council. At this council four men are named as candidates for the office,
and it is asked, "Which one shall be appointed?" At this council a cuka of
the Watsetsi (Ponka gens, or else from some other gens on the right)
carries his pipe around the circle of councilors from right to left, while
a Tsi{~LATIN SMALL LETTER OPEN O~}u cuka (one of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e gens, or else one from some other
gens on the left) carries the other pipe around from left to right. The
ceremonies resemble the Ponka ceremonies for making chiefs. When the
chiefs assemble in council a member of the Kanse or I*d*ats'e gens (one on
the right) lights the pipes. The criers are chosen from the Kanse, Upqan,
and Min k'in gentes. The Tsi{~LATIN SMALL LETTER OPEN O~}u Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Tse {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse gentes furnish
the soldiers or policemen for the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e. A similar function is
performed for the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e by the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e wanun and Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acantsi
gentes. The Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acautsi are "aki{~LATIN SMALL LETTER TURNED T~}a watan{~LATIN SMALL LETTER TURNED K~}a," chiefs of
the soldiers; the Tse{~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse and Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e Wanun being ordinary soldiers,
i.e., subordinate to the others. The Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e Ke k'in are the moccasin
makers for the tribe. It is said that in the olden days the members of
this gens used turtle shells instead of moccasins, with leeches for
strings. The makers of the war-standards and war-pipes must belong to the
Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e ska.
Saucy Chief is the authority for the following: "Should all the Osage wish
to dwell very near another tribe, or in case two or three families of us
wish to remove to another part of the reservation, we let the others know
our desire to live near them. We make up prizes for them--a pony, a
blanket, strouding, etc--and we ask them to race for them. The fastest
horse takes the first prize, and so on. We take along a pipe and some
sticks--one stick for each member of the party that is removing. The other
people meet us and race with us back to their home. They make us sit in a
row; then one of their men or children brings a pipe to one of our party
to whom he intends giving a horse. The pipe is handed to the rest of the
party. The newcomers are invited to feasts, all of which they are obliged
to attend." When the Osage go on the hunt the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e (chief) tells
the Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Tse {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse where the people must camp. The following
evening the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e (chief) tells the soldiers on his side (the
Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e and Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acantsi) where the camp must be on the following day.
The members of the four gentes of soldiers or policemen meet in council
and decide on the time for departure. They consult the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e and
Han{~LATIN SMALL LETTER TURNED K~}a (Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e?) who attend the council. The crier is generally a
man of either the Upqan or Kanse gens, but sometimes a Min k'in man acts.
The four leaders of the soldier gentes call on the crier to proclaim the
next camping place, etc, which he does thus:
"Ha+! | han'*d*a | {~LATIN SMALL LETTER TURNED K~}asin'|{~LATIN SMALL LETTER TURNED T~}an | awahe'{~LATIN SMALL LETTER OPEN O~}un | tatsi' | a'pin{~LATIN SMALL LETTER TURNED T~}au+! | Ha+!
| (Ni{~LATIN SMALL LETTER OPEN O~}ue'tse | masin'ta)
Halloo! | day | tomorrow |on | you make up in packs | shall
| they really say | Halloo! | Missouri river | on the other side
tci' | i'heca'e | ta'tsi | a'*d*intau+!"
tent {?} | you place in a line {?} | shall | they really say.
which is to say, "Halloo! tomorrow morning you shall pack your goods
(strike camp). Halloo! you shall lay them down, after reaching (the other
side of Missouri river)!"
