Sioux Songs
Sioux Songs
Sioux Songs
Songs
of the
Sioux
1 Certain of the cylinders transferred to the Library of Congress were made by other field collectors of the Smithsonian
Institution, but the great bulk of them-2,385 to be exact- were recorded by Dr. Densmore, and these have been designated as the
Smithsonian-Densmore Collection.
List of Songs
War Songs
A7 "Those are not my interest"
Two Shields
A8
"Watch your horses"
A9
Wolf Song
Miscellaneous Songs
AI4 Song of the Famine Holy-Face Bear
BI Song of the Shuffling-feet Dance Kills-at-Night and Woman's Neck
B2 Begging Song Used-as-a-Shield
B3 Song of the Moccasin Game Gray Hawk
B4 Song of the Stick Game Kills-at-Night
Songs of Societies
BS "Northward they are walking"
Little Conjuror
B6 "Horses are coming"
Brave Buffalo
B7 Song of the Badger Society
Gray Hawk
Miscellaneous Songs
BI2 Song in Honor of Gabriel Renville Moses Renville
BI3 Song of Sitting Bull Used-as-a-Shield
1 Siya' ka is the only singer who is commonly known by his Sioux name.
2
Names of Singers
Sisseton Reservation
1 Holy-Face Bear Mato ' -ite ' -wakan
1 Little Conjuror Wakan' -cika' na '
1 Moses Renville Mawi~
Phonetics
Vowels have the Continental sounds except when followed by the nasal It, which somewhat modifies the sound.
3
SONGS OF THE SIOUX SONGS OF THE SUN DANCE
by Frances Densmore
The element of physical pain which ennobled this
INTRODUCTION ceremony in the mind of the Indian has over
shadowed the ceremony's significance in the mind of
The 27 Sioux songs on this record were selected from the white man. The Indian endured that pain in ful
a total of 340 songs recorded by the writer in a study ftllment of a vow made to Wakan' tanka (Great
of Sioux music conducted for the Bureau of Ameri Spirit) in time of anxiety or danger, 'gen~rally when
can Ethnology.! They represent the several classes of on the warpath. The Sun Dance was held annually by
songs and show the connection between music and the Sioux, and vows made during the year were ful
various tribal customs. filled at that time. Chased-by-Bears, an informant on
The study of Sioux music was begun in July 1911 the subject, told of meeting a hostile Arikaree Indian
on the Sisseton reservation in the northeastern part of far from home. He knew that his life was in danger
South Dakota. Central Indians from this locality had and prayed to Waka\l' ta\lka, saying, "If you will let
recently attended a gathering of Chippewa in Minne me kill this man and capture his horse with this lariat,
sota where they had met the writer and had become I will give you my flesh at the next Sun Dance." He
acquainted with her work by talking with Chippewa returned safely and carried the lariat when suspended
who had recorded songs. They were favorably im by the flesh of his right shoulder at the next Sun
pressed and commended the work to their friends on Dance. Such were the vows of all who took part in
returning home. Thus she did not go among the Sioux the Sun Dance.
as a stranger. This subject was studied and 33 of its songs re
The Sioux on the Sisseton reservation belong chief corded at Fort Yates on the Standing Rock reserva
ly to the Santee division of the tribe, and the words tion in 1911, among the Teton and Yanktonai Sioux.
of their songs are in the Santee dialect. It was found One of the informants was Lone Man who had taken
that the material was limited and a competent inter part in the Sun Dance twice and had 100 scars on
preter was not available. Therefore, after a month the each arm. He said this was "sacred talk" and "there
work was transferred to the Standing Rock reserva should be at least 12 persons present so that no dis
tion, in the central part of North and South Dakota, respect would be shown, and that no young people
where it was continued until 1914. The principal should be allowed to come from curiosity." Accord
interpreter on this reservation was Robert P. High ingly, the writer summoned 15 men from all parts of
eagle, a member of the Sioux tribe and a graduate of the reservation to discuss the subject. Thirteen had
Hampton Normal and Agricultural Institute and of fulfilled vows in the dance, one had fulftlled a similar
the business department of Carnegie College. To this vow on his way home from war (the gashes being cut
work he brought a knowledge of Sioux life and char by a man who had taken part in the Sun Dance), and
acter without which an interpretation of the deeper the 15th man was Mato' wata ' kpe (Charging Bear), a
phases of the songs could not have been obtained. He prominent Teton who was best known as John Grass.
