SIGNS OF PARTICULAR ACHIEVEMENTS.
Eagle feathers are worn by the Hidatsa Indians to denote acts of courage or success in war. The various markings have different significations, as is shown in the following account, which, with sketches of the features made from the original objects, were obtained by Dr. Hoffman from the Hidatsa at Fort Berthold, Dakota, during 1881.
Fig. 82.—First to strike enemy. Hidatsa.
A feather, to the tip of which is attached a tuft of down or several strands of horse-hair, dyed red, denotes that the wearer has killed an enemy and that he was the first to touch or strike him with the coup stick. Figure 82.
Fig. 83.—Second to strike enemy. Hidatsa.
A feather bearing one red bar, made with vermilion, signifies the wearer to have been the second person to strike the fallen enemy with the coup stick. Figure 83.
Fig. 84.—Third to strike enemy. Hidatsa.
A feather bearing two red bars signifies that the wearer was the third person to strike the body. Figure 84.
Fig. 85.—Fourth to strike enemy. Hidatsa.
A feather with three bars signifies that the wearer was the fourth to strike the fallen enemy. Figure 85. Beyond this number honors are not counted.
Fig. 86.—Wounded by an enemy. Hidatsa.
A red feather denotes that the wearer was wounded in an encounter with an enemy. Figure 86.
Fig. 87.—Killed a woman. Hidatsa.
A narrow strip of rawhide or buckskin is wrapped from end to end with porcupine quills dyed red, though sometimes a few white ones are inserted to break the monotony of color; this strip is attached to the inner surface of the rib or shaft of the quill by means of very thin fibers of sinew. This signifies that the wearer killed a woman belonging to a hostile tribe. The figure so decorated is shown in Figure 87. In very fine specimens it will be found that the quills are directly applied to the shaft without resorting to the strap of leather.
Fig. 88.—Killed an enemy. Dakota.
The following scheme, used by the Dakotas, is taken from Dahcotah, or Life and Legends of the Sioux around Fort Snelling, by Mrs. Mary Eastman. New York, 1849. Colors are not given, but red undoubtedly predominates, as is known from personal observation.
A spot upon the larger web denotes that the wearer has killed an enemy. Figure 88.
Fig. 89.—Cut throat and scalped. Dakota.
Figure 89 denotes that the wearer has cut the throat of his enemy, and taken his scalp.
Fig. 90.—Cut enemy’s throat. Dakota.
Figure 90 denotes that the wearer has cut the throat of his enemy.
Fig. 91.—Third to strike. Dakota.
Figure 91 denotes that the wearer was the third that touched the body of his enemy after he was killed.
Fig. 92.—Fourth to strike. Dakota.
Figure 92 denotes that the wearer was the fourth that touched the body of his enemy after he was killed.
Fig. 93.—Fifth to strike. Dakota.
Figure 93 denotes that the wearer was the fifth that touched the body of his enemy after he was killed.
Figure 94 denotes the wearer has been wounded in many places by his enemy.
Fig. 94.—Many wounds. Dakota.
The following variations in the scheme were noticed in 1883 among the Mdewakantawan Dakotas near Fort Snelling, Minnesota.
In personal ornamentation, and for marks of distinction in war, feathers of the eagle are used as among the other bands of Dakotas.
A plain feather is used to signify that the wearer has killed an enemy, without regard to the manner in which he was slain.
When the end is clipped transversely, and the edge colored red, it signifies that the throat of the enemy was cut.
A black feather denotes that an Ojibwa woman was killed. Enemies are considered as Ojibwas, the latter being the tribe with whom the Mdewakantawan Dakotas have had most to do.
When a warrior has been wounded a red spot is painted upon the broad side of a feather. If the wearer has been shot in the body, arms, or legs, a similar spot, in red, is painted upon his clothing or blanket, immediately over the locality. These red spots are sometimes worked in porcupine quills, or in cotton fiber as obtained from the traders.
Marks denoting similar exploits are used by the Hidatsa, Mandan, and Arikara Indians. The Hidatsa claim to have been the originators of the devices, which were subsequently adopted by the Arikara with slight variation. All of the information with reference to the following figures, 95 to 103, was obtained by Dr. W. J. Hoffman, from chiefs of the several tribes at Fort Berthold, Dakota, during the summer of 1881.
The following characters are marked upon robes and blankets, usually in red or blue colors, and often upon the boat paddles. Frequently an Indian may be seen who has them even painted upon his thighs, though this is generally resorted to only on festal occasions, or for dancing:
Fig. 95.—Successful defense. Hidatsa, etc.
Figure 95 denotes that the wearer successfully defended himself against the enemy by throwing up a ridge of earth or sand to protect the body.
Fig. 96.—Two successful defenses. Hidatsa, etc.
Figure 96 signifies that the wearer has upon two different occasions defended himself by hiding his body within low earthworks. The character is merely a compound of two of the preceding marks placed together.
Figure 97 signifies that the one who carries this mark upon his blanket, leggings, boat paddle, or any other property, or his person, has distinguished himself by capturing a horse belonging to a hostile tribe.
Fig. 97.—Captured a horse. Hidatsa, etc.
Fig. 98.—First to strike an enemy. Hidatsa.
Figure 98 signifies among the Hidatsa and Mandans that the wearer was the first person to strike a fallen enemy with a coup stick. It signifies among the Arikara simply that the wearer killed an enemy.
Fig. 99.—Second to strike an enemy. Hidatsa.
Figure 99 represents among the Hidatsa and Mandans the second person to strike a fallen enemy. It represents among the Arikara the first person to strike the fallen enemy.
Fig. 100.—Third to strike an enemy. Hidatsa.
Figure 100 denotes the third person to strike the enemy, according to the Hidatsa and Mandan; the second person to strike him, according to the Arikara.
Fig. 101.—Fourth to strike an enemy. Hidatsa.
Figure 101 shows among the Hidatsa and Mandan the fourth person to strike the fallen enemy. This is the highest and last number; the fifth person to risk the danger is considered brave for venturing so near the ground held by the enemy, but has no right to wear the mark.
The same mark among the Arikara represents the person to be the third to strike the enemy.
Fig. 102.—Fifth to strike an enemy. Hidatsa.
Figure 102, according to the Arikara, represents the fourth person to strike the enemy.
Fig. 103.—Struck four enemies. Hidatsa.
According to the Hidatsa, the wearer of the accompanying mark, Figure 103, would have figured in four encounters; in the two lateral ones, each, he was the second to strike the fallen enemy, and in the upper and lower spaces it would signify that he was the third person upon two occasions.
The mark of a black hand, sometimes made by the impress of an actually blackened palm, or drawn natural size or less, was found upon articles of Ojibwa manufacture in the possession of Hidatsa and Arikara Indians at Fort Berthold, Dakota, in 1881. These Indians say it is an old custom, and signifies that the person authorized to wear the mark has killed an enemy. The articles upon which the designs occurred came from Red Lake Reservation, Minnesota, the Indians of the latter locality frequently going west to Fort Berthold to trade bead and other work for horses.
Further signs of particular achievements are given in Figures [174], [175], [176], [177], and [179], and others may be noticed frequently in the Dakota Winter Counts.