had been discovered. The Sioux saw that they could not do anything
to the eagle catchers, for they were in a cave, so they tried to
be friendly with them. They asked them for some eagle feathers.
The leader of the party now went out and gave them some eagle
feathers, walking backwards when he left them. There were some
young men among the Sioux who wanted to fight. The Sioux attacked
the Arikara. The leader kept all the young men in the cave and
made them load their muzzle-loading guns, while he stayed at a
certain distance from the bank, and the first man to attack them
on horseback he killed. He would throw away his empty gun and
the boys would pass a loaded one to him. He would then start to
another place on the bank, and again the first man on horseback to
come toward him he would shoot and kill. Thus he kept up the fire,
killing several. The Sioux finally gave up and retreated. In the
night the hunters crawled out of the cave, took scalps from the
Sioux, and returned to their village with scalps.
FOOTNOTES:
[80] Told by Elk.
79. THE MOURNING LOVER.[81]
A man named Rolling-Log courted an Arikara woman, but she would
not have him. One day a whole lot of Arikara men got together, and
prepared to go hunting. Rolling-Log was one of them. This woman
whom Rolling-Log wanted to marry went to him and said, “If you
will bring home to me enough sinew to last a whole year I will
marry you.” Rolling-Log said that he would try to get enough,
for he wanted to marry this woman. He went south and killed many
deer, black tails, and antelope. Rolling-Log got about twenty-four
sinews, and he thought this was enough for the woman; so he went
home.
While the hunters were on the chase Rolling-Log’s girl had become
sick and died. When Rolling-Log came home he at once went over in
the evening, where the girl had lived. He had the sinew for the
girl, and he stood outside in front of the entrance, waiting for
the girl to come out. A man by the name of Red-Horse came out,
and Rolling-Log asked Red-Horse if his girl was inside. Red-Horse
stood still for some time, and said, “My friend, the girl that you
speak of died while you were out hunting.” Rolling-Log stood there,
surprised to hear that his girl was dead. He went back to his lodge
and scolded his people because they had not told him that the girl
was dead. He felt so bad that he went among the hills and never
returned to the Arikara camp.
FOOTNOTES:
[81] Told by Two-Hawks.
80. CONTEST BETWEEN THE BEAR AND THE BULL SOCIETIES.[82]
A long time ago, when the Arikara used to have the medicine
ceremonies, there was the Bear family on the north and the Buffalo
family on the south, inside the lodge. There were certain days
and nights for the Bear people to perform their wonders; then
there were days and nights for the Buffalo people to perform their
wonders.
In this Buffalo society there were two buffalo scalps, with horns.
The two Buffalo men who wore these buffalo scalps were painted up
and medicine was put upon them. These scalps were put upon them.
They went out of the lodge, and the people played with the Buffalo
men through the village. On one of these occasions the Buffalo were
running after the people in the village, and one young man in the
Bear family filled up a pipe and gave it to the leader of the Bear
family. This young man made a request of the leader of the Bear
family that he would like to challenge the Buffalo to fight. The
leader of the Bear family did not want to give his consent to do
this, for it was not the right thing to do. But the man insisted,
so the leader of the Bear family gave his consent to the young man
to fight. The young man was told to fill the pipe with tobacco and
to take the pipe to the Buffalo family; that in presenting the pipe
he must first tell the Buffalo family that the pipe given to them
was a challenge to fight the Buffalo man. The young man took the
pipe over and presented it to the leader of the Buffalo society,
telling him that he had come over there with a pipe to challenge
the Buffalo to a fight with the Bear family. The Buffalo leader
objected to this, telling the young man that it was something
unusual, and that although they had always shown their powers to
the people, this hidden mystery of having power of the animals
would have to be given to the two fighters. The young man insisted
until at last the Buffalo leader gave his consent.
