TRADITIONS OF THE ARIKARA
Collected under the Auspices of the
Carnegie Institution of Washington
By
GEORGE A. DORSEY
Curator of Anthropology, Field Columbian Museum
[Illustration: (Publisher Colophon)]
WASHINGTON, D. C.:
Published by the Carnegie Institution of Washington
1904
CARNEGIE INSTITUTION OF WASHINGTON
Publication No. 17
PRESS OF
THE HENRY E. WILKENS PRINTING CO.
WASHINGTON, D. C.
CONTENTS.
Page.
Introduction 5
1. The Wolf and Lucky-Man Create Land 11
2. The Spiders Give Birth to People 12
3. The Origin of the Arikara 12
4. The Origin of the Arikara 18
5. The Origin of the Arikara 23
6. The Origin of the Arikara 26
7. The Origin of the Arikara 31
8. The Origin of the Awaho-Bundle People 32
9. Mother-Corn’s Visit to the Arikara 35
10. Mother-Corn’s Visit to the Arikara 36
11. How the People Escaped the Buffalo 37
12. Why the Buffalo No Longer Eat People 39
13. Why the Buffalo No Longer Eat People 40
14. The Girl Who Married a Star 45
15. The Girl Who Married a Star 56
16. No-Tongue and the Sun and the Moon 61
17. How Burnt-Hands Became a Chief 65
18. How Burnt-Hands Became a Chief 69
19. How Burnt-Hands Became a Chief 70
20. The Two Boys and the Water-Serpent 72
21. The Boy Who Befriended the Thunderbirds, and the Serpent 73
22. The Boy Who Turned Into a Snake 79
23. The Boy Who Received the Mouse Power 80
24. The Boy and the Young Hawks 83
25. The End of the Elk Power 84
26. The Elk Rescues a Woman from the Bear 88
27. The Boy and the Elk 90
28. The Coyote, the Girl, and the Magic Windpipe 91
29. The Buffalo-Wife and the Javelin Game 94
30. The Origin of the Wolf Dance 101
31. The Medicine Dance of the Beaver, Turtle, and Witch-Woman 105
32. The Village-Boy and the Wolf Power 106
33. The Rabbit-Boy 109
34. The Man and the Water-Dogs 114
35. The Five Turtles and the Buffalo Dance 115
36. The Notched Stick and the Old Woman of the Island 117
37. The Man Who Married a Coyote 117
38. The Man Who Turned Into a Stone 119
39. The Woman Who Turned Into a Stone 120
40. The Power of the Bloody Scalped-Man 121
41. The Boy Who Carried a Scalped-Man Into Camp 123
42. The Girl Who Was Blest by the Buffalo and Corn 124
43. The Fight Between the Arikara and the Snakes 125
44. The Fight Between the Arikara and the Bears 126
45. The Wife Who Married an Elk 127
46. The Four Girls and the Mountain-Lion 129
47. The Deeds of Young-Eagle 129
48. The Girl Who Became a Whirlwind 134
49. Coyote and the Mice Sun Dance 137
50. The Coyote Becomes a Buffalo 138
51. The Coyote and the Artichoke 139
52. The Coyote Rides the Bear 139
53. The Coyote Rides the Buffalo 140
54. The Coyote and the Buffalo Run a Race 141
55. The Coyote and the Dancing Corn 142
56. The Coyote and the Turtle Run a Race 143
57. The Coyote and the Stone run a Race 143
58. The Coyote and the Rolling Stone 144
59. The Coyote and the Rolling Stone 147
60. How the Scalped-Man Lost His Wife 148
61. The Generous Scalped-Man and His Betrayer 149
62. The Scalped-Man 150
63. The Dead Man’s Country 152
64. The Coyote Who Spoke to the Eagle Hunters 153
65. The Girl and the Elk 153
66. How the Rabbit Saved a Warrior 154
67. The Woman Whose Breasts Were Cut Off 155
68. The Water-Dogs 156
69. Two-Wolves, the Prophet 157
70. How the Medicine-Robe Saved the Arikara 159
71. The Medicine Bear Shield 162
72. The Crucified Enemy 165
73. How a Sioux Woman’s Scalp Was Sacrificed 166
74. The Warrior Who Fought the Sioux 167
75. The Capture of the Enemy’s Bows 167
76. The Woman Who Befriended the Warriors 168
77. The Attack Upon the Eagle Hunters 170
78. The Attack Upon the Eagle Hunters 170
79. The Mourning Lover 171
80. Contest Between the Bear and the Bull Societies 172
81. How White-Bear Came to Belong to the Bear Society 174
82. The Tale of a Member of the Bear Society 175
Abstracts 179
INTRODUCTION.
The Arikara traditions in this volume were collected during the
year 1903, with funds provided by the Carnegie Institution. The
work was part of a systematic and extended study of the mythology
and ceremonies of the various tribes of the Caddoan stock. All
of the tales here presented were secured through James R. Murie,
of the Skidi band of Pawnee. The slight differences in language
between the Arikara and Skidi were soon overcome by Mr. Murie, who,
when a boy at school, had learned to speak Arikara fluently.
