FOOTNOTES:

[335] Consult Matthews, Hidatsa, pp. 33, 34, on the origin of these names. The Minitaree tradition relates that when they reached the east bank of the Missouri, the latter inquired who they were. Not understanding, the newly-arrived tribe supposed they were asked what was wished, to which they replied "minitari"—to cross the water. Thereupon the Mandan gave the new-comers this name. See also Original Journals of the Lewis and Clark Expedition, v, p. 348.—Ed.

[336] For the Crow and Minitaree legend of the separation of the two branches of the tribe, see Matthews, Hidatsa, pp. 39, 40. The Minitaree name for the Crows signified "They who refused the paunch" (i. e., of the buffalo). According to Lewis and Clark (Original Journals, v, p. 297), "they quarreled about a buffalo, and two bands left the village and went into the plains, (those two bands are now known by the title Pounch [Paunch] and Crow Indians.)" See also Original Journals, vi, pp. 103, 104, where the Paunch Indians are made a separate band. This was probably the division of the Crows known as Aelekaweah. See Smithsonian Institution Report, 1885, part ii, p. 113.—Ed.

[337] For the site of these villages see our volume xxii, p. 300, note 326.—Ed.

[338] For the Botocudo see our volume xxii, p. 219, note 132.—Ed.

[339] See his portrait, which Maximilian calls "a striking resemblance," in Plate 57, in the accompanying atlas, our volume xxv.—Ed.

[340] See Plate 59, in the accompanying atlas, our volume xxv.—Ed.

[341] La Vérendrye (Canadian Archives, 1889, p. 21), speaking of these feasts, says: "They are for the most part great eaters; are eager for feasts. They brought me every day more than twenty dishes of wheat, beans, and pumpkins, all cooked. Mr. de la Marque, who did not hate feasts, went to them continually with my children."—Ed.

[342] See Plate 60, in the accompanying atlas, our volume xxv.—Ed.

[343] The Mandans affirm, that the Manitaries adopted from them their veneration for the white buffalo cow, and attribute the origin of this custom to the following circumstance:—When the Manitaries, after crossing the river, first met with them, the Mandan chief exclaimed, "I am chief, and my name is the Buffalo Robe with the Beautiful Hair!" to which the Manitari chief replied, "That is likewise my name," for they both wore white robes. The numerous Indians now proceeded in a body to hunt the buffalo. When the Manitari asked, "Will the Mandans follow their chief?" the Mandan replied, "As a sign that I speak the truth, all my people shall go over the summit of yonder hill." Hereupon he spread out his robe on the top of the hill, the whole nation passed over it, and each man took away a tuft of the hair. Two very old men came last, and, when they approached the two chiefs, one of them said, "All who have preceded us have taken some of the hair of the robe, but we will take the robe itself." So saying, he threw it over his shoulders, and since that time the white buffalo skin is highly valued among the Manitaries.—Maximilian.

[344] Compare Matthews, Hidatsa, pp. 47, 48, where the object of greatest reverence is said to be the "First Made," or "Old Man Immortal." See also Henry's account of the Minitaree creation myth in Henry-Thompson Journals, i, pp. 351, 352.—Ed.

[345] Compare with this account of the future state that given in James's Long's Expedition, our volume xv, p. 65.—Ed.

[346] See our volume xv, p. 63. The Wolf chief is noted in Bradbury's Travels, our volume v, p. 163, note 99.—Ed.

[347] Related in our volume xv, pp. 59, 60. Heart River, as the original Mandan home and probably the site of the Minitaree's settling among them, acquired something of a sacred character in the eyes of both tribes; see Original Journals of the Lewis and Clark Expedition, i, p. 201. The present sacred seat is near Knife River, being a cavern rather than a hill, and known as the "House of the Infants." Matthews, Hidatsa, p. 51.—Ed.

[348] These myths are related in our volume xv, pp. 63, 64.—Ed.

[349] The corn dance is described in our volume xv, pp. 127, 128. It is not analogous to the celebrated green-corn dance of the Creek Indians, for which see A. S. Gatschet, Migration Legend of the Creek Indians (Philadelphia, 1884), pp. 181, 182. The latter is, in essence, a thanksgiving for the first fruits, the former a ceremony to secure the fertilization of seed-corn. Catlin (North American Indians pp. 188-190), describes another Minitaree dance upon the harvest of the corn, which he thinks bears resemblance to that of the Creeks.—Ed.