The leading Buffalo man now sent for the Buffalo man, who was
outside, who had the buffalo scalp on. This man with the buffalo
scalp came into the lodge. He was told to go outside and wash
himself and to take a sharp stick and get all the dirt out of his
toenails and fingernails; then, after washing, he was to roll in
the dust, then come into the lodge. After entering the lodge the
Buffalo family took their drum and began to sing sacred songs,
while the leading Buffalo man took his medicines and placed some
of them upon hot coals that were brought by the errand man. The
Buffalo man, who wore the buffalo scalp, was told to pass this
smoke all over his body. Then medicines were put upon his body,
and paint—even the scalp of the buffalo with the horns was passed
through the smoke and medicines were put upon it. The singing
continued, so that when they were through with the painting and
putting upon the Buffalo of the medicine, a certain one was sent to
the Bear family to say that all was ready. While the Buffalo people
were carrying on their singing the Bear family were also carrying
on their medicine preparations.
The Bear and the Buffalo family now went out of the lodge, each
carrying their drums, their rattles, and all their medicines. The
Bear family sat on the north side in an open place. The Buffalo sat
on the south. Each family now sang its medicine song. Then the Bear
man came forth with a bear robe over his body, growling and acting
the part of a Bear. The Buffalo man went forth with a buffalo
scalp upon his head. The Buffalo man rolled on the ground, shaking
himself, so that the buffalo scalp stuck on to the head of the man,
although it was not fastened on his head, causing him to act the
part of a real Buffalo. The people could see the Bear when it stood
up, and that the Bear man had made the tusks come out of his mouth.
The Bear family had put on the greatest medicine that they had, and
so had all the Buffalo family. While the Bear was sitting around
trying to get a chance at the Buffalo, the Buffalo seemed to have
been the quicker, for it ran up to the Bear and hooked it before it
could turn around. Again and again it hooked the Bear, until the
Bear man was killed.
The Bear people took their man into the lodge, and the Buffalo
people also returned into their lodge. It was announced through the
lodge of the Bears that the young man was killed for all time, and
that the Bear family did not get mad about it, for it was his own
fault, as he had wanted to challenge the Buffalo man. The young
man was buried. Ever after that, when the people were holding
their medicine-lodge and performing their mysteries, the chiefs of
the animals in the lodge never challenged one another while the
performances were going on.
FOOTNOTES:
[82] Told by Standing-Bull.
81. HOW WHITE-BEAR CAME TO BELONG TO THE BEAR SOCIETY.[83]
White-Bear is my son. He has the spirit of the Bear. I will tell
you how it happened: I was in the medicine-lodge when my wife was
pregnant. I used to put on the bear robe that was wonderful and I
used to try to catch people, that I might cut them open, so I could
get a piece of liver from them. My doing this made my son have the
spirit of the Bear. So when he was born, in nursing, the boy’s
mouth showed froth, and he made a noise like a young bear. I went
hunting and killed a young bear. I skinned the bear, took the hide
home, and had it tanned. In the Bear dances the boy, White-Bear,
wore the robe. White-Bear stayed in the medicine-lodge.
One time the Arikara were about to have their yearly medicine
dance. As they had brought willows and Cottonwood branches to
build their lodges White-Bear, who was then but three years old,
picked up a butcher knife and went out to play. The boy fell upon
the knife. The knife handle struck the ground, the point upward,
striking the boy on the belly. The knife cut deep. White-Bear got
up and ran to the tipi, crying. I saw the boy coming, holding his
intestines in his hands. I picked up the boy and took him into
the tipi. I now laid the boy across my lap, and with ease put the
intestines back into their place. The relatives and mother were
mourning. I took some medicine and put upon the cut place, and
bandaged it with buffalo hide. I still held the boy upon my lap.
The boy cried. The mother was called and nursed the child. The
child nursed like a bear. Froth came out from his mouth, and I
unbandaged the child. I took the froth from the child’s mouth and
put it upon the cut. The child became better. In a few days the
child was much better. I then took the bear robe and put it upon
the child’s back. The child could not straighten out. The bear
robe was left upon him for several days. As the child got better
he got to making noises like a cat. Now, the child began to try to
walk, and went out. Children were sent for, so that the boy might
see them. They came and played with the boy, for the boy had on
the bear robe. The child grew up and acted like a bear. In their
Bear ceremonies the boy stayed with me and much sleight-of-hand was
performed upon him. As he grew up he had ways like a bear.
One time the boy, while in the medicine-lodge, had visions of a
bear. He told me, and I was glad of this and encouraged the boy to
remain in the lodge. The boy is that young man sitting there. He is
now a man and has a big scar upon his belly. He is a Bear by birth,
but as we now have no more Bear dances he does not show the ways of
a bear.
