 23 Old Man's Stories Bobcat and the Birch Tree Once Old Man was travelling over the prairie when he saw far off a fire burning, and as he drew near it he saw many prairie dogs sitting in a circle around the fire. There were so many of them that there was no place for anyone to sit down. Old Man stood there behind the circle, and presently he began to cry, and then he said to the prairie dogs, Let me too sit by that fire. The prairie dog said, Alright Old Man, don't cry, come and sit by the fire. They moved aside so as to make a place for him, and Old Man sat down and looked on at what they were doing. He saw that they were playing a game, and this was the way they did it. They put one prairie dog in the fire, and covered him up with the hot ashes, and then after he had been there a little while he would say sk, sk, and they pushed the ashes off him and pulled him out. Old Man said, Little Brothers, teach me how to do that. The prairie dogs told him what to do, and put him in the fire and covered him up with the ashes, and after a little time he said sk, sk, like a prairie dog, and they pulled him out again. Then he did it to the prairie dogs. At first he put them in one at a time, but there were many of them, and soon he got tired and said, I will put you all in at once. They said, very well, Old Man, and all got in the ashes, but just as Old Man was about to cover them up, one of them a female said, do not cover me up, for I fear the heat will hurt me. Old Man said, very well, if you do not wish to be covered up, you may sit over by the fire and watch the rest. Then he covered over all the others. At length the prairie dog said sk, sk. But Old Man did not sweep off the ashes and pull them out of the fire. He let them stay there and die. The she-one that was looking on ran to a hole, and as she went down in it, said sk, sk. Old Man chased her, but he got to the hole too late to catch her. Oh well, you can go, he said, there will be more prairie dogs by and by. When the prairie dogs were roasted, Old Man cut some red-willow twigs to place them on, and then sat down and began to eat. He ate until he was full and then felt sleepy. He said to his nose, I am going to sleep now, watch out, and in case any bad thing comes about, whack me up. Then Old Man slipped. Pretty soon his nose snored, and Old Man woke up and said, what is it? The nose said, a raven is flying by over there. Old Man said, that is nothing, and went to sleep again. Soon his nose snored again, and Old Man said, what is it now? The nose said, there is a coyote over there, coming this way. Old Man said, a coyote is nothing, and again went to sleep. Presently his nose snored again, but Old Man did not wake up. Then it snored and called out, wake up, a bobcat is coming. Old Man paid no attention. He slept on. The bobcat crept up to the fire and ate all the roasted prairie dogs, and then went off and lay down on the flat rock and went to sleep. All this time the nose kept trying to awaken Old Man, and at last he awoke, and the nose said, a bobcat is over there on that flat rock. He has eaten all your food. Then Old Man was so angry that he called out loud. The tracks of the bobcat were all greasy from the food it had been eating, and Old Man followed these tracks. He went softly over to where the bobcat was sleeping, and seized it before it could wake up to bite or scratch him. The bobcat cried out, wait, let me speak a word or two, but Old Man would not listen. I would teach you to steal my food, he said. He pulled off the lynx's tail, pounded his head against the rock so as to make his face flat, pulled him out long so as to make him small-bellied, and then threw him into the brush. As he went sneaking away, Old Man said, there, that is the way you bobcats shall always be. It is for this reason that the lynxes today look like that. Old Man went to the fire and looked at the red willow sticks where the roasted prairie dogs had been, and when he saw them he thought how his food was all gone. It made him angry at his nose. He said, you fool, why did you not wake me? He took the willow sticks and thrust them in the coals, and when they had caught fire he burnt his nose. This hurt, and he ran up on a hill and held his nose to the wind, and called to the wind to blow hard and cool him. A hard wind came so hard that it blew him off the hill and away down to Birch Creek. As he was flying along he caught at the weeds and brushed to stop himself, but nothing was strong enough to hold him. At last he grasped a birch tree. He held fast and it did not give way. Although the wind whipped him about, this way and that, and tumbled him up and down, the tree held him. He kept calling to the wind to blow more softly, and at last it listened to him and went down. Then he said, this is a beautiful tree. It has saved me from being blown away and knocked all to pieces. I will make it pretty, and it shall always be like that. Although he gashed the bark across with his stone knife, as you see the marks today. End of chapter 23. Chapter 24 of Blackfeet Indian Stories This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Lucy LaFaro, New South Wales, Australia. Blackfeet Indian Stories by George B. Grinnell. Chapter 24. Old Man's Stories, The Red-Eyed Duck Once long ago, Old Man was travelling north along a river. He carried a great pack on his back. After a time, he came to a place where the river spread out and the water was quiet, and here many ducks were swimming about. Old Man did not look at the ducks and kept travelling along, but presently some of the ducks saw him and looked at him and said to each other, Who is that going along there with a pack on his back? One duck said to the others, That must be Old Man. The duck that knew him called out, saying, Hi, Old Man, where are you