siOBX; - Smithsonian Institution

192 BUREAU OF AMERICAlSr ETHNOLOGY [Bull. 103
To recorcl this matter accurately, the Choctaws gradually ceased to use these
sticks some 30 years ago, when they began to become familiar with the white
man's division of time into days and weeks.*' Since that time it is sufficient
to notify the parties by merely sending word as to the day and week in wliich
the cry is to take place.
The great day at last arrives. During the afternoon the Choctaws from far
and near begin to make their appearance upon the camping ground, which is
generally a hundred yards, more or less, from the grave. As they arrive upon
the ground, each one, v.ithout greeting anybody, and looking neither to the right
nor to the left, walks straight to the grave, there covers his head with a shawl
or blanket, kneels down, and indulges in the prescribed cry. Having discharged
this duty to the dead, he returns to tht^ camping ground, fixes himself and
family comfortably in camp, and then holds himself in readiness for the coming
events. The two headmen make their camp fires opposite each other, about 50
feet apart. As the afternoon begins to draw to a close the hunters bring
forward their barbecued venison and deposit it on the ground between the
fires of the headmen. Some families have brought with them for the common
feast large kettles full of hominy. These, too, are brought forward and placed
on the ground along with the venison. As night begins to close upon the scene
the camp fires are lighted up afresh and the two headmen hold a consultation.
They make an estimate of the numbers of their respective iksa present and
proportion the food accordingly. The rigid law of Choctaw etiquette at an
Indian cry requires that the two iksa must eat separate and distinct from each
other. This is a sacred and inviolable law. The venison and hominy are now
carried to the various iksa groups, as they are scattered around over the
ground. No group is neglected. In the distribution of the food it is customary
to give to all the contributors of hominy a small quantity of venison for their
private use, which they can carry home with them. Tliis is intended as a
remuneration for their contribution of hominy for the public use. When all
the venison and hominy have been distriimted each headman delivers an oration
to his iksa, these orations being the prelude to the coming big feast. The ora-
tors are sometimes excessively tedious and prolix, and the hungry auditors
become very impatient under the long-winded speeches. The speeches finally
come to a close, and without any more ndo the solid work of eating begins.
Every Choctaw—male and female, big and little, old and young, mourners and
all—now feast to their hearts' content. It is best here to state that the iksa
separation in public feasting passed away many years ago, the extinction of
the deer and other causes having rendered it impracticable. The two iksa at a
cry nowadays eat promiscuously at one long table, for the table has super-
seded the old method of eating in groups on the ground. The speeches of the
orators prior to the feast, however, still continue to be the fashion.
After having regaled themselves to satiety, the crowd scatter over the
ground. The men, women and children gather around the various camp fires,
and every one passes the time in tlie best manner to suit himself. It is a very
social occasion, and there is very little sleep in the camp that night. The
men talk, smoke, chew tobacco, or it may be, some engage in the game of
"naki luma," "hidden bullet." °^ The women gossip; whilst the children and
the numerous dogs contribute their share to the noise and hilarity of the
occasion. After about an hour of general sociability, the young men and the
young women assemble at the " ahihla," " the dancing ground," a plot of ground
about a hundred yards off, which has been previously prepared for this purpose.
Here six different kinds of dances are danced in succession, which, being very
«» Halbert's paper was published in 1900. " See pp. 158-159.