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BARBARISM AND THE MORAL CODE
Silence the Corner-Stone of Character. Basic Ideas of Morality. "Give All or Nothing!" Rules of
Honorable Warfare. An Indian Conception of Courage.
 LONG before I ever heard of Christ, or saw a white man, I had learned from an untutored woman the
essence of morality. With the help of dear Nature herself, she taught me things simple but of mighty
import. I knew God. I perceived what goodness is. I saw and loved what is really beautiful.
Civilization has not taught me anything better!
 As a child, I understood how to give; I have forgotten that grace since I became civilized. I lived
the natural life, whereas I now live the artificial. Any pretty pebble was valuable to me then;
every growing tree an object of reverence. Now I worship with the white man before a painted
landscape whose value is estimated in dollars! Thus the Indian is reconstructed, as the natural
rocks are ground to powder, and made into artificial blocks which may be built into the walls of
The first American mingled with his pride a singular humility. Spiritual arrogance was foreign to
his nature and teaching. He never claimed
 that the power of articulate speech was proof of superiority over the dumb creation; on the other
hand, it is to him a perilous gift. He believes profoundly in silence—the sign of a perfect
equilibrium. Silence is the absolute poise or balance of body, mind, and spirit. The man who
preserves his selfhood ever calm and unshaken by the storms of existence—not a leaf, as it were,
astir on the tree; not a ripple upon the surface of shining pool—his, in the mind of the unlettered
sage, is the ideal attitude and conduct of life.
If you ask him: "What is silence?" he will answer: "It is the Great Mystery!" "The holy silence is
 voice!" If you ask: "What are the fruits of silence?" he will say: "They are self-control, true
courage or endurance, patience, dignity, and reverence. Silence is the cornerstone of character."
"Guard your tongue in youth," said the old chief, Wabashaw, "and in age you may mature a thought
that will be of service to your people!"
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 life! No man can hope to maintain such a temple of
the spirit beyond the period of adolescence, 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 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.
Personal modesty was early cultivated as a safeguard, together with a strong self-respect and pride
of family and race. This was accomplished in part by keeping the child ever before the public eye,
from his birth onward. His entrance into the world, especially in the case of the first-born, was
an-  nounced by the herald, accompanied by a distribution of presents to the old and needy. The same
thing occurred when he took his first step, when his ears were pierced, and when he shot his first
game, so that his childish exploits and progress were known to the whole clan as to a larger family,
and he grew into manhood with the saving sense of a reputation to sustain.
The youth was encouraged to enlist early in the public service, and to develop a wholesome ambition
for the honors of a leader and feast-maker, which can never be his unless he is truthful and
generous, as well as brave, and ever mindful
 of his personal chastity and honor. There were many ceremonial customs which had a distinct moral
influence; the woman was rigidly secluded at certain periods, and the young husband was forbidden to
approach his own wife when preparing for war or for any religious event. The public or tribal
position of the Indian is entirely dependent upon his private virtue, and he is never permitted to
forget that he does not live to himself alone, but to his tribe and his clan. Thus habits of perfect
self-control were early established, and there were no unnatural conditions or complex temptations
to beset him until he was
 met and overthrown by a stronger race.
To keep the young men and young women strictly to their honor, there were observed among us, within
my own recollection, certain annual ceremonies of a semi-religious nature. One of the most
impressive of these was the sacred "Feast of Virgins," which, when given for the first time, was
equivalent to the public announcement of a young girl's arrival at a marriageable age. The herald,
making the rounds of the teepee village, would publish the feast something after this fashion:
"Pretty Weasel-woman, the daughter of Brave Bear, will kindle her
 first maidens' fire to-morrow! All ye who have never yielded to the pleading of man, who have not
destroyed your innocency, you alone are invited, to proclaim anew before the Sun and the Earth,
before your companions and in the sight of the Great Mystery, the chastity and purity of your
maidenhood. Come ye, all who have not known man!"
The whole village was at once aroused to the interest of the coming event, which was considered next
to the Sun Dance and the Grand Medicine Dance in public importance. It always took place in
midsummer, when a number of different clans were gathered together for the
 summer festivities, and was held in the centre of the great circular encampment.
Here two circles were described, one within the other, about a rudely heart-shaped rock which was
touched with red paint, and upon either side of the rock there were thrust into the ground a knife
and two arrows. The inner circle was for the maidens, and the outer one for their grandmothers or
chaperones, who were supposed to have passed the climacteric. Upon the outskirts of the feast there
was a great public gathering, in which order was kept by certain warriors of highest reputation. Any
man among the spectators might
 approach and challenge any young woman whom he knew to be unworthy; but if the accuser failed to
prove his charge, the warriors were accustomed to punish him severely.