The Arikara belong to the Caddoan linguistic stock, and were
formerly closely allied with the Skidi band of Pawnee, from which
tribe they separated about 1832. After that time they made their
home at various points along the Missouri River until, in 1854,
they were placed on what is known as Fort Berthold Reservation in
North Dakota, along with the Mandan and Minitaree or Grosventres,
the latter two tribes being of Siouan stock. With the Mandan the
Arikara had been closely associated even before their removal to
the Fort Berthold Reservation. Their dwellings and general mode
of life had much in common with the Skidi. Like the Skidi, they
constructed the earth-lodge, and their social organization and
religious ceremonies in general were also similar to those of the
Skidi. Inasmuch as the author has prepared a somewhat extended
discussion of the Skidi in his introduction to the “Traditions of
the Skidi Pawnee,” it will not be necessary here to do more than to
refer to that volume.[1]
The Arikara to-day number about 380, as against 435 in 1890, and
725 in 1880. Owing to the continued severe hostility of the Indian
Department, but little evidence of their former method of life
remains. It is said that the last earth-lodge in use fell into
ruins in 1900. In possession of certain members of the tribe are
some of the sacred bundles or altars; but the people have been so
intimidated that their religious ceremonies are, as a rule, held
secretly.
In physique they seem hardier than their Skidi brethren on the
south, and in disposition, more tractable. In dealings with the
Government they have, as a rule, proved themselves men of high
honor, and not since about 1820 have they manifested an unfriendly
disposition toward the whites.
An examination of the tales here presented shows, as we might
expect to find, many points of resemblance with those of the Skidi
and other Pawnee tribes. It is apparent at once, however, that the
mythology of the Arikara contains many elements not found among
the Skidi. This is possibly due to contact with the Mandan, and
perhaps, though to a less extent, with the Minitaree. To what
extent the Mandan have influenced the Arikara can not be known, as
no extended account of their mythology is available.
Inasmuch as investigation is now being carried on among additional
tribes of the Caddoan stock, the usual references to the mythologies
of other tribes have been omitted in the present volume. At the
completion of this investigation the tales of all the tribes of the
stock will be considered from a comparative point of view, while
other resemblances to the traditions of other tribes will, at the
same time, be pointed out. It seems sufficient at present merely to
indicate in a general way the character of the tales here presented.
In the first and second tales, each of which tells of the creation
of the earth by the Wolf and Lucky-Man, as well as in the creation
of people by the Spiders, through the assistance of the Wolf, we
have a story of origin not known to any of the other bands of
Caddoan stock, and it is possible that this account is due to
foreign influence. The story of the appearance of people upon
earth, or of the emergence, is presented in a number of variant
forms (Nos. 3 to 13). All these myths are of undoubted Arikara
origin, and apparently are uninfluenced by the mythology of any
other tribe. The difference of these tales from all similar tales
among the Skidi is very interesting, and shows that the Arikara
possessed a well-defined mythology of their own before their
separation from the Skidi. The next two tales (Nos. 9, 10) bear
additional testimony to the importance of the cultivation of corn
among the Arikara, while in tales 11, 12, and 13 is related, in
varying versions, the escape of the Arikara from the buffalo. The
fundamental principle of this myth is wide-spread and extended to
many of the Plains tribes.
In the next series of tales (Nos. 14 to 28) we have a general
account of the period of transformation following the emergence,
and which may be characterized in general as transformer legends.
As with the Skidi, the poor boy among these tales is the culture
hero, while Coyote, the great transformer of the Northwest, takes a
very inferior part. At least three well-defined transformers appear
in this series; the first in importance is the boy offspring of
the woman who climbed to heaven and married a Star. His greatest
work is freeing the land from the presence of the four destroying
monsters. Only second to Star-Boy in importance is Sun-Boy (No.
16), whose special merit consists in the fact that he made long
life possible, though only after a series of memorable contests
with his powerful father. The third transformer is Burnt-Hands,
the Burnt-Belly of the Skidi. Like Burnt-Belly, this poor boy,
through the aid of certain animals, becomes powerful, kills the
mean chief, and calls the buffalo, thus saving his tribe from
despotism and famine, and at the same time furnishing by his life
a perpetual example to the poor of the Arikara of the value of
honest and long-continued effort. In tale No. 20 are related the
deeds of two boys who slew the water-monster, one of whom, perhaps,
was Burnt-Hands. The deeds also of two brothers, and perhaps the
same as those just referred to, are related in the next two tales
(Nos. 21 and 22), where we have the additional element of one of
the boys turning into a water-monster and taking up his home in the
Missouri River, an incident which is of wide-spread distribution
among the Pawnee tribes. The first of these two stories might also
be considered as a rite myth, for it has certain reference to the
origin of the ceremony of the medicine-men. In the next tale (No.
23) the value of the deeds of the poor boy, who, as in a similar
Skidi tale, recovers a mouse’s nest and so receives power from the
mice and rats, is not so apparent. To be sure, for a while, his
power is used advantageously, and he is instrumental in fighting
the enemies of his tribe, but he finally abuses his power, and in
an encounter with the bear this power comes to an end. A similar
fate befalls the hero of another tale (No. 34), who, in befriending
some young hawks, obtained the power of the hawks, which power,
for a while, was rightly used, but eventually, abusing it, he
suffered death. This tale, also, might be considered a rite myth.
In tales Nos. 25 and 26 is related how the young man recovered the
young women from the power of the bear, through the assistance of
the magic flute of the elk. In the second of these two tales some
of the women become elks. The story of the man who obtained the
elk power is related in tale 27, which also relates how certain
people, after entering the water, became animals. In a number of
tales presented Coyote figures prominently, but only in No. 28 does
he appear as a transformer, where, by his action with the magic
windpipe, the seven brothers become bumblebees.