Then the four leaders of the soldier gentes choose a'ki{~LATIN SMALL LETTER TURNED T~}a (policemen) who
have a {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED T~}an'han{~LATIN SMALL LETTER TURNED K~}a or captain, who then acts as crier in giving orders,
thus:
"Ha+! | ni'kawasa'e! | Ha+! | {~LATIN SMALL LETTER TURNED K~}ahi'{~LATIN SMALL LETTER TURNED K~}e | wa{~LATIN SMALL LETTER TURNED T~}a'yin{~LATIN SMALL LETTER TURNED K~}a | ni'kawasa'e! |
a'caki'{~LATIN SMALL LETTER TURNED T~}a | tatsi'
Halloo! | O warrior! | Halloo, | Chief | Saucy! | O
warrior! | you guard | shall
a*d*intau' | ni'kawasa'e!"
they say really | O warrior!
which means, "Halloo, O warrior! Halloo, O warrior, Saucy Chief! They have
really said that you shall act as policeman or guard, O warrior!"
These a'ki{~LATIN SMALL LETTER TURNED T~}a have to punish any persons who violate the laws of the hunt.
But there is another grade of men; the four leaders of the soldier gentes
tell the captain to call certain men wa'pa{~LATIN SMALL LETTER TURNED K~}ca'{~LATIN SMALL LETTER OPEN O~}i utsin', and they are
expected to punish any a'ki{~LATIN SMALL LETTER TURNED T~}a who fail to do their duty. Supposing Min
k'in wa{~LATIN SMALL LETTER TURNED T~}ayin{~LATIN SMALL LETTER TURNED K~}a was selected, the crier would say:
"Ha+! ni'kawasa'e! Ha+, Min k'in' wa{~LATIN SMALL LETTER TURNED T~}a'yin{~LATIN SMALL LETTER TURNED K~}a n'ikawasa'e! Ha+! uca'tsin
tatsi' a'*d*intau', ni'kawasa'e!"
"Halloo, O warrior! Halloo, O warrior, Saucy Sun Carrier! Halloo, it has
been really said that you shall strike the offenders without hesitation, O
warrior!"
The four headmen direct a captain to order a Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acantsi man to lead
the scouts, and subsequently to call on a Sintsa{~LATIN SMALL LETTER TURNED K~}ce man for that purpose,
alternating between the two sides of the camping circle. There are thus
three grades of men engaged in the hunt--the ordinary members of the
soldier gentes, the aki{~LATIN SMALL LETTER TURNED T~}a, and the wapa{~LATIN SMALL LETTER TURNED K~}ca{~LATIN SMALL LETTER OPEN O~}i utsin.
Should the Osage be warring against the Kansa or any other tribe, and one
of the foe slip into the Osage camp and beg for protection of the Tsi{~LATIN SMALL LETTER OPEN O~}u
wacta{~LATIN SMALL LETTER TURNED K~}e (chief), the latter is obliged to help the suppliant. He must send
for the Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Tse {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse (leaders), whom he would thus
address: "I have a man whom I wish to live. I desire you to act as my
soldiers." At the same time the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e would send word to the
Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e, who would summon a Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e and a Han{~LATIN SMALL LETTER TURNED K~}a utacantsi to act as
his soldiers or policemen. Meantime the kettle of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e was
hung over the fire as soon as possible and food was cooked and given to
the fugitive. When he had eaten (a mouthful) he was safe. He could then go
through the camp with impunity. This condition of affairs lasted as long
as he remained with the tribe, but it terminated when he returned to his
home. After food had been given to the fugitive by the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e any
prominent man of the tribe could invite the fugitive to a feast.