Each girl in turn approached the sacred rock and laid her hand upon it with all solemnity. This was
her religious declaration of her virginity, her vow to remain pure until her marriage. If she should
ever violate the maidens' oath, then welcome that keen knife and those sharp arrows!
Our maidens were ambitious to attend a number of these feasts before marriage, and it sometimes
happened that a girl was compelled to give one, on account of gossip about
 her conduct. Then it was in the nature of a challenge to the scandal- mongers to prove their words!
A similar feast was sometimes made by the young men, for whom the rules were even more strict, since
no young man might attend this feast who had so much as spoken of love to a maiden. It was
considered a high honor among us to have won some distinction in war and the chase, and above all to
have been invited to a seat in the council, before one had spoken to any girl save his own sister.
It was our belief that the love of possessions is a weakness to be overcome. Its appeal is to the
 part, and if allowed its way it will in time disturb the spiritual balance of the man. Therefore the
child must early learn the beauty of generosity. He is taught to give what he prizes most, and that
he may taste the happiness of giving, he is made at an early age the family almoner. If a child is
inclined to be grasping, or to cling to any of his little possessions, legends are related to him,
telling of the contempt and disgrace falling upon the ungenerous and mean man.
Public giving is a part of every important ceremony. It properly belongs to the celebration of
birth, marriage, and death, and is observed
 whenever it is desired to do special honor to any person or event. Upon such occasions it is common
to give to the point of utter impoverishment. The Indian in his simplicity literally gives away all
that he has, to relatives, to guests of another tribe or clan, but above all to the poor and the
aged, from whom he can hope for no return. Finally, the gift to the "Great Mystery," the religious
offering, may be of little value in itself, but to the giver's own thought it should carry the
meaning and reward of true sacrifice.
Orphans and the aged are invariably cared for, not only by their next of kin, but by the whole clan.
 It is the loving parent's pride to have his daughters visit the unfortunate and the helpless, carry
them food, comb their hair, and mend their garments. The name "Wenonah," bestowed upon the eldest
daughter, distinctly implies all this, and a girl who failed in her charitable duties was held to be
unworthy of the name.
The man who is a skillful hunter, and whose wife is alive to her opportunities, makes many feasts,
to which he is careful to invite the older men of his clan, recognizing that they have outlived
their period of greatest activity, and now love nothing so well as to eat in good
 company, and to live over the past. The old men, for their part, do their best to requite his
liberality with a little speech, in which they are apt to relate the brave and generous deeds of
their host's ancestors, finally congratulating him upon being a worthy successor of an honorable
line. Thus his reputation is won as a hunter and a feast-maker, and almost as famous in his way as
the great warrior is he who has a recognized name and standing as a "man of peace."
The true Indian sets no price upon either his property or his labor. His generosity is only limited
by his strength and ability. He regards it
 as an honor to be selected for a difficult or dangerous service, and would think it shame to ask for
any reward, saying rather: "Let him whom I serve express his thanks according to his own bringing up
and his sense of honor!"
Nevertheless, he recognizes rights in property. To steal from one of his own tribe would be indeed
disgrace, and if discovered, the name of "Wamanon," or Thief, is fixed upon him forever as an
unalterable stigma. The only exception to the rule is in the case of food, which is always free to
the hungry if there is none by to offer it. Other protection than the moral law there could not be
in an Indian community, where there
 were neither locks nor doors, and everything was open and easy of access to all comers.
The property of the enemy is spoil of war, and it is always allowable to confiscate it if possible.
However, in the old days there was not much plunder. Before the coming of the white man, there was
in fact little temptation or opportunity to despoil the enemy; but in modern times the practice of
"stealing horses" from hostile tribes has become common, and is thought far from dishonorable.
Warfare we regarded as an institution of the "Great
Mystery"—  an organized tournament or trial of courage and skill, with elaborate rules and "counts" for the
coveted honor of the eagle feather. It was held to develop the quality of manliness and its motive
was chivalric or patriotic, but never the desire for territorial aggrandizement or the overthrow of
a brother nation. It was common, in early times, for a battle or skirmish to last all day, with
great display of daring and horsemanship, but with scarcely more killed and wounded than may be
carried from the field during a university game of football.