Tales Nos. 29 to 42 may be considered rite myths, inasmuch as they
refer either to the origin of a ceremony or of a particular rite
or to incidents, which were perhaps connected with a ceremony.
Myths of this nature apparently are not as common among the Arikara
as among the Skidi. It is possible, however, that this apparent
difference will not prove to be real, for as yet no extended and
systematic study has been made of the Arikara ceremonies.
In tale No. 29 is found an interesting account of the origin of
the well-known ring and javelin game of the Plains, which among
the Arikara, as among the Skidi and Wichita, is really part of the
ceremonial calling of the buffalo. The tale also relates to the
origin of the buffalo dance. In the next three tales (Nos. 30–32)
is related the origin of the wolf dance and of the medicine-men’s
dance and of the special medicine of one of the medicine-men. In
tale No. 33 is related the origin of the rabbit power, presumably
the tale of the origin of some special medicine. In tale No. 34
we have perhaps the account of the origin of some band. Here, as
in certain other tales, we have the magic power, derived in this
instance from the water-dogs, which led to the separation of the
people. Tale No. 35 appears to relate to certain incidents of the
buffalo dance, while the next tale gives a mythical account of
the well-known musical instrument consisting of a stick which was
rubbed by another stick or by a bone, one end of the first stick
resting upon a hollow object acting as a resonator. Tale No. 38 has
reference to some personage in the medicine-men’s ceremony. In Nos.
38 and 39 we have an account of the man and the woman who turned
to stone and who as such afterward played a prominent part in the
medicine-men’s lodge. In tales Nos. 40 and 41 we have an account
of magic power derived from scalped-men, presumably being accounts
of the origin of some special medicine. Tale No. 42, which tells
of the power given a young girl through the skull and corn of the
altar, which she used for replenishing the impoverished stores of
her tribe, seems to be the fragment of some rite myth.
Tales Nos. 43 to 48 are of miscellaneous character, and are not
easily referred to any of the categories above mentioned. The first
two in this series, which recount contests between the Arikara and
the snakes and the Arikara and the bears, are perhaps rite tales,
or they may relate to a still earlier time in the mythologic era.
The next tale tells of the wife who married the elk and afterward
rendered great assistance to her people. This tale in its general
features is similar to a wide-spread myth found among the Plains
tribes. The story of the four girls who were pursued by the
mountain-lion, as told in tale No. 46, is also equally wide-spread,
though it is here presented in an abbreviated form. The next tale,
which tells of the boy who could transform himself into an eagle,
and who became a great chief and warrior, is similar in general to
No. 32, but contains no rite element. The story of the whirlwind
girl (No. 48) contains certain elements not yet known to exist
among any of the Plains tribes.
Tales Nos. 49 to 59 relate almost exclusively to animals, and
in all of them the Coyote plays a prominent part, always as a
mean trickster, not as a transformer, and committing deeds which
generally result disastrously to himself. These tales in general
are similar to those of the Skidi and other bands of the Pawnee.
Tales Nos. 60 to 68 may be characterized in general as traditions,
in which the element of superstition or strange beliefs play a
prominent part.
Tales Nos. 69 to 82 possess no element of magic power. They are to
be considered as traditions or war tales, from which may be gained
certain information interesting in a general study of the Arikara.
Tale No. 71, and the last of the series, No. 82, are especially
interesting, as relating the story of the medicine war shield and
the personal experience of a member of the Bear society.
GEORGE A. DORSEY.
CHICAGO, July 1, 1904.
FOOTNOTES:
[1] Traditions of the Skidi Pawnee, Volume 8, Memoirs of the American
Folk-Lore Society, 1904.
TRADITIONS OF THE ARIKARA
1. THE WOLF AND LUCKY-MAN CREATE LAND.[2]
There was a big lake. On this lake were two Ducks swimming around.
They saw the Wolf coming from the southwest. Then they saw in the
north, Lucky-Man coming. The Wolf and Lucky-Man met on the shore of
the lake.
The Wolf challenged Lucky-Man to see who could endure the rain the
longest. The Wolf hung up his own skin, while Lucky-Man hung up
all kinds of feathers on a long stick. It commenced to rain. The
Wolf finally gave in. He said: “I am beaten, but now I want you to
create with me. I want to make land. I want you to make land, and
whatever things should live on it.” Then the Wolf said, “I will
take the north side of the Missouri River, and I will make land.”
The Wolf called a Duck, and said, “Now, Duck, can you dive away
down under the lake and fetch me some dirt from the bottom?” The
Duck said, “Yes.” The Duck dived and brought up mud and placed it
before the Wolf. The Wolf then threw the mud in the north, and
said, “Form into land, and let it be prairie, and let the buffalo
roam over this prairie!” And it was done.
The Wolf told Lucky-Man that it was now his turn. Lucky-Man then
turned and called the Duck and told it to bring up the mud from the
lake. He brought up even more than he had brought up for the Wolf.
Lucky-Man threw this dirt on the south side of where the Wolf had
made his land. Hills and mountains were formed. The buffalo were
seen on the land. Lucky-Man said: “When the people come they shall
choose to live on the south side of the Missouri River, for there
are hills and valleys, so that their ponies, dogs, and buffalo can
find shelter in the hills and mountains. You made your country
level; in the winter time the buffalo will be driven away from
there by the storm.”
