George Bent, the son of William Bent, one of the founders of Bent's Fort on the Arkansas near present La Junta, Colorado, and Owl Woman, a Cheyenne, began exchanging letters in 1905 with George E. Hyde of Omaha concerning life at the fort, his experiences with his Cheyenne kinsmen, and the events which finally led to the military suppression of the Indians on the southern Great Plains. This correspondence, which continued to the eve of Bent's death in 19 18, is the source of the narrative here published, the narrator being Bent himself.

Nearly thirty-eight years have elapsed since the day in 1930 when Mr. Hyde found it impossible to market the finished manuscript of the Bent life down to 1866. (The Depression had set in some months before.) He accordingly sold that portion of the manuscript to the Denver Public Library, retaining his working copy, which carries down to 1875. The account therefore embraces the most stirring period, not only of Bent's own life, but of life on the Plains and into the Rockies. It has never before been published.

It is not often that an eyewitness of great events in the West tells his own story. But Bent's narrative, aside from the extent of its chronology (1826 to 1875), has very special significance as an inside view of Cheyenne life and action after the Sand Creek Massacre of 1864, which cost so many of the lives of Bent's friends and relatives. It is hardly probable that we shall achieve a more authentic view of what happened, as the Cheyennes, Arapahos, and Sioux saw it.

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CONTENTS VII-CORN CERICMONB . 1. Ceremo thl organization . 2. Sacred cur92 . 3. Spring, u. mmr, and fall ceremonies 4. Various ceremonies, beliefs, and practices . VIII-VARIETIES Arikaras Hidatsas Mandatzs . Iowas . Ontaltas . Otoes . . Pawnees Ponkas . Siow . Chippewas . Wi tnebagoes . Iroquois Varieties from the Southwest . Additional varieties . I I x . 12 ILLUSTRATIONS OMAHA, Iowa, AXD OTO CORN . . 213 m m BLACK CORN . . 231 PAWEX BLUE SPECKLED CORN . . 245 SCATTERECD ORN . . 245 MANDBN SO FT YELLOW CORN . . 255 MANDAN BLLTE CORN . . 265 WINN AG MI O XE D FLINT - MIXEDF LINT L, OWER BR . . 287

No assessment of the Plains Indians can be complete without some account of the Pawnees. They ranged from Nebraska to Mexico and, when not fighting among themselves, fought with almost every other Plains tribe at one time or another. Regarded as "aliens" by many other tribes, the Pawnees were distinctively different from most of their friends and enemies.

George Hyde spent more than thirty years collecting materials for his history of the Pawnees. The story is both a rewarding and a painful one. The Pawnee culture was rich in social and religious development. But the Pawnees' highly developed political and religious organization was not a source of power in war, and their permanent villages and high standard of living made them inviting and 'fixed targets for their enemies.

They fought and sometimes defeated larger tribes, even the Cheyennes and Sioux, and in one important battle sent an attacking party of Cheyennes home in humiliation after seizing the Cheyennes' sacred arrows. While many Pawnee heroes died fighting off enemy attacks on Loup Fork, still more died of smallpox, of neglect at the hands of the government, and of errors in the policies of Quaker agents.

In many ways "The Pawnee Indians "is the best synthesis Hyde ever wrote. It looks far back into tribal history, assessing Pawnee oral history against anthropological evidence and examining military patterns and cultural characteristics.

Hyde tells the story of the Pawnees objectively, reinforcing it with firsthand accounts gleaned from many sources, both Indian and white.

The westward drive of the warlike Sioux Indians along a thousand miles of prairie and woodland, from the upper reaches of the Mississippi to the lower Powder River in Montana, is one of the epic migrations of history. From about 1660 to the first quarter of the nineteenth century, the Teton Sioux swept away all opposition: Arikaras, Ponkas, Crees, Crows, Cheyennes--all fell away and dispersed as the Sioux advanced, until the invaders ranged over a vast territory in the northwest, hunting buffalo and raiding their neighbors. During the ensuing years of heavy conflict, between 1865 and 1877, Red Cloud of the Oglalas stood out as one of the greatest of the Sioux leaders.

Though confined to the great Dakota reservation in 1878, the still-defiant Sioux did not end their struggle with the white man until well into the twentieth century. Throughout the last decades of the nineteenth century the Sioux-finding themselves united for the first time in their history-waged a cold war with the United States Department of the Interior, the Indian Bureau, the various Indian agents sent to supervise Sioux Reservation life, and the so-called Indian Friends of the East, who sought to "school and church" the Sioux into submission.

Spotted Tail, the great head chief of the Brule Sioux, was an intelligent and farseeing man who realized alone of all the Sioux that the old way of life was doomed and that to war with the white soldiers was certain suicide. Although he was branded a traitor by many members of his tribe, the canny Brule, with all the skill of an accomplished diplomat, fought a delaying action over the council tables with the high officials in Washington. The only man in the tribe big enough to stand up to the whites and insist upon the rights of the Brules under existing treaties with the U. S. government, he used every means available to him, short of a shooting war, to protect his people from being rushed into the white man's ways by government agents and eastern "Friends of the Indians."

Thus the story of Spotted Tail is the story of the Brule struggle against being made into imitation whites overnight, even when they were forced on the reservation, where they were expected to farm the land, raise cattle, send their children to school, and adopt Christianity-all at once.

The assassination of Spotted Tail in 1881 by his political enemy, Crow Dog, ended the history of the Brule Sioux as a tribe. With the great voice stilled, at Rosebud Agency only the voices of little men were heard, quarreling about little matters. With his death, the government effected its purpose: to break the tribal organization to bits and put the Brules under the control of their white agent.