The slayer of a man in battle was expected to mourn for thirty days
 blackening his face and loosening his hair according to the custom. He of course considered it no
sin to take the life of an enemy, and this ceremonial mourning was a sign of reverence for the
departed spirit. The killing in war of non-combatants, such as women and children, is partly
explained by the fact that in savage life the woman without husband or protector is in pitiable
case, and it was supposed that the spirit of the warrior would be better content if no widow and
orphans were left to suffer want, as well as to weep.
A scalp might originally be taken by the leader of the war party only
 and at that period no other mutilation was practiced. It was a small lock not more than three inches
square, which was carried only during the thirty days' celebration of a victory, and afterward given
religious burial. Wanton cruelties and the more barbarous customs of war were greatly intensified
with the coming of the white man, who brought with him fiery liquor and deadly weapons, aroused the
Indian's worst passions, provoking in him revenge and cupidity, and even offered bounties for the
scalps of innocent men, women, and children.
Murder within the tribe was a grave offense, to be atoned for as
 the council might decree, and it often happened that the slayer was called upon to pay the penalty
with his own life. He made no attempt to escape or to evade justice. That the crime was committed in
the depths of the forest or at dead of night, witnessed by no human eye, made no difference to his
mind. He was thoroughly convinced that all is known to the "Great Mystery," and hence did not
hesitate to give himself up, to stand his trial by the old and wise men of the victim's clan. His
own family and clan might by no means attempt to excuse or to defend him, but his judges took all
the known circumstances into
con-  sideration, and if it appeared that he slew in self-defense, or that the provocation was severe, he
might be set free after a thirty days' period of mourning in solitude. Otherwise the murdered man's
next of kin were authorized to take his life; and if they refrained from doing so, as often
happened, he remained an outcast from the clan. A willful murder was a rare occurrence before the
days of whiskey and drunken rows, for we were not a violent or a quarrelsome people.
It is well remembered that Crow Dog, who killed the Sioux chief, Spotted Tail, in 1881, calmly
surrendered himself and was tried and
 convicted by the courts in South Dakota. After his conviction, he was permitted remarkable liberty
in prison, such as perhaps no white man has ever enjoyed when under sentence of death.
The cause of his act was a solemn commission received from his people, nearly thirty years earlier,
at the time that Spotted Tail usurped the chieftainship by the aid of the military, whom he had
aided. Crow Dog was under a vow to slay the chief, in case he ever betrayed or disgraced the name of
the Brule Sioux. There is no doubt that he had committed crimes both public and private, having been
 misuse of office as well as of gross offenses against morality; therefore his death was not a matter
of personal vengeance but of just retribution.
A few days before Crow Dog was to be executed, he asked permission to visit his home and say
farewell to his wife and twin boys, then nine or ten years old. Strange to say, the request was
granted, and the condemned man sent home under escort of the deputy sheriff, who remained at the
Indian agency, merely telling his prisoner to report there on the following day. When he did not
appear at the time set, the sheriff dispatched the Indian police after him.
 They did not find him, and his wife simply said that Crow Dog had desired to ride alone to the
prison, and would reach there on the day appointed. All doubt was removed next day by a telegram
from Rapid City, two hundred miles distant, saying: "Crow Dog has just reported here."
The incident drew public attention to the Indian murderer, with the unexpected result that the case
was reopened, and Crow Dog acquitted. He still lives, a well-preserved man of about seventy-five
years, and is much respected among his own people.
It is said that, in the very early
 days, lying was a capital offense among us. Believing that the deliberate liar is capable of
committing any crime behind the screen of cowardly untruth and double-dealing, the destroyer of
mutual confidence was summarily put to death, that the evil might go no further.
Even the worst enemies of the Indian, those who accuse him of treachery, blood-thirstiness, cruelty,
and lust, have not denied his courage, but in their minds it is a courage that is ignorant, brutal,
and fantastic. His own conception of bravery makes of it a high moral virtue, for to him it consists
not so much in aggressive self-assertion as
 in absolute self-control. The truly brave man, we contend, yields neither to fear nor anger, desire
nor agony; he is at all times master of himself; his courage rises to the heights of chivalry,
patriotism, and real heroism.
"Let neither cold, hunger, nor pain, nor the fear of them, neither the bristling teeth of danger nor
the very jaws of death itself, prevent you from doing a good deed," said an old chief to a scout who
was about to seek the buffalo in midwinter for the relief of a starving people. This was his
childlike conception of courage.