The Wolf made the land on the north side, and Lucky-Man made the
land on the south side; so there was a channel between the two
countries, and that is where the Missouri River bed is. The first
thing they knew, the stream of the Missouri began to flow along the
dividing line of the two countries they had created.
FOOTNOTES:
[2] Told by Yellow-Bear.
2. THE SPIDERS GIVE BIRTH TO PEOPLE.[3]
There was once an old Spider-Man who lived by himself with his
wife. One day the Wolf and his friend went to visit these old
folks. The Spider-Man was dirty, his eyes were red, he had no hair
on his head, and he was very dirty all over, and he emitted a bad
odor. His wife also was very dirty; her hair was thin and very
coarse. The Wolf had never seen people who looked like these people.
Lupus ab homine quaesivit quem ad modum cum uxore concumberet.
Homo respondit: “Non dicere sed ostendere volumus.” “Recte,”
dixit Lupus. Cum autem hominem mulieremque conspexisset, ilium
tantum genitalia esse, itemque mulierem repperit; quocirca fetorem
emiserunt. Atque uterque de genere araneo fuit.
Deinde Lupus: “Efficiemus ut pulchriores videamini, et concumbere
aliter ac nunc possitis.”
The Spider-Man and the woman were both willing. So the Wolf and
his friend went and got some wild sage and fixed up some medicine.
They dipped the wild sage into the water and rubbed it all over
the two Spider people. As he rubbed the wild sage over them they
became very different, they looked better, and they did not smell
bad. Deinde Lupus virum docebat quem ad modum cum uxore concumbere
conveniret, quidque facere oporteret ut liberos gignere posset.
Nisi Lupus haec fecisset, ut aiunt, nulli de genere humano geniti
essent. Namque ille Araneos docuit quem ad modum concumbere
oporteret ut liberos gignerent. Qui autem ex eis geniti sunt humani
fuerunt, unde homines omnes sunt.
FOOTNOTES:
[3] Told by Two-Hawks.
3. THE ORIGIN OF THE ARIKARA.[4]
There were large people living upon the earth long ago, who were so
strong that they were not afraid of anybody, but they did not have
good judgment. They made fun of all the gods in the heavens.
Nesaru looked down upon them, and was angry. Nesaru said: “I made
them too strong. I will not keep them. They think that they are
like myself. I shall destroy them, but I shall put away my people
that I like and that are smaller.”
So the animals were made to assist some people to turn into corn
and they were taken under ground into a cave, which was so large
that animals and people lived down there together. The large people
were killed by the flood. The people who were taken in under the
ground knew nothing of the flood, for they were not people; they
were grains of corn.
Nesaru in the heavens planted corn in the heavens, to remind him
that his people were put under ground. As soon as the corn in the
heavens had matured, Nesaru took from the field an ear of corn.
This corn he turned into a woman and Nesaru said, “You must go down
to the earth and bring my people from the earth.” She went down
to the earth and she roamed over the land for many, many years,
not knowing where to find the people. At last the thunders sounded
in the east. She followed the sound, and she found the people
underground in the east. By the power of Nesaru himself this woman
was taken under ground, and when the people and the animals saw
her they rejoiced. They knew her, for she was the Mother-Corn. The
people and the animals also knew that she had the consent of all
the gods to take them out.
Mother-Corn then called upon the gods to assist her to lead her
people out of the earth. There was none who could assist her. She
turned around to the people, and said: “We must leave this place,
this darkness; there is light above the earth. Who will come to
help me take my people out of the earth?” The Badger came forth,
and said, “Mother, I will help.” A Mole also stood up, and said,
“I will assist the Badger to dig through the ground, that we may
see the light.” The long-nosed Mouse came, and said, “I will assist
these other two to dig through.”
The Badger began to dig upwards. He became tired, and said,
“Mother, I am tired.” Then the Mole began to dig. The Mole became
tired. Then the long-nosed Mouse came and dug until it became
tired. It came back. The long-nosed Mouse said, “Mother, I am
tired.” The Badger began to dig upward. When he became tired the
Mole went up. The Mole said, “I was just about to go through when I
became tired.” The long-nosed Mouse then ran up, and said, “I will
try.” The long-nosed Mouse stuck its nose through the earth until
it reached up to its ears, and it could see just a little light.
It went back, and said, “Mother, I ran my nose through the earth,
and it has made my nose small; all the people that I shall belong
to shall have these long noses, just like mine, so that all the
animals will know that it was I who dug through the earth first,
making my nose small and pointed.”
The Mole was so glad that it tried again. It went up to the hole,
dug through the hole and went through. The sun had come up from
the east. It was so bright that it blinded the Mole. The Mole ran
back, and said, “Mother, I have been blinded by the brightness of
that sun. I can not live upon the earth any more. I must make my
home under the earth. All the people who wish to be with me will be
blind, so that they can not see in the daytime, but they can see in
the night. They shall stay under the ground in the daytime.” The
Mother-Corn said, “Very well.”
The Badger then dug through, making the hole larger, and, as it
went out, the Badger closed its eyes, but, as he stuck his feet
out, the rays of the sun struck him upon the face so that he got
a streak of black upon it, and he got black legs. The Badger went
back into the hole, and said, “Mother, I have received these black
marks upon me, and I wish that I might remain this way, so that
people will remember that I was one of those who helped to get your
people out.” The Mother-Corn said, “Very well, let it be as you
say.”