The privilege of taking care of the children was given to the Tsi{~LATIN SMALL LETTER OPEN O~}u
wacta{~LATIN SMALL LETTER TURNED K~}e and the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e, according to Saucy Chief. When a child (on
the Tsi{~LATIN SMALL LETTER OPEN O~}u side) is named, a certain old man is required to sing songs
outside of the camp, dropping some tobacco from his pipe down on the toes
of his left foot as he sings each song. On the first day the old man of
the Tsi{~LATIN SMALL LETTER OPEN O~}u (wacta{~LATIN SMALL LETTER TURNED K~}e?) takes four grains of corn, one grain being black,
another red, a third blue, and a fourth white, answering to the four kinds
of corn dropped by the four buffalo, as mentioned in the tradition of the
Osage. After chewing the four grains and mixing them with his saliva, he
passes them between the lips of the child to be named. Four stones are put
into a fire, one stone toward each of the four quarters. The Tsi{~LATIN SMALL LETTER OPEN O~}u old man
orders some cedar and a few blades of a certain kind of grass that does
not die in winter, to be put aside for his use on the second day. On the
second day, before sunrise, the Tsi{~LATIN SMALL LETTER OPEN O~}u old man speaks of the cedar tree and
its branches, saying, "It shall be for the children." Then he mentions the
river, the deep holes in it, and its branches, which he declares shall be
medicine in future for the children. He takes the four heated stones,
places them in a pile, on which he puts the grass and cedar. Over this he
pours water, making steam, over which the child is held. Then four names
are given by the headman of the gens to the father, who selects one of
them as the name for the child. Meantime men of different gentes bring
cedar, stones, etc, and perform their respective ceremonies. The headman
(Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e?) takes some of the water (into which he puts some cedar),
giving four sips to the child. Then he dips his own left hand into the
water and rubs the child down the left side, from the top of the head to
the feet; next he rubs it in front, then down the right side, and finally
down the back. He invites all the women of his gens who wish to be blessed
to come forward, and he treats them as he did the infant. At the same time
the women of the other gentes are blessed in like manner by the headmen of
their respective gentes.
THE IOWA
The Iowa camping circle was divided into two half-circles, occupied by two
phratries of four gentes each. The first phratry regulated the hunt and
other tribal affairs during the autumn and winter; the second phratry took
the lead during the spring and summer. The author is indebted to the late
Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880
during a visit to the tribe. Since then the author has recorded the
following list of gentes and subgentes, with the aid of a delegation of
the Iowa who visited Washington:
_First phratry_
_Gentes_ _Subgentes_
1. Tu'-nan-p'in, Black 1. Ta'po-cka, a large
bear. Tohin and Ci{~LATIN SMALL LETTER TURNED K~}re black bear with a white
wonane were chiefs of spot on the chest.
this gens in 1880. Tohin 2. Pun'-xa cka, a black
kept the sacred pipe. bear with a red nose;
literally, Nose White.
3. Mun-tci'-nye, Young
black bear, a short black
bear.
4. Ki'-ro-ko'-qo-tce, a
small reddish black bear,
motherless; it has little
hair and runs swiftly.
2. Mi-tci'-ra-tce, Wolf. 1. Cun'-tan cka,
Ma'-hin was a chief of White-wolf.
this gens. 2. Cun'-tan ce-we,
Black-wolf.
3. Cun'-tan qo'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e,
Gray-wolf.
4. Ma-nyi'-ka-qci',
Coyote.
3. Tce'-xi-ta, Eagle and 1. Na' tci-tce', i.e.
Thunder-being gens. Qra'-qtci, Real or Golden
eagle.
2. Qra' hun'-e, Ancestral
or Gray eagle.
3. Qra' {~LATIN SMALL LETTER TURNED K~}re'-ye,
Spotted-eagle.
4. Qra' pa can;
Bald-eagle.
4. Qo'-ta-tci, Elk; now 1. Un'-pe-xa qan'-ye,
extinct. The Elk gens Big-elk.
funished the soldiers or 2. Un'-pe-xa yin'-e,
policemen. Young-elk (?).
3. Un'-pe-xa {~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}re'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e
yin'-e,
Elk-somewhat-long.
4. Ho'-ma yin'-e, Young
elk (?). The difference
between Un'pexa and Homa
is unknown. The former
may be the archaic name
for "elk."
5. Pa'-qca, Beaver. 1. Ra-we' qan'ye,
Probably the archaic Big-Beaver.
name, as beaver is now 2. Ra-{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}ro'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, meaning
ra-we. The survivors of unknown.
this gens have joined the 3. Ra-we' yin'-e,
Pa-ca or Beaver gens of Young-beaver.
the Oto tribe. 4. Ni'wan-ci'-ke,
Water-person.