also enjoyed the friendship of the old men and had a Noted as a successful leader of war parties against
knowledge of the idioms in both languages. During a other tribes, John Grass was the principal speaker for
month's work at Mclaughlin, S. Dak., Mrs. James the Sioux tribe in several treaties with the govern
Mclaughlin kindly acted as interpreter. She was the ment. He had been chosen to select the Sun Dance
widow of Major Mclaughlin of the United States pole but had never made a Sun Dance vow. In addi
Indian Service and lived in that village. tion to these men, about 40 others were interviewed
The method of collecting songs was similar to that in order to obtain data from persons who had wit
used among the Chippewa, the songs being recorded nessed the dance as well as from those who had taken
by a spring phonograph. It should be borne in mind part in it.
when listening to these records that they were made The subject was discussed in conferences and we
under field conditions and intended only for the use visited the place where the final Sun Dance of these
of the collector. The primary purpose was the preser bands was held in 1882. The scars were still on the
vation of the songs, but many native mannerisms will prairie as they were still on their bodies. The 15 men
be heard in these recordings . identified the place where the Sun Dance pole had
stood; near it lay a broken buffalo skull that had been
I Francis Densmore, Teton Sioux Music, Bull. 61, Bur. Amer. used in the ceremony.
Ethnol., 1918. About a month befor.e a Sun Dance, the medicine
4
men prayed for fair weather. They sang, burned sweet First Rendition
grass, and offered their pipes to the sky, the earth,
and the cardinal points. One of their songs was re ite'sabye
said that the oldest men could not remember the fall
ing of rain during a Sun Dance. The black face-paint
great circle and the Sun Dance pole was erected in the therefore I have done this.
ovJa'le
Al Song of the Braves' Dance (Cat. no . 498, no. 6, Cll he' camon
Bull. 61)
Horses
number of generations who have sung it. Red Bird, therefore I have done this.
5
Grandfather,
A6 Dancing Song (Cat. no. 459, no. 35 , Bull. 61).
a voice I am going to send,
hear me.
No information was obtained concerning this song
Allover the universe
which was recorded by Siya'ka at Fort Yates, N.
a voice I am going to send.
Dak., in 1911. The song has no words.
Hear me,
grandfather,
WAR SONGS
I will live,
Reference has already been made to the black face A7 "Those are not my interest" (Cat. no. 528, no.
paint which was the insignia of a successful warrior. 125, Bull. 61).
The song was recorded by Red Bird at Fort Yates, N. This song expresses the detachment of a warrior
Dak., in 1911. from the affairs of common life. Such songs were
Wakan'tanka
sung in the gatherings before the departure of a war
ce wa ' kiy~ can' na
party . This song was recorded by Two Shields at Fort
ita'sabye '
Yates, N. Dak., in 1911. He is a leading singer at the
maku' welo'
drum during every tribal gathering. Such drummers
often elaborate their part, especially in songs of this
Wakan'tanka,
kind. The drumbeat is continuous between the three
when " pr~y to him,
recorded renditions of the song.
black face-paint
kola' pila
he grants me.
epe' con 1
ti i'kceya
AS "I have conquered them" (Cat. no. 484, no. 28, wiCo . han kin
Bull. 61).
kola'
I have said
in common life
the customs
wana' hiyelo'
are many;
waka' sot a he
friend,
which was supposed to come are not (do not interest me)
6
A8 "Watch your horses" (Cat. no. 532, ser. no. 127, hunt. This song was recorded by Two Shields at Fort
Bull. 61). Yates, N. Dak., in 1911 or 1912.
horses, their warfare has been directed toward the zuya' ya'ye
Their principal enemy to the west was the Crow tribe, caie'
called by them "Kangi' ." This song, like the others in nab'hon
hi~gn~'
, byin'
, kte
Kangi' wica' sa
often
amI.
A9 Wolf Song (Cat. no. 524, ser. no. 133, Bull. 61). This dance is also known as the Omaha Dance. It
was originally connected with the Haethuska society
The Indian warrior wandered like a wolf, and his of the Omaha, a society whose object, according to
war songs were often called wolf songs. This, like the Alice C. Fletcher, was "to stimulate an heroic spirit
two preceding songs, was recorded by Two Shields at among the people and to keep alive the memory of
Fort Yates, N. Dak., in 1911. historic and valorous acts." 1 This significance has
been lost. It is now a social dance common to the
e'ca
tribes of the northern plains; even to the Kutenai.
sun'ka
Men and women take part in the dance, each man
mi6i'la
dancing alone and the women dancing by themselves.