The Mother-Corn then led the way and the Mole followed, going out
of the hole; but, as they were about to go out from the hole, there
was a noise from the east, and thunder, which shook the earth, so
that the earth opened. The people were put upon the top of the
earth. There was wailing and crying, and, at the same time, the
people were rejoicing that they were now out upon the open land. As
the people stood upon the earth, the Mother-Corn said, “My people
will now journey west. Before we start, any who wish to remain
here, as Badgers, long-nosed Mice, or Moles, may remain.” This was
then done. Some of the people turned back to the holes of the earth
and turned into animals, whichever kind they wanted to be.
The journey was now begun. As they journeyed, there seemed to come
up in front of them a mountainous country. There was a deep chasm.
Here the people could not get down, and if they should get down
there was, on the other side, another steep bank, and there was no
way for the people to get up. Mother-Corn turned to the heavens,
and cried for help, “Any of you gods, come, help.” But there was no
one to come. Now there came from among the people a little bird,
who said, “Mother-Corn, I will be the one to point out the way for
you.” The bird was the Kingfisher. The bird flew to the other side
of the steep bank, stuck its bill into the bank, going through the
hill and going out on the other side, so that the earth fell into
the chasm. The bird came back again, and flew into the side of the
steep bank, where the people were and came out on this side, so
that the earth fell into the chasm, so that by the bank’s falling
there was formed a bridge. The people rejoiced, and the bird said,
“All the people who want to join me may remain here, and we will
stay and make our homes in these banks.” Some of the people went
back, stopped and turned into this kind of bird.
Again the people journeyed, and again they came to an obstacle.
This obstacle was the timber. The timber was somewhere near the
sun. Mother-Corn turned to the gods and asked for help, for the
timber before them was very thick. There were thorns all over the
timber, so that even animals could not go through. The gods in the
heavens had agreed to help Mother-Corn. They gave power to the Owl
to clear a way through the timber for the people. The Owl came and
stood before Mother-Corn, and said, “Mother, I will help to make
a pathway for your people to go through this timber. Any of the
people who wish to remain with me may become as I am, and we shall
remain in this timber forever.” The Owl then flew up through the
timber. As it waved its wings it removed the timber to one side,
so that when it flew through the timber there was a pathway, so
that the people could go through. Mother-Corn then led the people
through the timber and passed onward.
As they were journeying through the country, all at once they
came to a big lake. They looked around for help, but they could
see none. They could not turn back, for Nesaru had instructed
Mother-Corn to lead the people towards the west. A bird came and
stood in front of Mother-Corn, and said, “I will make a pathway
through this water. Let the people stop crying. I shall help them.”
Mother-Corn looked at the bird, and said, “Make a pathway for us,
and you shall have some of my people to remain with you here.” The
bird flew and jumped into the water. The bird was so swift that it
parted the waters wherever it went, and came out on the other side
of the water and left the waters parted. This bird was the Loon.
The people went over on dry land and crossed to the other side.
Some of the people turned back, and as they went into the water
they turned into Loons. The other people journeyed on.
When they had crossed the lake they had no implements, for the
people at this time had no sense, as they were still animals. Here
at this place some of the people were cut off, as the waters came
together and left them on the other side of the big waters. At
this place the people saw a man who was very tall and whose hair
from his mouth reached down to his waist, and they exclaimed,
“Wonderful!” And they were afraid of him. They thought that this
man was from the heavens.
At this place Mother-Corn brought the people together and said,
“I am Mother-Corn; you shall have my corn to plant, so that you,
by eating it, will grow and also multiply.” Then Mother-Corn also
said, “I will have to divide up things among you people,” for here
at this place they had had their village for some time. Mother-Corn
now returned to the heavens.
They made games at this place. The first game they played was
the shinny ball and four sticks. The land was marked out by four
sticks, which enclosed an oblong extending from east to west. Each
side tried to force the ball through the other’s goal. When one
side was beaten it immediately began to kill those of the other
side. At other places they had long javelins to catch a ring with.
The side that won began to kill the people who were on the other
side, and whose language they could not understand. All this was
done while Mother-Corn was away, up in the heavens.
When Mother-Corn returned from the heavens she brought with her a
man who said that Nesaru was displeased with their doings; that now
he was to give them rules and laws to go by; and that the people
were to select a man whose name should be Nesaru, chief.
After a man had been selected as chief the man and Mother-Corn
sat down and she commanded that all the animals and people should
come to her. The man with Mother-Corn stood up, and said, “I shall
go off. I am strong.” This man came back with a scalp. “This,” he
said, “the chief must have, and this other bunch of hair, for the
man who takes the most scalps and captures the most enemies shall
become a chief. You must put the scalp on your right arm. The next
scalp you take, put upon your left arm; the next scalp put on the
right breast; the next put on the left breast; the next put on the
right leg; and the next put on the left leg. Now, that man becomes
a chief.”
Mother-Corn then made a bundle, made songs, made the ritual, and
gave the people the ceremonies. The medicine-men were instructed
by the man, and also were taught sleight-of-hand, and were told to
make a village.
They did not stay long in the village, for Mother-Corn led them
away on through the country to what is known as the Republican
River, in Kansas, where there is only one mountain. Here they were
to make their village, for Nesaru had placed roots and herbs for
the medicine-men. All the people now moved on, and the Awaho people
came last; for the others had gone on and had their ceremonies,
but the Awaho people, coming last, received the ceremonies from
Mother-Corn.