[350] See the description of this festival in our volume xv, pp. 61-63. Matthews (Hidatsa, pp. 45-47) thinks that Maximilian is here describing the Dahkipe (or Nahkipe), a ceremony analogous in its tortures to the Okippe of the Mandan, but in allegory radically different, that of the Minitaree being a preparation for bravery in war. Scarcely a Minitaree is to be seen without the wales made by some form of self-torture; see Henry-Thompson Journals, i, pp. 363-365.—Ed.

[351] Serpent worship had much vogue among many North American tribes. The Algonquian believed in a great serpent in the Great Lakes which raised storms, and destroyed canoes. Among Siouan tribes the snake was a holy or at least mysterious being. See Dorsey, "Siouan Cults," p. 366. Upon the whole subject of serpent worship consult Brinton, Myths of the New World, pp. 129-143.—Ed.

CHAPTER XXVII
A FEW WORDS RESPECTING THE ARIKKARAS

The Arikkaras on the Missouri are a tribe which, many years ago, separated from the Pawnees, and settled on the Lower Missouri, where they inhabited two villages.[352] At the time of Lewis and Clarke's travels these Indians lived on friendly terms with the Whites; but, in consequence of subsequent misunderstandings, they became their most inveterate enemies, and killed all the traders who ventured into the vicinity of their territory. After they had defeated the keel-boats of General Ashley, and the unsuccessful expedition of Colonel Leavenworth, they became more insolent than ever; and, as they had no longer any prospect of trading on the Missouri, and other circumstances unfavourable to them took place, they removed, in the year 1832, and settled at a great distance in the prairie, where they are said to dwell, on the road to Santa Fe, above the sources of the river La Platte. Their villages on the Missouri have been entirely abandoned and desolate since that time.[353]

The Arikkaras are tall, robust, well-made men; some of them are nearly six feet (Paris measure) in height. Their physiognomy does not materially differ from that of the neighbouring tribes, especially of the Mandans and Manitaries, and their women are said to be the handsomest on the Missouri, but also the most licentious.[354] Their costume is likewise not very different from that of the Mandans; their robes are mostly painted of a reddish-brown colour. They have renounced the costume, and the greater part of the customs of the Pawnees. At the time when they left the Missouri, they amounted to between 3000 and 4000 souls, of whom 500 were warriors, and possessed a great many horses and dogs; they can now bring 600 men into the field, and are still a warlike people. Ross Cox, in his journey to the Columbia, calls them a powerful tribe, which is, perhaps, rather too strong an expression. The most detailed accounts respecting this people, with which I am acquainted, are in Brackenridge's and Bradbury's travels;[355] yet they are very meagre, though the former had opportunities of observing them for {407} some time, on friendly terms. Perhaps he had not an interpreter sufficiently acquainted with the language. I will state what I have learned from some Mandans, especially from Mato-Topé, who lived a long time among the Arikkaras.

Brackenridge gives an imperfect description of the construction of their huts, which does not much differ from that of the Mandans. This writer says that the villages of the Arikkaras were very dirty, and compares them with some old European towns. As it must, however, be supposed that Brackenridge had never seen European towns, where the police are more strict than in American towns, his comparison does not hold good. Both Brackenridge and Bradbury were very well received by these people, and some white men were living among them, who served as interpreters. When a stranger was once in their villages he was hospitably treated, and invited to many of their festivals. When he left, however, he had to be on his guard, especially against the war parties, who seldom spared a white man.

The agriculture of the Arikkaras was the same as that of their neighbours. In the education of their children they are said to have been more strict, for, when the children behaved ill, they were severely corrected. Among the more northern nations also, a better system prevails than among the Mandans and Manitaries: it frequently happens, among the Chippeways, that, when a boy rudely passes before the older men, they take him by the arm and give him a good thrashing. If a young man is idle, and will not go hunting, his father has been known to drive him before him a mile, beating him all the way, and then telling him that, if he returns without any game, he shall be punished still more severely. Like most of the Indian tribes, the Arikkaras have their bands, or unions, and likewise distinct dances. They are as follows:—

1. The band of the bears. It consists of old men, who, in their dance, wear some parts of the bear's skin, a necklace of bears' claws, &c.

2. The mad wolves. They wear a wolf's skin on their back, with a slit, through which they put the head and arm.

3. The foxes wear fox skins on different parts of their body.

4. The mad dogs carry a schischikué in their hand when they dance.

5. The mad bulls. These are the most distinguished men, and wear, in their dance, the skin of a buffalo's head, with the horns.

6. The soldiers.

Besides these bands, the Arikkaras have, at least, seven different dances.

1. The hot dance, or the black arms.

2. The dance of the bird's egg. They wear, on the forehead, the skin of a screech-owl.

3. The dance of the youngest child. Both the young and the old bands may have this dance, and wear, at the back of the head, a piece of swan's skin, with a crow's feather.

