The bison dance, Ta-nuguh-wat-che.—The performers in this dance are painted black, and are naked from the waist upward, with the exception of the head dress, which is composed of the skin of the head of a bison, the face of which is cut off and rejected; so adapted to the top of their head as to resemble a cap, the horns projecting forward in such a manner as to correspond with their appearance when on the head of the bison. Attached to this head dress, is a strip of the skin from the back of the bison, which hangs down behind to the buttocks, like a tail. In the evolutions of the dance, they imitate the actions of the bison.
Amongst the Minnetarees, is a ceremony called the corn dance; which, however, has but little claim to the title of a dance. Notice being given of this ceremony, by the village criers, the squaws repair to {59} the medicine lodge, in which the magi are seated, performing their incantations, carrying with them a portion of each kind of seed which they respectively intend to plant the ensuing season; as an ear of maize, some pumpkin, water-melon, or tobacco-seed. These are attached to the end of small sticks, which are stuck in the ground, so as to form a right line in front of the magi. The squaws then strip themselves entirely of their garments, and take their seats before the spectators. The magi then throw themselves into a violent agitation, singing, leaping about, pointing to the sky, the earth, the sun, and the north star, successively. After these paroxysms have subsided, the squaws arise; and each one taking her respective sticks, holds them up with extended arms.
One of the magi being provided with a large bunch of a species of bitter herb, dips it in a vessel of water, and sprinkles copiously the seeds and persons of the squaws, with much grotesque gesticulation. This concludes the ceremony; when the seeds are supposed to be fertilized, and to be capable of communicating their fertility to any quantity of their kind.
The women then assume their clothing, and return home, being careful to deposit the fertilized seed with their stock; after which they may proceed to planting as soon as they please.
We were informed that on some particular occasion, a large enclosure was constructed in the village of the Minnetarees, which was covered with jerked meat, instead of skins. The distinguished warriors who were concerned in the ceremony about to take place, deputed some of their party to summon a certain number of the handsomest young married squaws of the village, who immediately repaired to {60} the meat-covered lodge, with the consent of their husbands. The squaws were then disrobed in the midst of a considerable number of the bravest of the Minnetaree warriors; and after the conclusion of some ceremonies a brave entered, leading by the halter a very fine horse. He selected a squaw, whose beauty struck his fancy; and advancing to her, he laid the cord of the halter in her hand. She accepted the present, and immediately admitted him to her favour. Other warriors appeared in succession, leading horses, all of which were very readily disposed of in the same manner. This ceremony occurred during the day, and in the presence of the whole assembly.
In the same nation a singular night dance is, it is said, sometimes held. During this amusement an opportunity is given to the squaws to select their favourites. A squaw, as she dances, will advance to a person with whom she is captivated, either for his personal attractions, or for his renown in arms, she taps him on the shoulder, and immediately runs out of the lodge, and betakes herself to the bushes, followed by the favourite. But if it should happen, that he has a particular preference for another, from whom he expects the same favour, or if he is restrained by a vow, or is already satiated with indulgence, he politely declines her offer, by placing his hand in her bosom. On which they return to the assembly and rejoin the dance. It is worthy of remark that in the language of the Omawhaws the word watche applies equally to the amusement of dancing, and to sexual intercourse; but to avoid being misunderstood in speaking of the former they sometimes add the word gaha, to make.[28]
What length of time the Omawhaws have resided on the Missouri is unknown; but it seems highly probable that they were not there when Mr. Bourgmont[29] performed his journey to the Padoucas, in the year 1724, as he makes no mention whatever of them. It would seem, indeed, that they had separated from the great migrating nation, that we shall further notice below, on or near the Mississippi, and that they had since passed slowly across the country, or perhaps up the St. Peter's,[30] until they finally struck {61} the Missouri at the mouth of the Sioux river. This is rendered highly probable by the circumstance of Carver having met with them on the St. Peter's in the year 1766, associated with the Shienne and others, all of whom he represents as bands of the Naudowessie nation.[31]
The Oto nation of Indians is distinguished by the name of Wah-toh-ta-na. The permanent village of this nation is composed of large dirt lodges, similar to those of the Konzas and Omawhaws, and is situate on the left bank of the river Platte, or Nebraska, about forty miles above its confluence with the Missouri. Although this nation distinguish themselves by the name of Wahtohtata, yet when questioned respecting the signification of the word, they say it ought to be pronounced Wah-toh-ta-na, or Wa-do-tan, which means those who will copulate. This singular designation which they have adopted, was applied to the nation in consequence of their chief, at the period of their separation from the Missouries on the Mississippi, having carried off a squaw from that nation. The nation is, however, only known to the white people by the name of Oto, Otto, or Othouez.
It thus appears, that their name has been adopted subsequently to the migration and partition of the great nation of which they were formerly but a band. This great nation, they say, originally resided somewhere to the northward of the great lakes; and on their emigration southwardly, after performing a considerable journey, a large band of them, called Ho-ro-ge, or Fish Eaters, from their fondness of fish, separated from the main body, and established their residence on the margin of a lake. This band is now known by the name of Winnebagoe.[32]
During the journey of the great nation, another band separated from them on the Mississippi, and received the name of Pa-ho-ja, or Gray Snow, which they still retain; but are known to the white people by the name of Ioways, or Aiaouez. They have, {62} however, been distinguished by the name of Pierced-noses, as this was erroneously believed to be the meaning of the word Pahoja; and it will be confessed that the distinction is somewhat nice, when we learn that the true word for pierced nose is pa-o-ja.