At this place, while the ceremonies were going on, Mother-Corn had
the people offer smoke to the different gods in the heavens, and
to all animal gods. Just as they were about to move on, a Dog came
running into the village, frothing at the mouth, and fell down
calling upon Mother-Corn, and saying that she had done wrong by
leaving it behind; that Mother-Corn had remembered all the gods and
all the animals, without remembering him, the Dog; that now he had
caught up with the people; that he knew that not only himself, but
the Whirlwind was left out; and that the Whirlwind was mad, and
was coming to scatter the people; that the Dog had come from the
Sun and that the Sun had given it curative powers; that the Dog
would help them; that as the Whirlwind was coming to destroy the
people, the Dog let them know that the Whirlwind was a disease,
and wherever the wind touched the people, disease would be left;
but if, when the Whirlwind should come, they would kill a dog and
let the dog meat be the first to be offered as a sacrifice to the
different gods in the heavens, then the gods would send a storm
that would drive away the disease from the villages.
As the Whirlwind came the people cried to the Dog: “Let it be as
you say. You shall be the first meat in all our offerings in our
ceremonies, and you shall be meat for us to eat when there is
disease in the villages, but let the Whirlwind stop.” The Whirlwind
stopped blowing. Then the Dog appeased the gods, and said, “I shall
always remain with the people. I shall be a guardian for all their
belongings.”
After this was done, Nesaru had gathered in from his garden the
crop of corn he had planted. Nesaru then gave three things to the
people—Mother-Corn, the office of chief, and the medicine-men.
Then Mother-Corn said, “The gods in the heavens are the four
world-quarters, for they are jealous. If you forget to give smoke
to them they will get mad and send storms.” Then she said, “Give
smoke to me last. The Cedar-Tree that shall stand in front of
your lodge shall be myself. I shall turn into a Cedar-Tree, to
remind you that I am Mother-Corn, who gave you your life. It was
I, Mother-Corn, who brought you from the east. I must become a
Cedar-Tree to be with you. The stone that is placed at the right
of the Cedar-Tree is the man who came and gave you order and
established the office of chief. It is Nesaru, who still exists all
the time, and is watching over you. It will keep you together and
give you long life.”
FOOTNOTES:
[4] Told by Hand.
4. THE ORIGIN OF THE ARIKARA.[5]
A long time ago, people lived in the ground. Mother-Corn engaged
the animals to help her to get these people out of the ground. The
animals came, and said, “Mother-Corn, we will help.” There was a
Badger, a Gopher, the long-nosed Mouse, and a Mole.
The Badger was the first to stand up, and he said, “Mother-Corn,
I will be the first to dig.” So the Badger went to work digging
through the earth. The Badger gave out. He came back, and said,
“Mother-Corn, I am tired.” The next animal went and dug, became
tired, and came back. The Mole then went to work, but the
long-nosed Mouse was the last to go. He dug through the earth with
his nose. Then the Mole asked to see the light, and it went through
and was blinded. The Mole went back, and said, “Mother-Corn, I will
stay under ground always.”
The next animal to try was a Gopher. He went up, and tried to go
out of the hole. It was late in the evening, so that this animal
received only a black streak across his eyes. The Badger then went
to work and dug the hole larger, and went out, and it was morning,
for the sun was up. The sun burned the fore legs of the Badger,
also around his face, but he was not blinded. The long-nosed Mouse
stood up, and said, “Mother-Corn, in trying to open the doorway of
the earth for the people, my nose was squeezed, and made pointed.
My snout has been made small, and I shall keep this shape always,
so that the people will know that I was the one that opened the
doorway of the earth for the people.”
The Mole stood up, and said, “Mother-Corn, I am blinded. I can not
go with you, and your people will have to allow me to remain here,
that I may always stay under the ground.” Mother-Corn gave her
consent, and that is why the Mole is in the ground. If it comes
out, it will come out in the night, and if the sun comes up on it,
it has to sit still all day, until the night comes, then it will
travel again.
The people now came out from the ground and stood outside. They saw
other pathways, where other people had gone out from the ground, by
the help of the Buffalo.
Now the people started upon a journey. This journey was stopped;
for the leaders said, “Here is an obstacle, a deep crevice. What
shall we do, Mother-Corn?” Mother-Corn said, “Help! Hurry!” And
she called upon the gods. The gods sent a Kingfisher, who said,
“Mother-Corn, I will be the one to make a way for you and your
people.” The Kingfisher flew and shot through the side of the
bank, and the bank fell. The Kingfisher flew around to where the
company of people were, and shot through the other bank, and
this bank also fell, so that the two banks, meeting, formed a
pathway. Some of the people who saw these banks torn up, turned
to Mother-Corn, and said, “Mother-Corn, we want to stay here in
the banks, as Worms.” So Mother-Corn allowed some of the people to
remain in the banks as Worms. The people started, and when they got
across this crevice they started on their journey.
Again they met another obstacle—thick timber—and Mother-Corn
called on the gods, and said, “Hurry! Help!” So the gods sent the
wonderful Owl to the people. This wonderful Owl flew and lighted
by Mother-Corn, and said, “Mother, I will be the one to make a
pathway.” The Owl flew through the timber, and there was a pathway.
The people went through the timber, and some of them liked the
timber, and they turned to Mother-Corn, and said, “Mother, we want
to stay with the wonderful Owl.” So some of the people turned into
animals and birds, and they stayed in the timber.