going? I am going on farther, replied Old Man. I have been sent for. What have you got in your pack? said the duck. Those are my songs, answered Old Man. Some people have asked me to come and sing for them. Stop a while and sing for us, said the duck, and we can have a dance. No, said Old Man. I am in a hurry. I cannot stop now. The duck kept persuading him to stop, and when it had asked him the fourth time, Old Man stopped and said to the ducks, Well, I will stop for a little while and sing for you and you can dance. So the ducks all came out on the bank and stood in a circle, and Old Man began to sing. He sang one song, and then he said, Now, this next song is a medicine dance, and while you dance, you must keep your eyes shut. No one must look. If anyone opens his eyes and looks, his eyes will turn red. The ducks closed their eyes, and Old Man began to sing, and they danced around, but Old Man took a stick, and every time one of them passed him, he knocked it on the head and threw it into a circle. Presently, one of the littlest ducks, while dancing, could not feel anyone on either side of him, and he opened his eyes and looked, and saw what Old Man was doing. He cried out to the rest, Run, run, Old Man is killing us! And all the other ducks flew away, but ever since that time that little duck's eyes have been red, it is the horned grebe. Old Man took the ducks and went off a little way, and built a fire and hung some of the ducks up in front of it to roast, and after the fire was burning well, he swept away the ashes and buried some of the ducks in the ground, and again swept back the fire over them. Then he lay down to wait for the birds to cook, and while they were cooking, he fell asleep. While he slept, a coyote came sneaking along and saw Old Man sleeping there, and the ducks roasting by the fire. Very quietly he crept up to the fire, and took the ducks one by one and ate them. Not one was left. Pretty soon he found those that were roasting under the fire, and dug them out, and opening them, ate the meat from the inside of the skin, and filled each one with ashes and buried them all again. Then he went away. Pretty soon Old Man woke up and saw that his ducks were gone, and when he saw the tracks about the fire, he knew that the coyote had taken them. It was lucky, said Old Man, that I put some of those to roast under the fire. He dug them up from under the ashes, but when he took a big bite from one, his mouth and face were full of ashes. End of Chapter 24. Old Man's Stories The Ancient Blackfeet Long, long ago, before our fathers or grandfathers were born, before the white people knew anything about the western half of North America, the Indians who told their stories lived on the western plains. To the west of their home rose high mountains, black with pine trees on their lower slopes and capped with snow, but their tents were pitched on the rolling prairie. For a little while in spring, this prairie was green and dotted with flowers, but for most of the year it stretched away brown and bare, north, east and south, farther than one could see. On these plains were many kinds of wild animals. Once the prairie was crowded with herds of black buffalo running in fear, or again the herds unfrightened fed scattered out so that the hills far and near were dotted with their dark forms. Among the buffalo were yellow and white antelope, many of them, graceful and swift afoot. Feeding on the high prairie or going down into the wooded river valleys to drink were herds of elk. While the willow thickets, the brushy ravines and the lower timbered foothills sheltered deer. The naked badlands, the rocky slopes of the mountains, and the tall buttes that often rise above the level prairie were the refuge of the mountain sheep, which in those days, like all the other grass eaters of the region, grazed on the prairie and sought the more broken, higher country only when alarmed or when they wished to rest. These were the animals which the black feet killed for food before the white men came, and of these the buffalo was the chief. Buffalo, more than any animals, could be captured in numbers, and the black feet like the other Indians of the plains had devised a method for taking them, so that when the buffalo were near, the black feet never suffered from hunger. Yet sometimes it happened that the buffalo went away, and that the lonely, far travelling scouts sent out by the tribe could not find them. Then the people had to turn to the smaller animals, the elk, deer, antelope, and wild sheep. In those old days before they had horses, they did not make long marches when they moved. Their only domestic animal was the dog, which was used chiefly as a beast of burden, either carrying loads on its back, or hauling the trevoy, formed by two long sticks crossing above the shoulders and dragging on the ground behind. Behind the dog these two sticks were united by a little platform, on which was lashed some small burden, sometimes a little baby. In those days when the people moved from one place to another, or who were large enough to walk and strong enough to carry a burden on the shoulders were laden. Usually men, women and children alike bore loads suited to their strength. Yet sometimes the men carried no loads at all, for if journeying through a country where they feared that some enemy might attack them, the men must be ready to fight and to defend their wives and children. A man cannot fight well if he is carrying a burden. He cannot use his arms readily, nor run about lightly, forward to attack backward in retreat. If he is not free to fight well, his family will be in danger. White men who have seen Indians journeying in this way, and who have not understood why some women carried heavy loads and the men carried nothing, have said that Indian men