914 



WAPTAILMIN WAR AND WAR DISCIPLINE 



[B. A. 



in Cal. Farmer, Mar. 30, 1860. Soteomellos.— Tay- 

 lor misquoted by Bancroft, Nat. Races, I, 448, 

 1874. Sotomieyos. — Tavlor in Cal. Farmer, Mar. 

 30, 1860. Sotoyomes.— Bancroft, Hist. Oal., IV, 72, 

 1886. Wapo.— Ind. AfF. Rep. 1856, 257; 1857. 

 Wappo.— Powers in Cont. N. A. Ethnol., ill, 196, 

 1877 (given as Spanish name). Wattos. — Stearns 

 in Am. Nat., Vl, 206, 1882. 



Waptailmin ( ' people of the narrow 

 river') . The principal band of the Yak- 

 ima (q. v.), formerly living on Yakima 

 r. just below Union Gap, near the present 

 town of North Yakima, Wash. 



Wapumne. A former Nishinam settle- 

 ment near Michigan bar, on the middle 

 fork of American r., Cal. (e. b. t>.) 

 Wajuomne.— Bancroft, Nat. Races, i, 450, 1874. 

 Wapoomney.— Ibid. 'Wapumney. — Sutter (1862) 

 quoted by Powers in Cont. N. A. Ethnol., in, 

 323, 1877. " Wapiimnies.— Powers in Overland Mo., 

 XII, 22, 1874. 



Waputyutsiama (Keres: 'little doorway 

 leading west'). A former summer vil- 

 lage of the Laguna Indians of New Mex- 

 ico, now a permanently occupied pueblo 

 of that tribe; situated 6 m. w. of Laguna. 

 Puertecito.— Pradt quoted bv Hodge in Am. 

 Anthr.,iv, 346, 1891 (Span.: 'little door'). Wa- 

 pu-chu-se-amma.— Ibid. Waputyutsiama. — Hodge, 

 field-notes, B. A. E., 1895. 



Waquithi {Wa'-qui-thi, 'bad faces'). A 

 band of the Arapaho (q. v.). 



Waquoit. A village of Praying Indians 

 in 1674 about the site of the present 

 Waquoit, Barnstable co., Mass. It was 

 probably subject to either the Wam- 

 panoag or the Nauset. 



Wakoquet.— Bourne (1674) in Mass. Hist. See. 

 Coll., 1st 8., I, 197, 1806. Wawquoit.— Freeman 

 (1792), ibid., 230. Weequakut.— Bourne (1674), 

 ibid., 197. 



Waradika. A band of the Bannock. 



Rye-Grass-Seed-Eaters.— Hoffman in Proe. Am. 

 Philos, Soc, XXIII, 299, 1886. Wara'dika.— Ibid. 

 Warraricas— Lander in Sen. Ex. Doc. 42, 36th 

 Cong., 1st sess., 138, 1860 (trans, 'sunflower seed 

 eaters ' ) . 



Waranawonkong. An important tribe 

 of the Munsee, formerly living on the 

 w. bank of Hudson r., in the country 

 watered by Esopus, Wallkill, and Sha- 

 wangunk crs., mainly in Ulster co., N. Y. 

 Their principal village was on the 

 Shawangunk, and they had another one, 

 probaVjly of the same name as the tribe, 

 on Esopus cr. They were the leading 

 tribe of the Esopus Indians, but were 

 nearly exterminated by the Dutch in the 

 war of 1663, though they still had a chief 

 in 1684. (j. M. ) 



"Waerinne-wangh. — Doc. of 1656 in N. Y. Doc. Col. 

 Hist., XIII, 47, 1881. Waranancong3ms. — Gallatin in 

 Trans. Am. Antiq. Soc, II, 34, 1836. Waranawan- 

 cougy.— De Laet, Nov, Orb., 72, 1633. Warana- 

 ■wankongs. — Schoolcraft, Ind. Tribes, in, 75, 

 1853. Waranowankings.— Sclioolcraft in N. Y. 

 Hist. Soc. Proc, 108, 1844. Waranwankongs. — 

 Van der Donck (1656) quoted by Ruttenber, 

 Tribes Hudson R., 72, 1872. Waronawanka.— Map 

 of 1014 in N. Y. Doc. Col. Hist., i, 1856. Warrana- 

 wankongs.— De Lact (1633) quoted by Ruttenber, 

 op.cit. Warranawonkongs. — De Laet (1633), ibid., 

 95. Warrawannankoncks — Wassenaar (1632), ibid., 

 71. Warynawoncks— Doc. (ca. 1663) in N. Y. Doc. 

 Col. Hist., XIII, 259, 1881. 



War and War discipline. The Indians 

 recognized two kinds of warfare, to which 



they gave distinctive names: defensive 

 warfare, or fighting for the protection of 

 women and children, the home and the 

 village, and aggressive war, or the going 

 forth of expeditions to avenge injuries or 

 to take spoils. The aim of warfare was 

 to destroy, and as every person, old or 

 young, was a part of the present or future 

 strength of the enemy, neither age nor 

 sex was spared and no noncombatants 

 were recognized. Mutilation of the dead 

 was neither universal nor constant among 

 the tribes, but the cutting off of the head 

 or taking of the scalp was generally prac- 

 tised. The fundamental reason for scalp- 

 ing (q. V.) has not yet been fully ex- 

 plained, but there is evidence to indicate 

 that it was connected with the rites ob- 

 served when a boy was recognized as a 

 member of the band and his life was 

 dedicated to the God of War. The ordi- 

 nary physical training of young men 

 fitted them to endure the discipline and 

 hardships of war. From the time he de- 

 termined to join a war party the man was 

 obliged to abstain from all personal in- 

 dulgence, and to accept whatever duty 

 might be prescribed by the leader until 

 the disbanding of the party on its return 

 home. 



There were grades and ranks among 

 warriors, each having its peculiar in- 

 signia. All rank was gained by personal 

 achievement, but before a man could 

 count his war honors, wear their appro- 

 priate insignia, or assume the grade or 

 rank to which they entitled him, he had 

 to be given the right to do so publicly and 

 generally in connection with more or less 

 elaborate religious ceremonies, conducted 

 by societies or by tribal officials. Among 

 some tribes honors won in defensive war- 

 fare ranked higher than those gained in 

 aggressive ventures. As war honors were 

 public tokens of a man's courage and 

 ability, they were regarded as his cre- 

 dentials; therefore when a man was 

 called to any position or service, either 

 social or tribal, custom required that be- 

 fore he entered on his duties he should 

 give his public record by counting his 

 honors in order to show his fitness to 

 receive the distinction offered him. 

 Among some tribes, at the telling of each 

 honor a blow was struck on a post or 

 some other object, and this form of re- 

 cital has become known by the composite 

 term " counting coup " (see Coup). 



The treatment of captives (q. v.) varied 

 among the different tribes. Adoption (q. 

 V. ) was common to nearly all, particularly 

 in the disposal of women and children. 

 Although the life of a captive was gener- 

 ally regarded as forfeit, yet among many 

 tribes there were ways by which either 

 a captive could save his own life or it 

 could be saved by members of the tribe. 