4. The dance of the prairie foxes. They wear a kind of apron of red or blue cloth; behind, {408} the skin of a prairie fox; short leggins, just above the knee; at the back of the head, two crows' tails crossed; and on their leggins, bells, which they make themselves out of tin kettles.

5. The white earth dance. They wear a cap made of ermines' tails, hanging down; at the back of their head, two war eagles' feathers crossed; at the small of the back, a piece of leather like a tail, ornamented with strips of ermine and bells; they carry a large bow-lance, decorated with the feathers of the war eagles. Their robe is trimmed with fox skin and strips of ermine.

6. The dance of the spirits. A large cap of owls' feathers hangs down behind, and goes even round the body. They have a war pipe suspended round the neck, and in their hands the skin of their medicine animal.

7. The dance of the extended robe. If anything is given to them during this dance, they receive it with their guns pointed at the giver. They dress as if they were going to battle, and only the bravest warriors are admitted among them. If any one accepts a present, another, who has performed more exploits, pushes him away, enumerates his own deeds, till another comes and treats him in the same manner, and so on, till, at length, the bravest takes possession of the gift. They imitate in their dance the various attitudes of fighting, and, with one arm, hold their robe before them like a shield, as if to defend themselves. All the wounds they have received are marked on the body with red paint. These bands and dances are bought and sold in the same manner as among the Manitaries, Crows, and Mandans. The purchasers are obliged to offer and give up their wives to the discretion of the fathers, that is, the sellers.

Their games are nearly the same as among the other tribes. The skin of a young white buffalo cow is likewise highly valued by them. They have the same distinctions as the Mandans for their military exploits, and the partisans observe the same ceremonies, only the Arikkara partisan has a head of maize at his breast, which they consider as a great medicine. If they are obliged to retreat they never throw aside their girdle, as the other nations do, however hot the weather may be. It is said that when many Arikkaras are together they do not fight very well, but when there are only a few they show much more bravery. No tribe has killed so many white men as the Arikkaras. The Pawnees formerly tortured their prisoners, till their chief, Petulescharu, as Say relates,[356] abolished the custom,[357] and the Arikkaras likewise renounced it when they separated from the Pawnees.

Their religious ideas and traditions are in general the same as those of the Mandans. They give to the first man a name which is likewise the appellation of the wolf. They formerly reverenced the ark of the first man, but they have given up that custom. Like all the Indians on the Missouri, they have their medicine feasts and all manner of superstitious practices. The Okippe, properly speaking, is not known among them; they torture themselves, however, though {409} not so cruelly as their neighbours. All kinds of animals are considered by them as medicine, and they choose it as the other tribes do. They never fast so long as the Mandans and the Manitaries; at the most for one day. When they would do penance and kill buffaloes, they never load their horses with the flesh of the animals they may have killed, but often bring home a large quantity, on their head and back, from a great distance. He who bears the greatest burden sometimes gives the flesh to a poor old man, who then sings medicine songs for him, in order that he may have much success in hunting and in war, and by such actions he acquires great esteem. The lord of life told the Arikkaras that, if they gave to the poor in this manner, and laid burdens upon themselves, they would be successful in all their undertakings. It is said that they have given up all their former religious traditions except the last. This may, perhaps, be partly ascribed to the influence of the Whites—a conjecture which occurs to unprejudiced persons when they consider the simple mythology of the Mandans. The maize is one of the principal medicines of the Arikkaras, for which they show their reverence in various ways. One of their greatest medicine feasts is that of the bird case, which they have faithfully retained; they esteem this medicine as highly as Christians do the Bible. It is the general rule and law, according to which they govern themselves. This instrument is hung up in the medicine lodge of their villages, and accompanies them wherever they go. It consists of a four-cornered case, made of parchment, six or seven feet long, but narrow, strengthened at the top with a piece of wood. It opens at one end, and seven schischikués of gourds are fixed at the top, ornamented with a tuft of horse-hair dyed red. See the annexed[358] woodcut, designed by Mato-Topé. Inside of the box there are stuffed birds of all such kinds as they can procure; that is to say, only such species as are here in summer. Besides these the box contains a large and very celebrated medicine pipe, which is smoked only on extraordinary occasions and great festivals. If an Arikkara has even killed his brother, and then smoked this pipe, all ill-will towards him must be forgotten. With this singular apparatus a ceremony is performed as soon as the seed is sown and the first gourds are ripe. The blossoms of the gourd are guarded, that no one may injure them; and, as soon as the first fruit is ripe, some distinguished warriors are chosen, who must come to the assembly. Articles of value are presented to them; the first fruit is cut and given them to eat. For this they must take down and open the bird case, on which occasion medicine songs are sung, and the large pipe is smoked. In the summer-time, {410} when the trees are green, they take an evergreen tree, such as a red cedar, peel the trunk, and paint it with blue, red, and white rings, and then plant it before the medicine lodge; the case is taken down, and the ceremony performed. This bird case is of special efficacy in promoting the growth of the maize and other plants; and he who carries this magic case to a great distance, and with considerable exertion, obtains the highest place in the favour of the lord of life. The strongest men among these Indians are said sometimes to carry a whole buffalo, without the head and the intestines, to present it as an offering to the bird case. This offering is considered very meritorious; and, when they have made it four times, it is believed that they will never be in want of buffaloes. At the beginning of the world, the Mandans, it is said, inhabited the village of Ruhptare, together with the Arikkaras. At that time the lord of life came to them in the form of a child, and directed them to celebrate the Okippe every year, like the Mandans, but not their ceremony with the bird case. Quarrels and affrays arose on this subject between the Mandans of Ruhptare and the Arikkaras, during which the lord of life remained among the former. He thought of going to the other party, which he was advised not to do, because they would kill him; to which he answered, "They cannot kill me." He then went to a stream, took out of it a piece of salt, with which he rubbed his whole body, and threw a part of it among the Arikkaras, by which a great many of them were poisoned. The two parties afterwards separated; the Arikkaras retained their bird case, the Mandans the Okippe, as the lord of life had enjoined them. In consequence of this event the Arikkaras were angry with the lord of life, and called him "the prairie wolf."