were idle and lazy and forced their women to do all the work. Those who wrote those things were mistaken in what they said. They did not understand what they saw. The truth is that these men were prepared for danger of attacks by enemies and were ready to do their best to save their families from harm. Sitting on their backs or their property, except the little which the dogs might pack, it is evident that the Indians in those days could not make long journeys. In those days they had no buckets of wood or tin in which to carry water. Instead they used a vessel like a bag or sack, made from the soft membrane of one of the stomachs of the buffalo. This, after it had been cleansed and all the openings from it save one had been tied up, the women filled at the stream with a spoon made of buffalo horn, or with a larger ladle of the horn of the wild sheep. Because this water-skin was soft and flexible, it could not stand on the ground, and they hung it up sometimes on the limb of a tree, more often on one of the poles of the lodge or sometimes on a tripod. Three sticks coming together at the top and standing spread out at the ground. Most of the meat cooked for the family was roasted, yet much of it was boiled, sometimes in a bowl of stone, sometimes in a kettle made of a fresh hide or of the porch of the buffalo. Sometimes these skin or porch kettles were supported at the sides by stakes stuck in the ground, and sometimes a hole dug in the ground was lined with the hide which was so arranged as to be watertight. They were not, as may be imagined, put over a fire, but when filled with cold water this water was heated in quite another way. Nearby a fire was built in which were thrown large stones and on top of the stones more wood was piled so that after a time when the wood had burnt down the stones were very hot, sometimes red hot. With two rather short handled forked sticks the women took from the fire one of the hot stones and put it in the water in the hide kettle, and as it cooled took it out and put in another hot stone. Thus the water was soon heated and boiled and cooked whatever was in the kettle. To be sure there were some ashes and a little dirt in the soup, but that was not regarded as important. This was long before the Indians knew of matches or even a flint and steel. In those days to make a fire was not easy and it took a long time. By his knees or feet a man held in position on the ground a piece of soft dry wood in which two or three little hollows had been dug out and taking another slender stick of hardwood and pressing the point in one of the little hollows in the stick of soft wood he twirled the stick rapidly between the palms of his hands. So fast and so long that presently the dust ground from the softer stick falling to one side in a little pile began to smoke and at last a faint spark was seen at the top of the pile which began to glow and spreading became constantly larger. He or his companion for often two men twirled the stick one relieving the other caught this spark in a bit of tinder perhaps some dry punk or a little fine grass and by blowing coaxed it into flame and there was the fire. This fire making was hard work and the people tried to escape this work by keeping a spark of fire always alive. To do this man sometimes carried by a thong slung over the shoulder the hollow tip of a buffalo horn the opening of which was closed by a wooden plug. When going on a journey the man lighted a piece of punk and placing it in this horn plugged up the open end so that no air could get into the horn. There the punk smoldered for a long time and neither went out nor was wholly consumed. Once in a while during the day the man looked at this punk and if he saw that it was almost consumed he lighted another piece and put it in the horn and replaced the plug. So at night when he reached camp the fire was still in his horn and he could readily kindle a blaze and from this blaze other fires were kindled. Often if the camp was large the first young man who reached it gathered wood and perhaps kindled four fires and after the women had reached the camp unpacked their dogs and put up their lodges each woman would go to one of these fires to get a brand or some coals with which to start her own lodge fire. In warm weather men and boys wore little clothing they went almost naked yet in cold weather each man or woman was most of the time wrapped in a warm robe of tanned buffalo skin even the little children wore robes the smallest ones those taken from the little buffalo calves all their clothing like their beds and their homes was made of the skins of animals shirts, women's dresses, leggings and moccasins were made from the tanned skins of buffalo, deer, antelope and mountain sheep. Often the moccasins were made from the smoked skin cut from the top of an old lodge for this skin had been smoked so much that it never dried hard and stiff after it had been wet. The moccasins had a stiff sole of buffalo rawhide and in the bottom of this sole were cut one or two holes in order that the water might run out if a man had to wade through a stream. The homes of these Indians were lodges tents made of tanned buffalo skin supported on a cone of long straight slender poles. At the top where the poles crossed was an opening for the smoke from the fire built in the centre of the circular lodge floor while about the fire and close under the lodge covering were the beds where the people slept or ate during the day. These homes were warm and comfortable. The border of the lodge covering did not come down quite to the ground but inside the lodge poles and tied to them was a long white strip of tanned buffalo skin four or five feet high and long enough to reach around the inside of the lodge almost from one side of the door to the other. This