FOOTNOTES:
[83] Told by Strike-Enemy.
82. THE TALE OF A MEMBER OF THE BEAR SOCIETY.[84]
You heard what my father said about my belonging to the Bear
Society. It is true. I used to stay in the medicine-men’s lodge
and inside of the Bear’s lodge. I learned many things about the
mysteries of the Bear Society. My father gave me a bear skin that
was stuffed, so that it was like a bear. When we had a Bear dance
my little bear used to be placed on the south side of the lodge and
I would be placed opposite. When the singing for dancing was begun
I danced, and as I danced I would notice my little bear doing the
same thing that I was doing. If I moved my head sidewise, it would
do the same thing. If I raised up my arms towards the sky, the
little bear would do the same thing. People saw it. I kept the bear
a long time. Only a few years ago it became spoiled. The little
bear, which was part of my life, was now old, so that the hide was
easily torn. My father thought it was best to dispose of it, so one
day we took the little bear yonder among those hills, and we placed
it in a ravine, where there was a bush of choke-cherries, and there
we left it.
Some years ago one of my friends, a young man who was a great
hunter, asked me to go hunting with him, and I agreed to go. I
caught my pony and saddled it. This pony was a good runner. At
this time there were many Sioux in our country, so I had to be
careful which pony I rode while hunting. I took upon my pony some
things to eat, and a rifle that my father had given me. I had also
many cartridges. The other young man came to my lodge, and I was
surprised to see him upon a white pony, which I knew could not
run. I tried to persuade him to get a better pony, but he would
not change, for the white pony, he said, would not run away. We
started and crossed the Missouri River. We went over yonder hills.
We started early in the morning and we went far over those hills.
We did not see any deer all day. Towards evening we got to a draw,
where there were some trees. There we unsaddled our ponies and
made camp. We lariated our ponies some distance from where we
were. Far into the night I heard the horses snorting. I reached
for my gun, went to the other man, and tried to wake him. He was
sleeping soundly, so I left him and crawled up to where the ponies
were, dragging my gun as I went on. I noticed that there was a man
standing in the shadow of a hill. My pony kept on snorting. I saw
the man, so I crawled back to our place and woke my friend. We
crawled up to the ponies, and as we approached them we saw the man
coming. The pony was now snorting furiously. I told the other man
to have his gun ready; that I would go up and meet the man; that
if he should see anything wrong he should shoot. I rose and walked
toward the man. As I rose the man ran, and as it was moonlight we
knew from his running that he was a Scalped-Man. We had heard of
this man wearing a wolf hide, so we let him go, and we went back
to our camp. I told my friend that he could sleep and I would
watch the rest of the night, for I could not go to sleep. The next
morning, while I was dishing out some pemmican, I told my friend
that I had always had a liking for bears; and that I would like to
see one. He promised to let me see one.
After we had eaten a bite we went on further west. We found some
deer. My friend thought that he, being an experienced hunter,
could kill where others could not. He shot at the deer several
times, but he never killed any. He was discouraged. We saw a deer
at a distance. I then asked if I might try my luck on this fine
deer. He allowed me to shoot at it. We were out of meat, and I was
very hungry for fresh meat. As I neared the deer I crawled up to
it and shot it. I broke both of its hind legs, so that it could
not run. We killed it, then went into camp again. That night we
had to watch, for we were now in a country where there were many
rattlesnakes. The next morning we went further west into canyons,
where we had to watch every step we took, for there were many
rattlesnakes. The other man did not seem to care about them, but
I did. I would not go any further, for I was afraid of snakes. I
returned to our camp. I heard several shots, and after a while I
saw my friend coming. He had killed three deer. We took our ponies
and brought the meat to our camp. The next day we started for home.
On our way home I saw at long distance what seemed to be a horse. I
told my friend. As we went nearer to the supposed horse I saw that
it stood up like a man. I told my friend about it. He looked, and
said that it was a bear, saying, “Here is a chance for you to see
a bear.” We now unloaded our ponies. He told me to remain behind
with the meat and his pony, for he rode my pony, taking his rifle
with him. I saw him coming back, for the bear was now after him.
The bear ran back, and I saw a young bear sitting at a distance.