_Second phratry_
6. Ru'-tce, Pigeon 1. Min-ke' qan'-ye,
Big-raccoon.
2. Min-ke'yin'-e,
Young-raccoon
3. Ru'-tce yin'-e,
Young-pigeon.
4. Oo'-ke,
Prairie-chicken, grouse.
7. A'-ru-qwa, Buffalo 1. Tce-{~LATIN SMALL LETTER TURNED T~}o qan'-ye,
Big-buffalo-bull.
2. Tce-{~LATIN SMALL LETTER TURNED T~}o yin'-o,
Young-buffalo-bull.
3. Tce-p'o'-cke yin'-e,
Young-buffalo-bull-that-is-distended
(?).
4. Tce-yin'-ye,
Buffalo-calf.
8. Wa-kan', Snake. An 1. Wa-kan' {~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}i, Yellow-snake, i.e.,
extinct gens. Rattlesnake.
2. Wa-kan'-qtci, Real-snake, (named
after a species shorter than the
rattlesnake).
3. Ce'-ke yin'-e, Small or young
ceke, the copperhead snake (?).
4. Wa-kan' qo'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, Gray-snake (a
long snake, which the Omaha call
swift blue snake).
9. Man'-ko-ke, Owl. The names of the subgentes have been
Extinct. forgotten.
An account of the mythical origin of each Iowa gens, first recorded by the
Reverend William Hamilton, has been published in the Journal of American
Folk-lore.(7)
The visiting and marriage customs of the Iowa did not differ from those of
the cognate tribes, nor did their management of the children differ from
that of the Dakota, the Omaha, and others.
Murder was often punished with death, by the nearest of kin or by some
friend of the murdered person. Sometimes, however, the murderer made
presents to the avengers of blood, and was permitted to live.
THE OTO
The author has not yet learned the exact camping order of the Oto and
Missouri tribes, though he has recorded lists of their gentes (subject to
future revision), with the aid of Ke-{~LATIN SMALL LETTER TURNED K~}re{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}e, an Oto, Cka{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}oinye, a
Missouri, and Battiste Deroin, the interpreter for the two tribes. These
gentes are as follows: 1, Pa-ca', Beaver; 2, Tunan'-p'in, Black bear, or
Mn-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5,
Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan',
Snake.
THE NI-U'-T'A-TCI OR MISSOURI
This tribe, which for many years has been consolidated with the Oto, has
at least three gentes. It may have had more, but their names have not yet
been recorded. 1, Tu-nan'-p'in, Black bear; 2, Tce-xi'-ta, Eagle,
Thunderbird, etc, in four subgentes: (_a_) Wa-kan'-ta, Thunderbird; (_b_)
Qra, Eagle; (_c_) {~LATIN SMALL LETTER TURNED K~}re'-tan, Hawk; (_d_) Mo'-mi, A-people-who
eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent
addition to this gens, probably from another tribe): 3, Ho-ma' or
Ho-ta'-tci, Elk.
THE HOTCANGARA OR WINNEBAGO
The Winnebago call themselves Ho-tcan'-ga-ra', "First or parent speech."
While they have gentes, they have no camping circle, as their priscan
habitat was in a forest region. The following names were obtained from
James Alexander, a full-blood of the Wolf gens, and from other members of
the tribe:
1. _Wolf gens_--Common name, Cunk i-ki'-ka-ra'-tca-da, or
Cunk-tcank'i-ki'-ka-ra'-tca-da,
Those-calling-themselves-after-the-dog-or-wolf; archaic name,
ce-go'-ni-na, meaning not recorded.
2. _Black-bear gens_--Common name, Honte' i-ki'-ka-ra'-tca-da,
They-call-themselves-after-the-black-bear; archaic name, Tco'-na-ke-ra,,
meaning not recorded.
3. _Elk gens_--Common name, Hu-wan'-i-ki'-ka-ra'-tca-da,
They-callthemselves-after-the-elk; archaic name not recorded.
