the habit, employ complicated and highly elaborate tongues, e.g., Arabic, Sanscrit, Latin, Greek, Kaffir, and Anglo-Saxon. With time these become more simple; the modus operandi appears to be admixture of race.
The Dakotahs have a sacred language, used by medicine-men, and rendered unintelligible to the vulgar by words borrowed from other Indian dialects, and by synonyms, e.g., biped for man, quadruped for wolf. A chief, asking for an ox or cow, calls it a dog, and a horse, moccasins: possibly, like Orientals, he superstitiously avoids direct mention, and speaks of the object wanted by a humbler name. Poetry is hardly required in a language so highly figurative: a hi-hi-hi-hi-hi, occasionally interrupted by a few words, composes their songs. The Rev. Mr. Pond gives the following specimen of "Blackboy's" Mourning Song for his Grandson, addressed to those of Ghostland:
Friend, pause, and look this way;
Friend, pause, and look this way;
Friend, pause, and look this way;
Say ye,
A Grandson of Blackboy is coming.
Their speech is sometimes metaphorical to an extent which conveys an opposite meaning: "Friend, thou art a fool; thou hast let the Ojibwa strike thee," is the highest form of eulogy to a brave who has killed and scalped a foe; possibly a Malocchio-like fear, the dread of praise, which, according to Pliny, kills in India, underlies the habit.
The funerals differ in every tribe; the Sioux expose their dead, wrapped in blankets or buffalo robes, upon tall poles—a custom that reminds us of the Parsee's "Tower of Silence." The Yutas make their graves high up the kanyons, usually in clefts of rock. Some bury the dead at full length; others sitting or doubled up; others on horseback, with a barrow or tumulus of earth heaped up over their remains. The absence of grave-yards in an Indian country is as remarkable as in the African interior; thinness of population and the savage's instinctive dislike to any memento mori are the causes. After deaths the "keening" is long, loud, and lasting: the women, and often the men, cut their hair close, not allowing it to fall below the shoulders, and not unfrequently gash themselves, and amputate one or more fingers. The dead man, especiallly a chief, is in almost all tribes provided with a viaticum, dead or alive, of squaws and boys—generally those taken from another tribe—horses and dogs; his lodge is burned, his arms, cooking utensils, saddles, and other accoutrements are buried with him, and a goodly store of buffalo meat or other provision is placed by his side, that his ghost may want nothing which it enjoyed in the flesh. Like all savages, the Indian is unable to separate the idea of man's immaterial spirit from man's material wants: an impalpable and invisible form of matter—called "spir-
