It is the consecration of the grain to be sown, and is called the corn dance feast of the woman. The Old Woman who Never Dies sends, in the spring, the waterfowl, swans, geese, and ducks, as symbols of the kinds of grain cultivated by the Indians. The wild goose signifies corn; the geese, the gourd, and the duck, beans. It is the old woman who causes these plants to grow, and, therefore, she sends these birds as her representatives. It is seldom that eleven wild geese are found together in the spring; but, if it happens, this is a sign that the crop of corn will be remarkably fine. The Indians keep a large quantity of dried meat in readiness for the time in the spring when the birds arrive, that they may immediately celebrate the corn feast of the women. They hang the meat before the village on long scaffolds made of poles, three or four rows, one above another, and this, with other articles of value, is considered as an offering to the Old Woman who Never Dies. The elderly women of the village, as representatives of that old woman, assemble about the scaffolds on a certain day, each carrying a stick, to one end of which an ear of corn is fastened. Sitting in a circle, they plant their sticks in the ground before them, and then dance around the scaffolds. Some old men beat the drum and shake the gourd rattles. The corn is not wetted or sprinkled, as many believe, but on the contrary, it is supposed that such a practice would be injurious. While the old women are performing their part, the younger ones come and put some dry pulverized meat into their mouths, for which each young woman receives in return a grain of the consecrated corn, which she eats. Three or four grains of the consecrated corn are put into their dish, and are afterwards carefully mixed with the seed corn, in order to make it yield an abundant crop. The dried meat on the scaffolds is the perquisite of the aged females, as the representatives of the Old Woman who Never Dies. But members of the Dog Society have the privilege of taking some of this meat from the scaffolds without opposition from anybody.
A similar corn feast is held in the autumn, but at that season it is held for the purpose of attracting the herds of buffaloes and of obtaining a large supply of meat. Each woman then carries an entire cornstalk with the ears attached, pulling up the stalk by the roots. They designate the corn as well as the birds by the name of the Old Woman who Never Dies, and call on them saying, “Mother, pity us; do not send the severe cold too soon, lest we do not gain enough meat. Prevent the game from departing, so that we may have something for the winter!”
In autumn, when the birds migrate to the south, or, as the Indians say, return to the Old Woman, they believe that they take with them the dried meat hung on the scaffolds, and they imagine that the Old Woman partakes of it.
The Old Woman who Never Dies has very large patches of corn, kept for her by the great stag and the white-tailed stag. She has, too, many blackbirds which help to guard her property. When she intends to feed these keepers, she summons them, and they fall on the corn, which they devour with greediness. As these corn patches are large, the Old Woman requires many laborers, hence she has the mice, moles, and stags to perform such work for her. The birds which fly from the seashore in the spring represent the Old Woman, who then travels to the north to visit the Old Man who Never Dies, who always resides there. She generally returns to the south in three or four days. In former times the Old Woman’s hut was near the Little Missouri River, where the Indians often visited her. One day twelve Hidatsa went to her, and she set before them a kettle of corn, which was so small that it did not appear sufficient to satisfy the hunger of one of the party. But she told them to eat, and, as soon as the kettle was emptied it was filled again, and all the men had enough.[235]
GUARDIAN SPIRITS.
§ 325. The Mandan undertake nothing without first invoking their guardian spirits, which appear to them in dreams (see § 236). When a man wishes to choose his guardian spirit, he fasts for three or four days, and sometimes longer, retires to a solitary place, does penance, and sometimes sacrifices joints of his fingers. He howls and cries to the Lord of Life, or to the First Man, beseeching him to point out the guardian spirit. He continues in this excited condition until he dreams, and the first animal or other object which appears in the dream is the guardian spirit. Each man has such a spirit. There is on the prairie a large hill, where they remain motionless many days, lamenting and fasting. Not far from this hill is a cave, into which they creep at night. The choice and adoration of guardian spirits is said to have been taught the people many years ago by the Ochkih-Hadda. It was he who taught them the art of tattooing, and who instituted medicine feasts.[236]
MANDAN BELIEF ABOUT SERPENTS AND GIANTS.
§ 326. The Mandan believe that there is a huge serpent which inhabits a lake three or four days’ journey from their village, and to which they make offerings. The tradition relates how two Mandan youths encountered a giant, who carried them to a village of giants. The latter part, which tells how one of the youths was changed into a huge serpent after killing and eating a serpent, resembles a Winnebago tradition.[237]
THUNDER LORE OF THE MANDAN.
§ 327. The Mandan believe that thunder is produced by the wings of a gigantic bird. When the bird flies softly, as is usually the case, he is not heard; but when he flaps his wings violently, he occasions a roaring noise. This bird is said to have two toes on each foot, one behind and one before. It dwells on the mountains, and builds nests there as large as one of the forts. It preys upon deer and other large animals, the horns of which are heaped up around the nest. The glance of its eyes produces lightning. It breaks through the clouds and makes way for the rain. The isolated and peculiarly loud claps of thunder are produced by a large tortoise which dwells in the clouds.
ASTRONOMICAL LORE.
§ 328. The stars are deceased men. When a child is born a star descends and appears on earth in human form; after death it reascends and appears again as a star in the heavens.
The rainbow is a spirit which accompanies the sun. Many affirm that the northern lights are occasioned by a large assembly of medicine men and distinguished warriors of several northern nations, who boil their prisoners and slain enemies in huge cauldrons.[238]