yun'kan
However, a woman may ask a man to join them, call
ta .'ku vJa' te sni
ing him "brother" or "cousin." One feature of the
yun'kan
dance is that a lost article must be redeemed with a
na J iin ~aka' pin, ye
gift. Thus, if a feather from a costume falls on the
ground, the whole party dances around it and one of
Well,
the men goes forward and strikes it, afterwards giving
a wolf
a present to some old man who is not expected to
I considered myself,
make any return. Sometimes four men do this, after
and yet
which the feather is returned to its owner. Sometimes
I have eaten nothing
a woman recounts the brave deed of some relative,
and
and all the women respond with the high, quavering
I can scarcely stand.
cry that is their customary applause. This dance was
witnessed by the writer in a log lodge on the Standing
Rock reservation in 1912. It was said that originally
AIO "You may go on the warpath" (Cat. no. 531, all the songs of this dance were derived from the
ser. no. 151, Bull. 61). Omaha, but later the Sioux made their own songs for
the dance.
It was said that in the old days all the love songs
were connected with a man's qualification to wed as 1 Alice C. Fletcher and La Flesche, The Omaha Tribe, 27th
shown by his success on the warpath or in the buffalo Ann. Rep., Bur. Amer. Ethnol., 1911, p. 459.
7
All "They are charging them" (Cat. no. 593, ser. evidently very old and connected with a tragedy of
no. 195, Bull. 61). the past.
This is the only Grass Dance song in which the wica' licana kin,
words are continuous. The song has the unusual com wana
eha'ke
awi' ca u pelo'
waon'
heki'kta yo
ca
nita'kola
iyo ' tan iye'
awi' ca u pelo'
wa'kiye
Look back,
now
your friends
(are) so few that they are not worth counting.
the last
living.
Al2 Songs of the Grass Dance (a) (Cat. no. 597, ser. Therefore,
I am having.
A13 Song of the Grass Dance (b) (Cat. no. 594, ser. This dance is said to have been received by the
no. 197, Bull. 61). Sioux from a tribe living west of the Gros Ventre .
Men and women join in the dance, whose step is indi
The first tone of this song was preceded by an cated by its name. Women also join in the singing.
unaccented tone an octave lower, as in the preceding The present recording, made by Kills-at-Night and
song. This mannerism was heard in recordings of an Woman's Neck, his wife, is an example of this cus
Hidatsa at Fort Berthold, N. Dak., but is not a com tom. The voice of the woman is an octave higher than
mon custom among Indian singers. The song has no that of the man and can be heard on the record,
words and was recorded by Kills-at-Night, at Fort which was made at Fort Yates, N. Dak.
Yates, N. Dak.
wanci' yaka
" ,
wanca na
A14 Song of the Famine (Cat. no. 647, ser. no. 240, e ' c'iya 'tahan, waon'
,
Bull. 61).
I see (you)
were recorded on the Sisseton reservation in July (as) you stay on your side.
8
coffee by trading with white men. If an Indian was SONGS OF SOCIETIES
known to have bread or coffee in his tent, a party
would go and sing this song, remaining in front of the Two classes of societies existed among the Sioux
tent and singing until he shared his luxuries with dream societies and military societies. The former
them. The song was recorded by Used-as-a-Shield. consisted of men who had seen the same animal in
their fasting visions. That common experience bound
wakal'yapi
the men together and societies were thus formed.
waCit;l'ye
These were organizations of warriors and existed
agu'yapi
among all the Plains tribes.
waCit;l'ye
Coffee
I want,
B5 "Northward they are walking" (Cat. no. 663,
bread
ser. no. 95, Bull. 61).
I want.
the same. It will be noted that the tempo of the drum ma'nipi
is slightly faster than that of the voice. The song has tunkan'
ma'nipi
Northward
B4 Song of the Stick Game (Cat. no. 598, ser. no. they are walking,
they touch,
A different game of the same class was seen by the they are walking.
9
speech that was recorded by the phonograph. Freely that a buffalo be killed with an arrow and a certain
translated his speech is as follows : procedure be followed. The next day the war party
"Of all the animals the horse is the best friend of the met two enemies and killed them both. It was said
Indian, for without it he could not go on long jour that Shell Necklace sang this song while giving his
neys.... If an Indian wishes to gain so mething, he demonstration with the stones.
promises his horse that if the horse will help him he
will paint it with native dye, that all may see that help anpe 'tu kin
has come to him through the aid of his horse." '." waye '
mlta
wahu' non' pa wan
tate ' ou' ye to ' pa kin
ho ' y e ' ,
au" welo" ,
waki'ye
anpe'tu
, Ie
mita'waye
some horses
wahu ' non' pa wan
are coming.
ho'ye' ,
waki 'ye ciV
B7 Song of the Badger Society (Cat. no. 554, ser. wana
no . 121, Bull. 61). hi
yelo'
An old military organization of the Teton Sioux
was the Badger Society, which became extinct about This day
1900. This song was recorded by Gray Hawk, who is mine (I claimed),
subject. The song was recorded at Fort Yates and has you grant me
is mine (I claimed),
(to) a man
I sent;
B8 "A voice I sent" (Cat. no . 633, ser. no. 78, Bull. now
61 ). here
(he) is.