strip of tanned skin made up of several pieces was so wide that one edge rested on the floor and reached inward under the beds and seats. Through the open space between the lodge covering and the lodge lining fresh air kept passing into the lodge close to the ground and up over the lining and down toward the centre of the lodge and so furnished draught for the fire. The lodge lining kept this cold air from blowing directly on the occupants of the lodge who sat around the fire. Often the lodge lining was finely painted with pictures of animals, people, and figures of mysterious beings of which one might not speak. The seats and beds in this home were covered with soft tanned buffalo robes and that the head and foot of each bed was an inclined backrest of straight willow twigs strung together on long lines of sinew and supported in an inclined position by a tripod. Buffalo robes often hung over these backrests in the spaces between the backrests which though they came together at the top were separated at the ground were kept many of the possessions of the family. The pipe, sacks of tobacco, of paint, possible sacks, puffletches of clothing or food and many smaller articles. The outside of the lodge was often painted with mysterious figures which the lodge owner believed to have power to bring good luck to him and to his family. Sometimes these figures represented animals, buffalo, deer and elk or rocks, mountains, trees or the puffballs that grow on the prairie. Sometimes a procession of ravens marching one after the other was painted around the circumference of the lodge. The painting might show the tracks of animals or a number of water animals apparently chasing each other around the lodge. On either side of the smoke hole at the top were two flaps or wings each one supported by a single pole. These were to regulate the draft of the fire in case of a change of wind and the poles were moved from side to side changing as the direction of the wind changed. On such wings were often painted groups of white discs which represented some group of stars. At the back of the lodge, high up, just below the place where the lodge poles cross was often a large round disc representing the sun and above that a cross which was the sign of the butterfly. The power that they believed brings sleep. From the ends of the wings or tied to the tips of the poles which supported them hung buffalo tails and sometimes running down from one of these poles to the ground near the door was a string of the sheaths of buffalo hooflets which rattled as it swung to and fro in the breeze. Their arms were the bow and arrow and short spear or lance with a head of sharpened stone or bone stone hammers with wooden handles and knives made of bone or stone and if of stone lashed by raw hide or sinew to a split wooden handle. The hammers were of two sorts one quite heavy, almost like a sledgehammer or more and with a short handle the other much lighter and with a longer, more limber handle. This last was used by men in war as a mace or war club while the heavier hammer was used by women as an axe to break up fallen trees for firewood as a hammer to drive tent pins into the ground to kill disabled animals or to break up heavy bones for the marrow they contained. These malls and hammers were usually made by choosing an oval stone and pecking a groove about its shortest diameter. The handles were made by green sticks fitted as closely as possible into the groove brought together and lashed in position by sinew. The whole being then covered with wet raw hide tightly fitted and sewed. As the raw hide dried it shrunk and strongly bound together the parts of the weapon. The black feet bow was about four feet long its string was of twisted sinew and it was backed with sinew. This gave the bow great power so that the arrow went with much force. The arrows were straight shoots of the service berry or cherry and the manufacturer of arrows was the chief employment of many of the men of middle life. Each arrow by the same maker was precisely like every other arrow he made. Each arrow maker tried hard to make good arrows. It was a fine thing to be known as a maker of good arrows. The shoots for the arrow shafts were brought into the lodge peeled smoothed roughly tied up in bundles and hung up to dry. After they were dried the bundles were taken down and each shaft was smoothed and reduced to a proper thickness by the use of a grooved piece of sandstone which acted on the arrow like sandpaper. After they were of the right thickness they were straightened by bending with the hands and sometimes with the teeth and were then passed through a circular hole drilled in a rib or in a mountain sheep's horn which acted in part as a gauge of the size and also as a smoother. For if in passing through the hole the arrow fitted tightly the shaft received a good polish. The three grooves which always were found in the black feet arrows were made by pushing the shaft through the round hole drilled in a rib which however had one or more projections left on the inside. These projections pressed into the soft wood and made the grooves which were in every arrow. The feathers were three in number. They were put on with a glue made by boiling scraps of dried raw hide and were held in place by wrappings of sinew. The heads of the arrows were made of stone or bone or horn. The flint points were often highly worked and very beautiful being broken from larger flints by sharp blows of a stone hammer and after they had been shaped the edges were worked sharp by flaking with an implement of bone or horn. The points made of horn or bone were ground sharp by rubbing on a stone. A notch was cut in the end of the narrow shaft and the shank of the arrow point set in that. The arrow heads were firmly fixed to the