4. Snake gens--Common name, Wa-kan' i-ki'-ka-ra'-tca-da,
They-call-themselves-after-a-snake; archaic name not recorded.
5. _Bird gens_--Common name, Wa-nick' i-ki'-ka-ra'-tca-da,
They-call-themselves-after-a-bird; archaic name not recorded. This gens is
composed of four subgentes, as follows: (_a_) Hi-tca-qce-pa-ra, or Eagle;
(_b_) Ru-tcke, or Pigeon; (c) Ke-re-tcun, probably Hawk; (d)
Wa-kan'-tca-ra, or Thunderbird. The archaic names of the subgentes were
not recorded.
6. _Buffalo gens_--Common name, Tce' i-ki'-ka-ra'-tca-da,
They-call-themselves-after-a-buffalo; archaic name not recorded.
7. _Deer gens_--Common name, Tca' i-ki'-ka-ra'-tca-da,
They-call-themselves-after-a-deer; archaic name not recorded.
8. _Water-monster gens_--Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da,
They-call-themselves-after-a-water-monster; archaic name not recorded.
Some of the Winnebago say that there is an Omaha gens among the Winnebago
of Wisconsin, but James Alexander knew nothing about it. It is very
probable that each Winnebago gens was composed of four subgentes; thus, in
the tradition of the Winnebago Wolf gens, there is an account of four
kinds of wolves, as in the corresponding Iowa tradition.
The Winnebago lodges were always built with the entrances facing the east.
When the warriors returned from a fight they circumambulated the lodge
four times, sunwise, stopping at the east just before entering.
THE MANDAN
The Mandan tribe has not been visited by the author, who must content
himself with giving the list of gentes furnished by Morgan, in his
"Ancient Society." This author's system of spelling is preserved:
1. Wolf gens, Ho-ra-ta'-mu-make (Qa-ra-ta' nu-man'-ke?).
2. Bear gens, Mae-to'-no-maeke (Ma-to' nu-man'-ke).
3. Prairie-chicken gens, See-poosh'-kae (Si-pu'-cka nu-man'-ke).
4. Good-knife gens, Tae-na-tsu'-kae (Ta-ne-tsu'-ka nu-man'-ke?).
5. Eagle gens, Ki-tae'-ne-maeke (Qi-ta' nu-man'-ke?).
6. Flat-head gens, E-stae-pa' (Hi-sta pe' nu-man'-ke?).
7. High-village gens, Me-te-ah'-ke.
All that follows concerning the Mandan was recorded by Prince Maximilian
in 1833. Polygamy was everywhere practiced, the number of wives differing,
there being seldom more than four, and in general only one. The Mandan
marriage customs resemble those of the Dakota and other cognate peoples.
When a child is born a person is paid to give it the name chosen by the
parents and kindred. The child is held up, then turned to all sides of the
heavens, in the direction of the course of the sun, and its name is
proclaimed. A Mandan cradle consists of a leather bag suspended by a strap
to a crossbeam in the hut.
There are traces of descent in the female line; for example, sisters have
great privileges; all the horses that a young man steals or captures in
war are brought by him to his sister. He can demand from his sister any
object in her possession, even the clothing which she is wearing, and he
receives it immediately. The mother-in-law never speaks to her son-in-law,
unless on his return from war he bring her the scalp and gun of a slain
foe, in which event she is at liberty from that moment to converse with
him. This custom is found, says Maximilian, among the Hidatsa, but not
among the Crow and Arikara. While the Dakota, Omaha, and other tribes
visited by the author have the custom of "bashfulness," which forbids the
mother-in-law and son-in-law to speak to each other, no allowable
relaxation of the prohibition has been recorded.
THE HIDATSA
Our chief authority for the names of the Hidatsa gentes is Morgan's
"Ancient Society." Dr Washington Matthews could have furnished a corrected
list from his own notes had they not unfortunately been destroyed by fire.