The bear got to its young and embraced it, as much as to say, “My
child, we are lost.” Then my man went for it again. He shot at
it, but still the bear would run after him. Finally the man ran
the bear towards me, and I got upon the pony’s back and I had to
whip the pony hard to make it go. I felt scared, for if the bear
had kept on after me it would have got me. The bear ran back to
its young, so I felt safe. My friend now attacked the bear, and he
shot at it, hitting it. The bear ran after the man, but it turned
back and went into the brush. We went down, and found a pond on the
side of the brush, where the bear had gone. I undressed, took only
my knife, and waded into the pond. My man remained on the side of
the pond, ready to shoot the bear, and was telling me that as soon
as the bear jumped at me I should dive, and keep on in the same
direction. I crossed the pond and found the bear sitting in the
bushes. The bear was dead. We skinned it, taking only the hide.
When a bear is skinned and stretched out it is the perfect image of
a man.
I mounted my pony and we went on. I attacked the young bear, ran
into the brush and got hold of the bear. I tried to get my man
to bring my lariat rope, so I could rope it and lead it to the
village. I became tired, so I called out to my man to shoot it. He
would not do it, so I took my knife and stabbed the young bear and
killed it. I skinned it. Now I had two hides. I tried to put the
large hide upon my pony, and the pony snorted at it. I finally gave
the hide to my friend. I did wrong, for I should have asked him to
put the hide upon his pony for me. He did not belong to the Bear
Society, notwithstanding he was thankful for the hide. The little
bear hide I put upon the pony. My father scolded me for giving the
bear hide away. My little bear hide was of good size. My father had
it tanned for me, and the hide was also decorated with paint. The
bear hide also had a soft, feathery appearance about its head. I
wore it in dances, and kept it by my pillow in our lodge. Only a
few years ago I was visiting the Sioux, and while I was gone some
white man came to our village. He saw the bear robe in our lodge.
He asked how much they wanted for the hide, and my bear was sold
to some white man. When I came back home I missed my bear, and
asked where it was. My folks said, “We sold it to a white man.” I
was sorry, but it was all right, for we do not have any more Bear
dances.
FOOTNOTES:
[84] Told by White-Bear.
ABSTRACTS.
1. THE WOLF AND LUCKY-MAN CREATE LAND.
Wolf and Lucky-Man meet on shore of big lake, where two ducks are
swimming. Wolf challenges Lucky-Man to see who can endure rain
longest. Lucky-Man wins. Wolf sends Duck down to fetch dirt from
bottom of lake. Duck brings up mud, which Wolf throws in north and
forms into prairie. Lucky-Man sends Duck for more mud, which he
throws on south side of Wolf’s land. Hills and mountains are formed
and buffalo are on land. There is channel between two countries
created, occupied by Missouri River.
2. THE SPIDERS GIVE BIRTH TO PEOPLE.
Wolf and friend change Spider-Man and Woman by rubbing them with
wild sage dipped in water and teach them how to lie together. Their
progeny are human beings.
3. THE ORIGIN OF THE ARIKARA.
Large people on earth long ago destroyed by flood, by Nesaru.
People turn into corn and are put into cave with animals. Nesaru
turns ear of corn into woman and sends her to bring people from
earth. People and animals know her. Badger, Mole, and long-nosed
Mouse offer to help her to take people out. They dig in turns.
Thunder opens earth. People go out upon earth, journey west,
leaving behind Badgers, long-nosed Mice, Moles, and some people
who turn back into earth and become animals. People come to
great basin, which Kingfisher fills up by striking bill into
banks. Journey is continued until people stopped by timber, which
is removed by Owl. They come to big lake. Loon parts waters.
Mother-Corn returns to heavens. People here make games, first
shinny and then javelins, to catch ring with. Winners kill those
of other side. Mother-Corn returns to give people rules to go by.
Man is selected as chief. He instructs people as to scalping.
