. For instance, "Grandfather" is used when addressing or
speaking of the President of the United States; "Little Father" and
"Father" when addressing or speaking of the Secretary of the Interior and
the Commissioner of Indian Affairs, both of whom rank below the President,
as is well known to the Indian. The use of terms of relationship may appear
strange to us, but there is, as we have seen, a reason for it. This reason
also explains why a child or an adult generally stands mute when we address
him by his personal name or ask him what his name is; his silence is not to
be attributed to "Indian stolidity," which we ignorantly regard as a marked
characteristic of the race.

The bestowal of a name, whether the name is of the first or of the second
class already described, was always attended with ceremonies. These
differed among the many tribes of the United States, particularly in their
details, but fundamentally they had much in common.

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