All that can now be done is to give Morgan's list, using his system of
spelling:
1. Knife, Mit-che-ro'-ka.
2. Water, Min-ne pae'-ta.
3. Lodge, Bae-ho-hae'-ta.
4. Prairie chicken, Scech-ka-be-ruh-pae'-ka (Tsi-tska' do-hpa'-ka of
Matthews; Tsi-tska' dco-qpa'-ka in the Bureau alphabet).
5. Hill people, E-tish-sho'-ka.
6. Unknown animal, Ah-nah-ha-nae'-me-te.
7. Bonnet, E-ku'-pae-be-ka.
The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and
Matthews, the work of the last writer(8) being the latest one treating of
them; and from it the following is taken:
Marriage among the Hidatsa is usually made formal by the distribution of
gifts on the part of the man to the woman's kindred. Afterward presents of
equal value are commonly returned by the wife's relations, if they have
the means of so doing and are satisfied with the conduct of the husband.
Some travelers have represented that the "marriage by purchase" among the
Indians is a mere sale of the woman to the highest bidder, whose slave she
becomes. Matthews regards this a misrepresentation so far as it concerns
the Hidatsa, the wedding gift being a pledge to the parents for the proper
treatment of their daughter, as well as an evidence of the wealth of the
suitor and his kindred. Matthews has known many cases where large marriage
presents were refused from one person, and gifts of much less value
accepted from another, simply because the girl showed a preference for the
poorer lover. Marriages by elopement are considered undignified, and
different terms are applied to a marriage by elopement and one by parental
consent. Polygamy is practiced, but usually with certain restrictions. The
husband of the eldest of several sisters has a claim to each of the others
as she grows up, and in most cases the man takes such a potential wife
unless she form another attachment. A man usually marries his brother's
widow, unless she object, and he may adopt the orphans as his own
children. Divorce is easily effected, but is rare among the better class
of people in the tribe. The unions of such people often last for life; but
among persons of a different character divorces are common. Their social
discipline is not very severe. Punishments by law, administered by the
"soldier band," are only for serious offenses against the regulations of
the camp. He who simply violates social customs in the tribe often
subjects himself to no worse punishment than an occasional sneer or
taunting remark; but for grave transgressions he may lose the regard of
his friends. With the Hidatsa, as with other western tribes, it is
improper for a man to hold a direct conversation with his mother-in-law;
but this custom seems to be falling into disuse.
The kinship system of the Hidatsa does not differ materially from that of
any of the cognate tribes. When they wish to distinguish between the
actual father and a father's real or potential brothers, or between the
actual mother and the mother's real or potential sisters, they use the
adjective ka'ti (ka{~LATIN SMALL LETTER TURNED H~}t{~LATIN SMALL LETTER OPEN O~}i), real, true, after the kinship term when the
actual parent is meant.
THE CROW OR ABSAROKA
As this tribe belongs to the Hidatsa linguistic substock, it is very
probable that the social laws and customs of the one people are identical
with those of the other, as there has been nothing to cause extensive
differentiation.
It is not known whether the Hidatsa and Crow tribes ever camped in a
circle. Morgan's list of the Crow gentes is given, with his peculiar
notation, as follows:
1. Prairie Dog gens, A-che-pae-be'-cha.
2. Bad Leggings, E-sach'-ka-buk.
3. Skunk, Ho-ka-rut'-cha.
4. Treacherous Lodges, Ash-bot-chee-ah.
5. Lost Lodges, Ah-shin'-nae de'-ah (possibly intended for Last Lodges,
those who camped in the rear).
6. Bad Honors, Ese-kep-kae'-buk.
7. Butchers. Oo-sae-bot'-see.
8. Moving Lodges, Ah-hae-chick.
9. Bear-paw Mountain, Ship-tet'-zae.
10. Blackfoot Lodges, Ash-kane'-na.
11. Fish Catchers, Boo-a-da'-sha.
12. Antelope, O-hot-du-sha.
13. Raven, Pet-chale-ruh-pae'-ka.
THE BILOXI