10
B9 "A buffalo said to me" (Cat. no. 606, ser. no. B11 "Behold the dawn" (Cat. no. 610, ser. no. 80,
44, Bull. 61). Bull. 61).
This song was recorded by Brave Buffalo, a power This is probably the oldest of the recorded songs
ful medicine man on the Standing Rock reservation. for the sick. It was recorded by Brave Buffalo who
He said that a buffalo appeared to him in a dream said it belonged to his father, Crow King, a famous
when he was 10 years old and said "Rise and follow singer and medicine man. His father sang it every
me." The buffalo led him on a path that did not morning as he was required to do by one of his
touch the earth. There they traveled until they came dreams. In a dream it was also required that no one
to a lodge filled with buffalo. This song was given him should pass behind him. If anyone did this acciden
in that lodge and by it he receive d power to treat the tally his teeth chattered and he became unconscious,
sick. much effort being necessary to restore him.
wahi' nawa' pin kte
wanma' yanka 'yo an'pao wan
hem~'kiya '
wal;lYat,l' ka yo
I will appear,
behold me,
A dawn
a buffalo
appears ,
said to me.
behold it.
B10 Song of the Bear (Cat. no. 518, ser. no. 88, MISCELLANEOUS SONGS
Bull. 61).
After attending a gathering of Sioux at Bull Head in B12 Song in Honor of Gabriel Renville (Cat. no.
1912, the writer went to McLaughlin, S. Dak., where 666, ser. no. 190, Bull. 61).
certain Sioux living in the southern part of the reser
vation could conveniently come to record songs. The This song was recorded on the Sisseton reservation
chief of these singers was Eagle Shield, who recorded in the northeastern part of South Dakota in 1911.
nine songs that he used in treating the sick. He said One of the most noted families of the frontier was
that a bear appeared to him in a dream, taught him that of Joseph Raenville, or Renville, a French Cana
the song following, and revealed the herb that he used dian voyageur and fur hunter who married into the
with it in hi~ treatments. He sang the song four times Kaposia , or little Raven band of the Sioux. He died
while administering the herb and said the patient was about 1790 leaving two halfbreed sons, Joseph and
generally relieved after taking six doses of the medi Victor. The latter was the father of Gabriel Renville
cine. A dream of the bear, with the accompanying in whose honor this song was sung. Gabriel Renvill~
knowledge of an herb, was considered especially for became chief of the Sisseton Sioux through the aid of
tunate as the bear is a strong, healthy animal that digs the military , after his band had been located on their
roots with its claws. present reservation . "Subsequent to the Minnesota
massacre he became chief of scouts under Gen . Sibley
First Rendition and gained distinction for his ability." 1 His Sioux
name was Ti 'piwakat,l (Holy House). Two songs in his
mina' pe kin wakan' yelo
Tipiwakan
ca
My paw is sacred,
1 De Lorme W., Robinson , South Dakota Historical Collec
all things are sacred.
tions, v. 1, (1902): p. 126. Aberdeen, S. Dak.
11
tuwe'
Great Sioux reservation passed into history and the
ni
boundaries of five reservations were determined. A
waCin' waye ' sni he
commission held councils with the Indians and one of
Sisi ' tonwan kin
these councils, attended by Sitting Bull, was held on
heya" , ,
the present site of the Standing Rock reservation to
consider ceding land to the government. Used-as-a
Holy House (Gabriel Renville),
Shield, who recorded this song, said the last time that
even he
Sitting Bull was in a regular tribal camp was on the
is departed (I know not where).
occasion of this council . He said " Sitting Bull used to
Therefore ,
go around the camp every evening just before sunset
upon
on his favorite horse , singing this song."
no one
can I rely,
oya ' te kinhan '
the Sisseton Sioux
, "
caze maya' , tapl
'.
have said.
ca
waon' kte
B13 Song of Sitting Bull (Cat. no. 613, ser. no. 194, Tatan ' ka-iyo 'take
Bull, whose Sioux name was Tatan' ka-iyo ' take (liter named me ,
his power, and a portion of her work was done near I shall live .
the site of his camp. The song here presented has a It is reported
the life of the Sioux took place in 1889 when the said this.
12