shaft by glue and by sinew wrapping. Although the black feet lived almost all together on the flesh of birds or animals yet they had some vegetable food. This was chiefly berries of which in summer the women collected great quantities and dried them for winter use and roots the gathering of which at the proper season of the year occupied much of the time of women and young girls. These roots were unearthed by a long sharp pointed stick called a root digger. Some of the roots were eaten as soon as collected while others were dried and stored for use in winter. After they reached the plains the main food of the black feet was the buffalo which they killed in large numbers when everything went right. Many of the streams in the black feet country run through wide deep valleys bordered on either side by cliffs or broken precipices fallen sharply from the high prairie above. Long ago the black feet must have learned that it was possible to make the buffalo jump over these cliffs and that in the fall on the rocks below numbers would be killed or crippled. No doubt after this had been practiced for a time there came to someone the idea of building at the foot of such a cliff where the buffalo will run over a fence which would form a corral or pound and which would hold all the buffalo that were jumped over the cliff. This corral they called Piscan. It is often said that the buffalo were driven over these precipices but this is true only in part. Like most wild animals, buffalo are inquisitive. It was not difficult to excite their curiosity and when they saw something they did not recognize they were anxious to find out what it was. When run into the Piscan the buffalo were really drawn by curiosity almost to the jumping point and between two long diverging lines of people who kept hidden until after the buffalo had passed them and then rose and showed themselves and tried to frighten the animals. Now to be sure for the short distance that remained between the place where they were alarmed and the place where they jumped the buffalo were driven. Any attempt on the open prairie to drive buffalo in one direction or another would be certain to fail. The animals would go where they wished to. They would not be driven though often they might be led. To the people the capture of food was the most important thing in life and they put forth every effort to accomplish it. For this reason it came about that the effort to capture buffalo was preceded usually by religious ceremonies in which many prayers were offered to the powers of the earth, the sky and the waters. Many sacrifices made and sacred objects like the buffalo stone were displayed. When the day for the hunt came the man who was to bring the buffalo left the camp early in the morning climbed the rocky bluffs to the high prairie and journeyed towards some nearby herd of buffalo that had been located the day before by himself or by other young men. He approached the buffalo as nearly as he could without frightening them and then attracting the attention of some of the animals by uttering certain calls tossed into the air his buffalo robe or some smaller object. As soon as the buffalo began to look at him he retreated slowly in the direction of the Piscan but continued to call and to attract their attention by showing himself and then disappearing. Soon some of the buffalo began to walk toward him and others began to look and to follow those that had first started so that before long the whole herd of 50 or 100 animals might be walking or sometimes trotting after him. The more rapidly the buffalo came on the faster the man ran and sometimes it was a hard matter for him to keep ahead of the herd until he had got far within the wings and near to the cliff. If there seemed danger that he would be overtaken he watched his chance and either at some low place quickly dodged out of the line in which the buffalo were running or hid behind one of the piles of stones of which the wings were formed or if he had time slipped over the rocky wall at the valley's edge so as to get out of the way of the approaching herd. As soon as the buffalo had come well within the diverging lines of people who were hidden behind the piles of stones called wings those whom the buffalo passed rose up from their places of concealment and by yells and shouts and the waving of their robes frightened the buffalo so that they quite forgot their curiosity in the terror that now replaced it. When the leaders reached the brink of the cliff they could not stop. They were pushed over by those behind and most of the buffalo jumped over the cliff. Many were crippled or injured by the fall and all were kept within the fence of the Piscan below. About this fence the people were collected. The buffalo raced round and round within the pen the young and weak being injured or killed in the crowding. While above the fence men were shooting them with arrows until presently all in the pen were dead or so hurt that the women could go into the pen and kill them. The people entered and took the flesh and hides. Dear elk and antelope were shot with arrows and antelope were often captured in pitfalls roofed with slender poles and covered with grass and earth. Such pitfalls were dug in a region where antelope were plenty and a long shaped pair of wings made of poles or brushes or even rock poles led to the pit. The antelope is very inquisitive and was easily led within the chute and they're frightened as were the buffalo by people who had been concealed and who rose up and showed themselves after the antelope had passed. This was done more in order to secure antelope skins for clothing than their flesh for food. Fish and reptiles were not eaten by the blackfeet nor were dogs although dogs, wolves and coyotes are eaten by many tribes of plains