220 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 
rades had followed the warpath more, or reaped more glory on it, than he 
had. None had a right to wear so many eagle’s feathers; no other one was 
so much honored. 
Dakota war-honors are distributed in this manner: A party of young 
men have gone on the warpath against the Ojibwa. They find a man 
and kill him. Five braves may share this honor and be entitled therefor 
to wear each a feather of the royal eagle. The one who shoots the enemy 
is one of the five, but is not the chief. He who runs up and first plunges 
his battle-ax or scalping knife into the foe is counted the first. Then 
others may come up and_ strike him and be partakers of the glory. Each 
wears for that act an eagle’s feather. If it is only a woman that is killed 
and sealped, the mark of honor is only a common eagle’s feather. 
There is another distinction worth noting. The only real punishment 
existing among the Dakota, having the sanction of law or immemorial 
usage comes under the name of ‘“‘soldier-killing.” This is carrying out the 
decrees of the braves or warriors. The shape it takes is the destruction of 
property, cutting up blankets or tents, breaking guns, or killing horses. 
sut the same immemorial custom places an estoppage on this power. A 
man who has killed more enemies than anyone else in the camp can not be 
“‘soldier-killed” by anyone else. Or if he has killed an enemy in more 
difficult circumstances than the others, as, for instance, if he has climbed a 
tree to kill one, and no other man has performed a like feat, no one has a 
right to execute on him any decree of the ‘Soldiers’ lodge.” In this way 
he is placed above the execution of law. 
To this eminence Simon had risen. By the customs of the nation no 
one in that part of the country had a right to publicly cut up his blanket 
or tent, or break his gun, or kill his horse. This was surely an honorable 
distinction 
Another custom prevails among the Dakota which may be mentioned 
in connection with Simon. The reception of the wo-ta-we, or armor, by the 
young man places him under certain pledges which he must, if possible, 
redeem in after life. It taboos or conseerates certain parts of an animal, as 
the heart, the liver, the breast, the wing, etc. Whatever part or parts are 
tabooed to him he may not eat until by killing an enemy he has removed 
the taboo. Simon had removed all taboos, and in this respect was a free 
man. His armor was purified and made sacred by the blood of his enemies. 
His manhood was established beyond ali dispute. All things were lawful 
for him. 
