Though the Crows look down with contempt upon the Whites, they treat them very hospitably in their tents, yet their pride is singularly contrasted with a great propensity to stealing and begging, which makes them very troublesome. They are said to have many more superstitious notions than the Mandans, Manitaries, and Arikkaras; for instance, they never smoke a pipe when a pair of shoes is hung up in their tent; when the pipe circulates none ever takes more than three puffs, and then passes it in a certain manner to his left-hand neighbour. They are skilful horsemen, and, in their attacks on horseback, are said to throw themselves off on one side, as is done by many Asiatic tribes. They have many bardaches,[333] or hermaphrodites, among them, and exceed all the other tribes in unnatural practices.
As among all the Missouri Indians, the Crows are divided into different bands or unions. A certain price is paid for admission into these unions and their dances, of which each has one peculiar to itself, like the other Missouri tribes; on which occasion the women are given up to the will of the seller in the same manner, as will be more particularly mentioned when speaking of the other tribes. Of the female sex, it is said of the Crows, that they, with the women of the Arikkaras, are the most dissolute of all the tribes of the Missouri.
This people have a superstitious fear of a white buffalo cow; when a Crow meets one he addresses the sun in the following words: "I will give her (i.e. the cow) to you." He then 176 endeavours to kill the animal, but leaves it untouched, and then says to the sun, "Take her; she is yours." They never use the skin of these white buffalo cows, as the Mandans do, of which I shall, by-and-by, speak at length. The most sacred objects in the eyes of this people are the sun, the moon, and tobacco, that is, the leaves of the genuine tobacco (Nicotiana); and, therefore, all their children wear a small portion of this herb, well wrapped up, round their necks, by way of amulet.
They do not bury their dead in the ground, but, like the Mandans, Manitaries, Sioux, and Assiniboins, lay them on stages in the prairie.[334] A Crow woman, who was on the point of death, was very apprehensive and uneasy in her mind lest she should be interred in the ground, according to the custom of the Whites. This was her sole concern, though she did not otherwise express any fear of death; as soon as she was made easy on this point, she died perfectly satisfied.
CHAPTER XIV
VOYAGE FROM FORT CLARKE TO FORT UNION, NEAR THE MOUTH OF THE YELLOW STONE RIVER, FROM THE 19TH TO THE 24TH JUNE
Ruhptare, the second Village of the Mandans—The Villages of the Manitaries on the Knife River—Interview with the Manitaries—Winter Villages of that Nation—Remarkable Hills—Mountain L'Ours qui Danse—Little Missouri River—Territory of the Assiniboins—Kiasax and Matsokui, two Blackfeet Indians—The Grizzly Bear—Interview with the Assiniboins—The Bighorn—Muddy River, Lewis and Clarke's White Earth River—Yellow Stone River—Fort Union.
On the 19th June, the Assiniboin left Fort Clarke, with a high, cold wind, and clouded sky; the thermometer, at nine in the morning, being at 60½°. The chiefs, and other Indians, had come on board, and also Kiasax, a Blackfoot Indian, who wished to return to his own people. The country, on the south bank, appeared to us to have some resemblance with many parts on the banks of the Rhine; but, on the right bank, there soon appeared those singular hills, resembling fortifications. At ten o'clock, we came to Ruhptare, the second Mandan village, on the south bank, which is situated in a plain a little higher than the river. All the inhabitants, in their buffalo dresses, were collected on the bank, and some had taken their station on the tops of their huts to have a better view: the whole prairie was covered with people, Indians on horseback, and horses grazing. In the low willow thickets on the bank, the brown, naked children were running about; all the men had fans of eagles' feathers in their hands. The village was surrounded with a fence of palisades; and, with its spherical clay huts, looked like a New Zealand Hippah. Here, too, there were high poles near the village, on which skins and other things were hung, as offerings to the lord of life, or the sun, and numerous stages for the dead were scattered about the prairie. As we proceeded, the whole population accompanied us along the steep bank on foot and on horseback, followed by many of their large wolf dogs. The 178 country was pretty open and flat. We saw before us the fine broad mirror of the river, and, at a distance on the southern bank, the red mass of the clay huts of the lower village of the Manitaries, which we reached in half an hour. The Missouri is joined by the Knife River, on which the three villages of the Manitaries are built. The largest, which is the furthest from the Missouri, is called Eláh-Sá (the village of the great willows); the middle one, Awatichay (the little village), where Charbonneau, the interpreter, lives; and the third, Awacháwi (le village des souliers), which is the smallest, consisting of only eighteen huts, situated at the mouth of Knife River.[335] While we were examining this interesting country, and receiving from Charbonneau many particulars respecting these villages, in which he had lived for more than thirty years, our Indian companions were sitting or lying about the fire, smoking their pipes. Among them was Dipauch (the broken arm), a tall, stout man, with whom I frequently came in contact in the following winter. His long, thick hair was bound together in a large queue, and on his breast he wore a silver gorget, which he had received as a present from the Whites. The expression of his countenance was agreeable, whereas that of Berock Itainú (bull's neck), a similar colossus, the inseparable companion of the former, was gloomy and less pleasing. Both were six feet high, and Berock Itainú wore his hair tied together in a knot upon his head. Mato-Topé (the four bears), the eminent Mandan chief, whom I have before mentioned, and Cháratá-Numákshi (the chief of the wolves), were also present; and I purchased from the former his painted buffalo dress, which had hitherto been his medicine (i.e. charm), which he highly valued as a souvenir of his brother, who had been shot by the enemy. Our cookery pleased them much; they were fond of coffee, and sugar was a great delicacy; but they cannot make maple sugar like the Indians in the woody country, because the trees are neither numerous nor strong enough to produce this article.
When we turned our eyes from the dark brown inhabitants to the surrounding scenery, we saw, on the banks, grey hills, with level prairies and willow thickets next the river, and the country, in general, was rather flat than mountainous. The hills were partly depressed at the top—a feature which is almost peculiar to these hills. At noon the sun burst forth, and the thermometer was at 76°, with a high wind. The south bank of the river was now animated by a crowd of Indians, both on foot and on horseback; they were the Manitaries, who had flocked from their three villages to see the steamer and to welcome us. The appearance of this vessel of the Company, which comes up, once in two years, to the Yellow Stone River, is an event of the greatest importance to the Indians; they then come from considerable distances to see this hissing machine, which they look upon as one of the most wonderful medicines (charms) of the white men. The sight of the red-brown crowd collected on the river side, for even their buffalo skins were mostly of this colour, was, in the highest degree, striking. We already saw above a hundred of them, with many dogs, some of which drew sledges, and others, wooden boards 179 fastened to their backs, and the ends trailing on the ground, to which the baggage was attached with leather straps. The Indians hastened through the willow thicket, and, altogether, stood opposite to us on the steep, low, sandy bank, where they were so crowded that we, every moment, expected to see the sand give way.