Again the people started to journey, and they came to another
difficulty. This time they came to a lake, whose banks were
mountains, but they managed to get down to the lake. Then the
people said, “Mother-Corn, what shall we do, for the lake is in
the way?” Mother-Corn called upon the gods, and said, “Hurry!
Help!” The gods sent a Loon. The Loon came down and stood by the
people, and said, “Mother-Corn, I will help to make a pathway for
your people.” The Loon flew down to the lake, and flew through the
waters, and the waters opened, leaving the bottom of the lake dry
so that the people could cross; some drank from the lake, turned
into fish, and remained behind. When they had crossed the lake,
some of the people said, “Mother-Corn, we want to stay with the
wonderful bird, the Loon.” Mother-Corn gave her consent. Some of
them turned into Loons, and they stayed behind. The obstacles were
overcome.
It was now time for Mother-Corn to smoke to the gods. The smoke was
ready. Animals and birds were sent out to find offerings.
When the pipe was made the animals and the birds went out to find
the offering. The Prairie-chicken found a wild-cat and killed it.
The Prairie-chicken brought the wild-cat to the people and laid
it down outside of the camp. The Prairie-chicken then went to
Mother-Corn, and said, “Mother, I have killed for the offering.”
Mother-Corn said, “What kind of an animal is it that you have
killed?” The Prairie-chicken said, “It is an animal that is
speckled.” Mother-Corn said, “You have done right. The animal that
is speckled represents the heavens, and the white spots represent
the stars. So you will bring it and we will make an offering.” The
Prairie-chicken went and brought the animal.
When it came time to offer the smoke the people found that they
had not the pipe with which to form the smoke. There were three
Stars in the heavens, and they saw the pipe was lacking. They
said, “Mother-Corn, we will get you the pipe.” So the three Stars
went and found a stone, and brought it to Mother-Corn. They said,
“We are the three Stars that come up in the East. We know the
pipe smoked to us.” They were Red-Star, Yellow-Star, and the
Big-Black-Meteoric-Star. So Mother-Corn had the stone made into a
pipe.
When the pipe was made and filled with native tobacco Mother-Corn
called the Prairie-chicken, and said, “You must carry this pipe to
the God in the Southeast.” So the Prairie-chicken took the pipe
and flew to the Southeast. It was gone for some time, and when
the Prairie-chicken came back it said, “The God in the Southeast
received the pipe and smoked.” Mother-Corn again filled the pipe
with native tobacco and called on the Prairie-chicken again, gave
it the pipe, and told it to go to the God in the Southwest with
it. The Prairie-chicken flew away again and was gone for some
time. When it came back it said to Mother-Corn, “The God in the
Southwest has received the pipe and smoked.” Then Mother-Corn
took the pipe again and filled it with native tobacco, called
the Prairie-chicken, and said, “Take this pipe to the God in the
Northwest.” The Prairie-chicken took the pipe and flew away again
to the Northwest. When it came back it told Mother-Corn that the
God in the Northwest had received the pipe and smoked. Again
Mother-Corn filled the pipe, gave it to the Prairie-chicken, and
it flew away to the God in the Northeast. The Prairie-chicken
came back, and said, “Mother-Corn, the God in the Northeast has
received the pipe and smoked.” Then the pipe was filled again and
the Prairie-chicken was called to carry it to Nesaru, which it did.
The Prairie-chicken flew up into the heavens, and said, “Nesaru has
received the pipe and smoked. Other animal gods also smoked with
Nesaru.” Then Prairie-chicken said, “Mother-Corn, these journeys
were very hard. The wind was blowing hard, sand-stones were thick,
the little stones struck upon my feathers and made white spots upon
them. Flying through these hard winds gave me power to fly through
storms. The stones hit upon my feathers and made white spots upon
them. I wish to remain as I am now.” Mother-Corn said, “It is well.
You shall be as you are always.” (This is why the Prairie-chicken
has white spots upon its feathers.) “As you have carried the pipes
yourself to the gods, so it shall be to all people who shall make
a sacrifice to the gods that they themselves must go through the
smoke ceremony, that the gods may receive the smoke offering from
the person himself who makes the offering.”
In the smoking Nesaru let the gods know that he had given his
consent to Mother-Corn to have people upon the earth; and that the
gods were also to give their power to the people and protect them.
So it was the place of the gods to help Mother-Corn whenever she
called upon them for help.
After they had smoked to the gods there came a Dog running into the
camp and telling Mother-Corn that one of the gods, the Whirlwind,
who stands a little to the southwest, had been slighted in the
smoke ceremony and the Whirlwind was angry. Then the Dog said to
Mother-Corn, “That God, the Whirlwind, is coming. Be quick and do
something for the people, for the gods in the heavens promised
you aid when the people should be in trouble.” Mother-Corn stood
up and spoke, saying, “Nesaru and the gods, I want help, for the
Whirlwind is coming to destroy my people!” A woman stepped in
front, and said, “I will be the one to save the people.” She stood
up and was turned into a Cedar-Tree. Then there was a noise in
the heavens and a Rock fell by the Cedar-Tree. A voice spoke from
the heavens, and said, “I am the Big-Black-Meteoric-Star. I shall
assist the Cedar-Tree to save the people.” The people then ran up
to the Cedar-Tree and around the rock. The Whirlwind came, and some
of the people ran away, some going north, some west, some south and
some east, and when the Whirlwind struck these people it changed
their language. The people who stood upon the Cedar-Tree and the
Rock remained as the Arikara. When the Whirlwind struck Mother-Corn
she vomited red water, and after the water there came out a red ear
of corn. Again she vomited and threw up yellow water, which was
followed by a yellow ear of corn. Again she vomited, and there came
up black water and a black ear of corn. Now she vomited and there
came up white water and a white ear of corn. The Whirlwind passed
the people and it turned back and came to Mother-Corn. It said to
her: “You slighted me in your smoke. I became angry. I have left
behind me diseases, so that the people will become sick and die.
