When war is deemed necessary, any chief, soldier, or brave warrior has the privilege of raising and leading a war party, provided he can get followers. The powers of a warrior and civil chief may be united in one person, thus differing from the Omaha and Ponka custom. The leading chief may and often does lead the whole band to war; in fact, it devolves on him to lead any general expedition. The Akitcita (Akićita), soldiers or guards (policemen), form an important body among the Asiniboin as they do among the other Siouan tribes. These soldiers, who are chosen from the band on account of their bravery, are from 25 to 45 years of age, steady, resolute, and respected; and in them is vested the power of executing the decisions of the council. In a camp of 200 lodges these soldiers would number from 50 to 60 men; their lodge is pitched in the center of the camp and is occupied by some of them all the time, though the whole body is called together only when the chief wishes a public meeting or when their hunting regulations are to be decided. In their lodge all tribal and intertribal business is transacted, and all strangers, both white men and Indians, are domiciled. The young men, women, and children are not allowed to enter the soldiers’ lodge during the time that tribal matters are being considered, and, indeed, they are seldom, if ever, seen there. All the choicest parts of meat and the tongues of animals killed in hunting are reserved for the soldiers’ lodge, and are furnished by the young men from time to time. A tax is levied on the camp for the tobacco smoked there, which is no small quantity, and the women are obliged to furnish wood and water daily. This lodge corresponds in some degree to the two sacred lodges of the Hañga gens of the Omaha. Judging from the meager information which we possess concerning the Asiniboin kinship system, the latter closely resembles that of the Dakota tribes, descent being in the male line. After the smallpox epidemic of 1838, only 400 thinly populated lodges out of 1,000 remained, relationship was nearly annihilated, property lost, and but few, the very young and very old, were left to mourn the loss. Remnants of bands had to be collected and property acquired, and several years elapsed ere the young people were old enough to marry. The names of the wife’s parents are never pronounced by the husband; to do so would excite the ridicule of the whole camp. The husband and the father-in-law never look on each other if they can avoid it, nor do they enter the same lodge. In like manner the wife never addresses her father-in-law.