FOOTNOTES
[1] Chittenden, H. M., and Richardson, A. T. Life, letters, and travels of Father Pierre-Jean De Smet, S. J., 1801-1873. Vol. IV, p. 1111. New York, 1905.
[2] Consult Preface for etymologic analysis of this word and for its objective meaning.
[3] This traditional date given by Denig is evidently much too late, for as early as the middle of the seventeenth century they were known to the Jesuit missionaries of Canada.
[4] There are portions of pumice stone and other things occasionally picked up that have undergone volcanic action; also burning hills, but no eruptions.
[5] See page 617 at the end of their oral tales.
[6] It is considered a fetish as a light at night and sacrificed to on this account.
[7] It is not intended by this that they make no use of picture writing, but that these records are not preserved. For further explanation see picture writing, p. 603. The devices on their robes are not renewed after they have arrived at a very advanced age, or in other words after their influence and standing has been destroyed by age and helplessness.
[8] In the few cases where the Indians have an arm or leg missing, they have been shot off, or so nearly off as not to come under the head of amputation, as but little skin or nerve were to be cut.
[9] For correct meaning see footnote 3.
[10] This term is the same as Saone or Sanona.
[11] Here Denig seems to refer to what is commonly called clan totems.
[12] In form and sense this term ah-kitch-e-tah is identical with the Chippewa kitchitwa, “sacred, holy, honorable,” and with the Cree okitchitaw, “a brave, a soldier, un soldat.”
[13] Denig employs the word partisan in the sense of “a leader of a war party.”
[14] The statement here militates against any claim of private ownership of hunting grounds among these tribes.
[15] Perhaps this title has been bought, but at all events they deserve it.
[16] Here Denig mildly protests against the unreasonable emphasis placed on the observance of religious rites by the missionaries to the exclusion of other duties.
[17] Almost every sentence is repeated over three or four times in a low running tone, with the pipe presented to the Charm, Amulet, or Sun.
[18] Meaning with a lock of his hair.
[19] Denig here defines the sense In which he uses the term “medicine” as applied to the objects and things to which the native Indians apply their words, wakoñ and wakoñda, meaning, “spiritual, sacred, consecrated, wonderful, incomprehensible, divine; a spirit, a diviner, etc.”
[20] The Assiniboin never eat the rattlesnake, but it is known that some of the St. Peter’s Sioux and Cree do.
[21] This fetish or amulet is also exposed and smoked to as a medium for his prayer to the Great Medicine.
[22] We perceive by the printed inquiry that this is not credited, yet it is so common among these people as scarcely to attract the attention of the traders.
[23] Evidently should be Blackfeet.
[24] This remark recalls the story of the Babylonian Ishtar, who was represented as losing one by one her seven garments and then as receiving them back again one by one.
[25] W J McGee noted similar racing ability among the Seri Indians. See Seventeenth Ann. Rept. Bur. Amer. Ethn.
[26] Such fierce struggles over fallen heroes recall similar combats engaged in by the stalwart figures in Homer’s Iliad.
[27] It appears that the violation of the chastity of female prisoners was unusual among other tribes who were highly organized socially. It was repugnant to the Iroquois.
[28] The prepuce of the penis is drawn forward and tied with a sinew, to the end of which floats a war eagle feather. Others not sufficiently advanced as to merit that mark of distinction, tie the same with some grass.
[29] This viewing of the nude human figure without a feeling of a sense of indecency is confirmed by the Swiss artist, Frederick Kurz, in his Journal, already cited in the preface.
[30] There is some tautology in treating the foregoing subject of death and its incidents, but it could not be helped without omitting some portions of the subject.
[31] Found only along White Earth River.
[32] Literally, the other kind of dog.
[33] We have only witnessed one season in 21 years where they were driven to this necessity.
[34] This appears to be a word adopted from the Cree or Chippewa language. It means anything to lie on, as a bed.
[35] Ioquois appears to be a loan word.
[36] This is the term explained in footnote 12, p. 436.
[37] Denig seems to refer here to grammatic analyses rather than to the mere learning of languages.
[38] The song for the dead contains a few words suitable to the occasion.
[39] Literally “my road shall be in a straight line with my talk and not frightened to one side.”
[40] Four Indians had at this time been frozen to death near his camp in a snowstorm.
[41] When the trade of the Missouri was opened the Assiniboin were the poorest of all nations, and have remained so to this day.
[42] It is customary to keep a list of men who behave well and make large trades.
[43] A blanket is wanted.
[44] Hint for a chief’s coat.
[45] Hat desired.
[46] Feathers desired.
[47] Leggings wanted.
[48] Shirt and neck handkerchief desired.
[49] Medal or gorget.
[50] Hint for general present of ammunition to the party.
[51] Some to each woman.
[52] An intimation that tobacco is not only wanted but plenty of it.
[53] This is an invariable request, and would be so no difference how long the prices were.
[54] Whoever makes a liberal present to Indians has his name sung around the camp or fort in a song of thanks.
[55] This inference on the part of Denig indicates that he was not cognizant of the facts, poetically expressed, conveyed by native Indian myths, and so he reached the false conclusion that all myths are no more nor less than simple fictions, when, in fact, except in their verbal dress, they are true. He failed to interpret rightly the metaphorical diction.
[56] This statement is highly questionable, since these Indians show a deep reverence for Wakoñda, the highest God of their pantheon, as may be learned from various passages in Denig’s own report.
[57] The Fire Dragon or Mateor—Son of the gods.
[58] The Whirlwind that took up her husband.
[59] In Chippewa and cognate Algonquian dialects the Life God, Nanabozho (i. e., Inabi‘ōzio‘), was created, mythic tradition explains, by a look of the Great Father Spirit in the heavens, gazing down through the Sun as His shield. Such is the literal meaning of this illuminating designation.
[60] For the recording and interpretation of Siouan music see Miss Frances Densmore, Bull. 61, Bur. Amer. Ethn.