This bird case is likewise a calendar for the Arikkaras, for they reckon the seven cold months by the seven schischikués, beginning to count by the middle one for the coldest month. On the left hand they reckon three months till the warm weather, which lasts five months, and which they pass over, to begin at the end of the schischikués with the other cold months, proceeding to the centre where the greatest degree of cold recurs. Leaving out the five months of warm weather, May, June, July, August, and September, those which are reckoned by the schischikués are—

1. The month in which the leaves fall; October.

2. The month of the nose of the little serpent; November.

3. The month of the nose of the great serpent; December.

4. The month of the seven cold nights; January.

5. The month which kills or carries off men; February.

6. The month in which the wild geese return; March.

7. The month in which vegetation begins; April.

The Arikkaras practise a number of strange tricks and juggleries. They are remarkably dexterous in sleight-of-hand performances, which they are said to have learned from a celebrated {412} juggler. They institute medicine feasts at which entire comedies are performed. One, for instance, disguised in a bear's skin, with the head and claws, imitates the motions and the voice of the animal so accurately that he cannot be distinguished from a real bear. He is shot; the wound is plainly to be seen, and blood flows; he drops down and dies; the skin is stripped off, and at last the man appears safe and sound. On another occasion, a man's head is cut off with a sabre and carried out. The body remains bleeding, without the head, and this headless trunk dances merrily about. The head is then replaced, but with the face at the back. The man continues to dance, but the head is seen in its right position, and the man who was beheaded dances as if nothing had happened to him. The bleeding wound is rubbed with the hand, it disappears, and all is in order again. Men are shot; the blood flows; the wounds are rubbed, and they come to life again. The Arikkaras perform all these tricks with such consummate address, that the illusion is complete, so that most of the French Canadians believe in the reality of all these wonders. No Arikkara will break a marrow-bone in his hut; this must always be done in the open air; they believe that, if they neglect this precaution, their horses will break their legs in the prairie.

These people have at present a great many enemies. The Mandans, the Manitaries, the Crows, the Sioux, the Blackfeet, the Assiniboins, the Arrapahos, and the Pawnees.

The Arikkaras affirm that God said to them that they were made of earth, and must return to earth; on which account they bury their dead in the ground. Various things are sometimes cast into the graves of eminent men; the corpse is dressed in the best clothes, the face painted red, and sometimes a good horse is killed on the grave. If the deceased has left a son, he receives his father's medicine apparatus; if not, it is buried with him in the grave.

The language of the Arikkaras differs totally from those of the Mandans and Manitaries; there is more harshness in the sound; the guttural ch occurs frequently, and there are very many German terminations, such as natsch, ratsch, ass, oss, uss, &c. &c., which are much harsher than the terminations of the Manitari language. Germans pronounce it easily and correctly. Many words again end with the syllable, hahn, rahn, wahn, pronounced as in German. Their manner of giving names to their children does not differ from that of the Mandans and other Indians of the Missouri, and the western plains at the foot of the Rocky Mountains. They are often harmonious, and are changed on special occasions, such, for instance, as having performed some feat of valour, when arrived at manhood.