Indians. Most small animals and practically all birds were eaten in case of need. In summer when the wind fell which bred on so many of the lakes of the blackfeet country lost their flight feathers during the malt and again in the late summer. When the young ducks and geese were almost full grown but could not yet fly the Indians often went in large parties to the shallow lakes which here and there dotted the prairie and driving the birds to shore killed them in large numbers. Earlier in the season when the fowl had begun to lay their eggs these were collected in great quantities for food. Sometimes they were roasted in the hot ashes but a more common way was to dig a deep, narrow hole in the ground in which the eggs were to be cooked. Several little platforms of small sticks or twigs were built in this hole one above another and on these platforms they put the eggs. Another much smaller hole was dug to one side of the large hole slanting down into it. The large hole was partly filled with water and was then roofed over by small sticks on which was placed grass covered with earth. Stones were heated in a fire built near at hand and then were rolled down the side hole into the larger hole heating the water which at last boiled and steamed the steam cooking the eggs. When the Americans first met them on the prairie the black feet were known as great warriors but up to the time when they got from the Hudson Bay traders better weapons than they had before known whether these were metal knives steel arrow points or guns it is probable that they did not do much fighting. There seems to have been no reason why they should have fought unless they quarreled about small matters with other tribes. It became quite different when the Indians procured better arms and above all when they got horses a means of swiftly getting about over the country something that all people wanted to have and which all were so eager to obtain that they would go into danger for them. In the old days of stone arrow heads when they had to travel on foot and to carry heavy loads on their backs the whole thought and effort of the tribe must have been devoted to the work of procuring a supply of food. The tribal and family life of the people were simple and friendly. The man and his wives loved each other and loved their children. Relationship counted for much in an Indian camp and cousins of remote degree were called brother and sister. Children were not punished they were trained by persuasion and advice. They were told by older people how they ought to act in order to make their lives happy and successful and to be well thought of by their fellows. Young people had much respect for their elders listened to what they said and strove more or less successfully to follow their teachings. The blackfeet were very religious they feared many natural powers and influences whose workings they did not understand and they were constantly praying to the sun regarded as the ruler of the universe as well as to those other powers which they believe live in the stars the earth, the mountains, the animals and the trees. The blackfoot was constantly afraid that some evil thing might happen to him and he therefore prayed to all the powers for help for good fortune in his undertakings for health, plenty and long life for himself and all his family. Among these tribes there are a number of secret societies known as the All Comrades or All Friends groups of men of different ages which have been alluded to in the stories. Originally there were about 12 of these societies but a number have been abandoned of recent years. The tribe was divided into a number of clans all the members of which were believed to be related and in old times no member of a clan was permitted to marry another member of the clan relations might not marry. In olden times when large numbers of people were together the lodges of the camp were pitched in a great circle the opening toward the south east. In this circle each clan camped in its own particular place with relation to the other clans. Within the circle was often a smaller circle of lodges each occupied by one or more of the societies of the All Comrades. Sometimes it happened that great numbers of the black feet came together perhaps even all the three tribes black feet, bloods and pagans. When this was the case each tribe camped by itself with its own circle no matter how near it might be to one or other of the tribal circles. We're read of some tribes of Indians which believe that after death the spirits of the departed went to a happy hunting ground where game was always plenty and life was full of joy. The black feet no such place as this. When they died their spirits were believed to go to a barren sandy region south of the Saskatchewan which they called the sand hills. Here as shadows the ghosts lived a life much like their existence before death but all was unreal, unsubstantial. Riding on shadow horses they hunted shadow buffalo. They lived in shadow camps and when they moved shadow dogs hauled their trevoy. There are stories which tell that living people have seen these hunters, their houses and their implements of the camp. But when the people got close they found that what they thought they had seen was something different. It reminds us a little of the old ballad of Alice Brand where Ergan tells of the things seen in Fairyland. And Gaely shines the Fairyland but all is glistening show like the idle gleam that December's beam can dart on ice and snow. And fading like that varied gleam is our inconstant shape who now like night and lady seem and now like dwarf and ape. Books have been written about the Blackfeet Indian which tell much more about how they lived than can be given here. End of Chapter 25 End of Blackfeet Indian Stories by George B. Grinnell