mooney] THE SMOHALLA RITUAL 725 



live, so as to claim credit with the Great Spirit for being generous and 

 humane. But they begrudge us what little grass our ponies eat." At 

 parting he repeated earnestly. '• If they tell you Smohalla hates all 

 white people, do not believe it." (Huggins, 2.) 



Our knowledge of the Smohalla ritual is derived from the account 

 given by Major MacMurray and from the statements of Yakima and 

 Palus informants. The officer's account is that of an intelligent ob- 

 server, who noted ceremonies closely, but without fully comprehending 

 their meaning. The Indian account is that of initiates and true 

 believers, one of them being the regular interpreter of the Smohalla 

 services on Yakima reservation. 



The officer had already seen the ceremonial performances at the Indian 

 villages at Celilo and Umatilla in Oregon, at Tuniwater and Y'akima 

 gap in Washington, but found its greatest development at the fountain 

 head, the home of Smohalla at Priest rapids. His account is so full 

 of interest that we give it almost in its entirety. 



While still several miles away, his party discovered the village, 

 the houses extending along the bank of the river, with several flags 

 attached to long poles fluttering in the wind. The trail from the moun- 

 tains was winding and difficult, but at last — 



We reached the plain and were met by a procession, headed by Smohalla in 

 person, all attired in gorgeous array and mounted on their best chargers. We 

 wended our way through sagebrush and sand dunes to the village street, not a soul 

 beinf visible, but from the mat-roofed salmon houses there came forth the most 

 indescribable chorus of bell ringing, drum beating, and screeching. I noticed that 

 the street was neatly swept and well sprinkled — an unusual thing in any Indian 

 village. This, Smohalla said, was in my honor and to show that his people had 

 cleanly tastes. Our procession passed on beyond the village to a new canvas tent, 

 which had a brush shade to keep oil' the sun and was lined and carpeted with new 

 and very pretty matting. Smohalla said this had been prepared especially for me, 

 and was to be my house as long as I should stay with him. To cap the climax, he 

 had constructed a bench for me, having sent more than 90 miles for the nails. Fresh 

 salmon, caught in a peculiar trap among the rocks and broiled on a plank, were 

 regularly furnished my party, and with hard tack and coffee of our own supplying 

 we got enough to eat and drink. Our own blankets furnished sleeping conveniences. 

 The river was within two yards of our tent door and was an ample lavatory. 



When I awoke the next morning, the sound of drums was again heard, ami for 

 days it continued. I do not remember that tbere was any intermission except for a 

 few minutes at a time. Seven bass drums were used for the purpose. I was invited 

 to be present, and took great interest in the ceremonies, which I shall endeavor to 

 describe. 



There was a small open space to the north of the larger house, which was Smo- 

 halla's residence and the village assembly room as well. This space was inclosed 

 by a whitewashed fence made of boards which had drifted down the river. In the 

 middle was a flagstaff with a rectangular ilag, suggesting a target. In tin- center 

 of the flag was a round red patch. The field was yellow, representing grass, which is 

 there of a yellow hue in summer. A green border indicated the boundary of the 

 world, the hills being moist and green near their tops. At the top of the flag was 

 a small extension of blue color, with a white star in the center. Smohalla explained: 

 "This is my flag, and it represents the world. God told me to look after my peo- 

 ple — all are my people. Tbere are four ways in the world — north and south and 