Mother-Corn makes bundle, songs, ritual, and ceremonies. Man
instructs medicine-man, teaches them sleight-of-hand, and tells
them to make village. Mother-Corn leads people to Republican
River, Kansas. Awaho people come last and receive ceremonies from
Mother-Corn. They offer smoke to gods. Dog comes to village and
complains that Mother-Corn has left out Dog and Whirlwind. Dog
has come from Sun, who has given it curative power. Whirlwind is
disease, and if dog meat first offered as sacrifice gods will send
storm to drive away disease. Whirlwind comes and Dog appeases gods
and says he will be people’s guardian. Mother-Corn says gods in
heavens are four world-quarters. They will send storm if smoke not
given to them first. Mother-Corn is Cedar-Tree in front of lodge
and Stone at right of her is man who established office of chief.
Nesaru watches over them and gives them long life.
4. ORIGIN OF THE ARIKARA.
Mother-Corn is assisted by Badger, Gopher, long-nosed Mouse, and
Mole to get people out of ground, as in No. 3. People see where
other people helped out of ground by Buffalo. They start on
journey and are stopped by obstacles, as in No. 3, and are helped
by Kingfisher, Owl, and Loon. Some people stay behind as Worms,
Birds, Fish, and Loons. [Mother-Corn offers smoke and sends animals
for offerings to gods.] Prairie-Chicken kills wild-cat, which
represents heavens, and brings it to Mother-Corn for offering.
Three Stars in East bring Mother-Corn stone for pipe to form smoke.
Pipe is made and filled with native tobacco. Prairie-Chicken takes
pipe in succession to gods in Southeast, Southwest, Northwest,
and Northeast, and to Nesaru, all of whom smoke the pipe.
Prairie-Chicken says sand blown by wind made white spots on its
feathers. Smoking by Nesaru is to show consent to Mother-Corn
having people on earth and that gods are to protect them. Dog comes
and tells Mother-Corn that Whirlwind is angry for being slighted
in smoke ceremony. Mother-Corn appeals to Nesaru and the gods for
assistance. Woman says she will protect the people, and turns into
Cedar-Tree. Big-Meteoric-Star falls from heavens by Cedar-Tree to
assist. Whirlwind comes and people all run in all directions, and
when Whirlwind strikes them it changes their language. People who
stand on Cedar-Tree and Rock are Arikara. Wind strikes Mother-Corn
and she vomits four times, water and ears of corn of different
color. Whirlwind tells Mother-Corn it has left behind diseases, but
says when they offer smoke to the gods they are to give it smoke
last, that it may not come very often. Cedar-Tree asks Mother-Corn
that it may be known as “Wonderful Grandmother” and be placed in
front of the medicine-lodge. Big-Meteoric-Star asks to be known
as “Wonderful Grandfather” and sit by Wonderful Grandmother in
front of medicine-lodge. Dog asks, as he brought the news, to
guard camps and villages and to be offered in ceremonies, and his
fat to be used by medicine-men. Mother-Corn gives corn for seeds
that corn may be offered to gods. People who scattered to be their
enemies—to the southwest, “Sahe;” to northeast, “Pechea;” to the
east, “Wooden-Faces;” to south, “Witchcraft-People.” Mother-Corn
stays with people until she has taught them bundle ceremonies. She
tells them to tie all children’s moccasins together on her back.
Then they are to take her to river and throw her in. People do not
understand and keep up singing in night. At daylight they find
Mother-Corn has turned to ear of corn, with buffalo robe tied to
it. People place children’s moccasins with corn and throw them with
Mother-Corn and robe into river. Many years afterwards Mother-Corn
returns and teaches more bundle ceremony songs and finally
disappears.
5. THE ORIGIN OF THE ARIKARA.
Many people in cave under ground with Corn, Mother of tribe.
Mother-Corn sends four birds to find better world, but they are
unsuccessful. Long-nosed Mouse, or Mole, Skunk, and Badger work,
and at last Badger goes through hole, but falls asleep. Returns in
morning and Mother-Corn forces her way through hole followed by all
people. They march westward. They come to wide water, thick forest,
deep ravine in succession, which Fish, Owl, and Kingfisher help
them to cross. They see Buffalo on open prairie and are afraid, but
Mole, Skunk, and Badger make holes all around animal. His blood
sinks into ground and becomes stone, from which pipes were made.
Buffalo butchered and flesh divided among different sacred bundles,
with animal’s joints. People again go on westward and fowls,
fishes, and animals separate from them and give Mother-Corn power.
Mother-Corn separates from animals.
6. THE ORIGIN OF THE ARIKARA.