You wanted your people to live forever, but I have left sickness
behind, so that it will fall upon the people who are proud and
dress fine; but always remember when you offer smoke to the gods
to give me smoke towards the last, so that I shall not visit the
people very often.” The Whirlwind went on. The Cedar-Tree spoke,
and said: “Mother-Corn, the Whirlwind twisted my body until, you
see, it is bent in many places. Let me remain this way. Let the
people know me as the ‘Wonderful Grandmother.’ They shall place me
in front of their medicine-lodge and they shall have a ceremony
that I shall give them when they place me in front of their lodge.”
Then the Big-Black-Meteoric-Star said: “Mother-Corn, I wish to
be known as the ‘Wonderful Grandfather.’ I shall sit by the
Wonderful Grandmother, in front of the medicine-lodge, so that the
people will always remember that it was I who saved them from the
Whirlwind.” Then the Dog spoke, and said: “Mother-Corn, I brought
the news. I followed up the people from where they came out from
the ground. I am always to remain with the people, so that I may
guard their camps and villages, and when enemies are approaching
their camps or villages I shall let them know by my barking. My
spirit is up to all the gods. My flesh is good to eat, and the
grease of my body is curative for sores. Let the people in all
their ceremonies kill me and offer my flesh to the different gods
in the heavens. Let the medicine-men use my fat for their sores.”
Mother-Corn was satisfied.
Mother-Corn then stood up and said: “My people, this corn is for
you. They are seeds. You shall plant them, so that in time you can
offer this corn to the gods also. This will be done to remind them
that I was once Corn up in the heavens and was sent down to take you
from the ground. These people who have scattered out shall be your
enemies. The people who have gone to the Southwest you shall call
‘Sahe’ (Strike-Enemy); the people who have gone to the Northeast you
shall call ‘Pichia’ (People-of-Cold-Country); the people who have
gone to the East you shall call ‘Wooden-Faces’ (Iroquois), for they
shall wear wooden-faces in their ceremonies. The people who have
gone to the South you shall call ‘Witchcraft-People’, for they shall
understand how to practice witchcraft. They will understand the
mysteries of the Owl, Woodpecker, Turkey and the Snakes.” (These were
the Wichita.) Other people also were named at this time.
Mother-Corn stayed with the people until she had taught them the
bundle ceremonies. When she had completed telling them concerning
these ceremonies, she told them that she was now to go back to the
place where they had come from and that they should sing the bundle
songs that she had taught them. She also told them to bring all of
the children’s little moccasins, and to tie them together and place
them upon her back; that it was time now for her to go. She then
told them they must take her to the river and throw her in. The
people did not understand this, as they kept up the singing in the
night. When daylight came they looked behind where Mother-Corn was
sitting, and there they found that she had turned into an ear of
corn. The buffalo robe that she had about her was tied to the corn.
It was told the people through the village, and the people came
with their children’s moccasins and placed them with Mother-Corn.
Then the priests took Mother-Corn and the robe to the river, and
threw her into it. For many years she did not return, but one fall,
when they were having their bundle ceremonies, a mysterious-looking
woman entered the lodge where the bundle ceremony was being given
and they finally recognized her as Mother-Corn. She taught them
some more bundle ceremony songs and before daylight disappeared,
and was never seen again.
FOOTNOTES:
[5] Told by Star.
5. THE ORIGIN OF THE ARIKARA.[6]
In the forgotten days of old there stood unnumbered people in the
dark and gloomy cave down deep in the earth. They were wanderers,
not knowing where they came from nor where they were going. In the
midst of the blinded multitude there stood the Corn, the Mother of
the tribe. For many days they stood in this condition and longed
to see if there was any better world. Whereupon, the Mother-Corn
called and selected the four fastest birds. She sent one to the
east, as she thought, one to the south, one to the north, and one
to the west, to look for a better world to live in. The birds
went as they were directed and were gone for some days. They
all returned, but without any good news to tell to the Mother.
Whereupon, they were sad and discouraged, until there came forward
from the crowd a tiny animal who thought himself capable to lead
the people out of darkness into light. He told the Mother-Corn that
he would make an effort to look for a better world. The Mother-Corn
was glad to hear it, and consented to let him try to do what he
could. Another came and said he would assist him, and still another
came to offer his help. The first one was a long-nosed Mouse, or a
Mole; the second was a Skunk; and the third was a Badger. The first
went and started to dig upwards. He toiled until he was exhausted.
Then the second went and worked until he gave out. Then the third
came and labored on the same thing, until he was almost exhausted.
The Mole made his second attempt and worked very hard. When he was
about tired out he ran his nose into a new and better world.
He saw a very faint light, but he could not go further. He
returned, and told that he had an idea there was light. The people
felt much pleased, and encouraged. The Skunk began to widen the
path, and worked hard until he succeeded. He got out; but the
sunlight, being too strong, blinded him, and so he turned back and
told the people that there was a sun which lighted the world. The
people were more pleased, and were very anxious to see it.