Traditions of the Arikara :

TRADITIONS OF THE ARIKARA

Collected under the Auspices of the
Carnegie Institution of Washington

BY

-

GEORGE A. DORSEY

Curator of Anthropology, Field Columbian Museum

WASHINGTON, D. C. :

Published by the Carnegie Institution of Washington
1904

CARNEGIE INSTITUTION OF WASHINGTON
Publication No. 17

.1

i

PRESS OF

THE HENRY E. WILKENS PRINTING CO.
WASHINGTON, 0. C.

CONTENTS.

Page.

Introduction 5

1. The Wolf and Lucky-Man Create Land n

2. The Spiders Give Birth to People 12

3. The Origin of the Ankara 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 Ithe Arikara 31

8. The Origin of the Awaho-Bundle People 32

9. Mother-Cora'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 tthe 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. Tihe 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

CONTENTS.

44.

The Fight Between the Ankara 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

5i.

The Coyote and the Artichoke

. . . . 139

C2

The Coyote Rides the Bear

I?Q

3*"

53-

The Coyote Rides the Buffalo

. I4O

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

ICQ

63-

The Dead Man's Country

• • . - 152

64-

The Coyote Who Spoke ito 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

ic6

69

Two-Wolves, (the Prophet

IC7

v/v^.

70.

How the Medicine-Robe Saved the Arikara .

. . - . 159

71.

The Medicine Bear Shield

162

/ A *

72

The Crucified Enemy

i6s

/'*'•

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

7&

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

170

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 Ari-
kara 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 for-
merly 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 gen-
eral were also similar to those of the Skidi. Inasmuch as the author
has prepared a somewhat extended discussion of the Skidi in his in-
troduction to the "Traditions of the Skidi Pawnee," it will not be neces-
sary 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 bun-
dles or altars; but the people have been so intimidated that their re-
ligious 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 Gov-
ernment 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

iTraditions of the Skidi Pawnee, Volume 8, Memoirs of the American Folk-Lore Society, 1904.

5

INTRODUCTION.

the Skidi. This is possibly due to contact with the Mandan, and per-
haps, 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 addi-
tional 'tribes of the Caddoan stock, the usual references to the mytholo-
gies 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 re-
semblances to the traditions of other tribes will, at the same time, be
pointed out. It seems sufficient at present merely to indicate in a gen-
eral 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 pre-
sented 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 n, 12, and 13 is related, in varying versions,
the escape of the Arikara from the buffalo. The fundamental prin-
ciple 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 ac-
count 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

INTRODUCTION. 7

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 widespread 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 medi-
cine-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 re-
ceives 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 cere-
monial calling of the buffalo. The tale also relates to the origin of the

8 INTRODUCTION.

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 ac-
count 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 medicineHmen'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 ab-
breviated 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 istory 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 dis-
astrously 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,

INTRODUCTION. 9

in which the element of superstition or strange beliefs play a promi-
nent 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 experi-
ence of a member of the Bear society.

GEORGE; A. DORSE Y.
CHICAGO, July i, 1904.

TRADITIONS OF THE ARIKARA

1. THE WOLF AND LUCKY-MAN CREATE LAND.*

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 ithe 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.

* Told by Yellow-Bear.

I
12 TRADITIONS OF THE ARIKARA.

2. THE SPIDERS GIVE BIRTH TO PEOPLE.*

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 nad no hair on his
head, and 'he was very dirty all over, and ihe 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 quern ad modum cum uxore concum-
beret. Homo respondit: "Non dicere sed ostendere volumus."
"Recte," dixit Lupus. Cum autem hominem mulieremque conspexisset,
ilium tantum genita'lia esse, itemque mulierem repperit ; quocirca fetorern
emiserunt. Atque uterque de genere araneo fuit.

Deinde Lupus : "Efficiemus ut pulchriores videamini, et concum-
bere 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 medi-
cine. 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 quern ad modum cum uxore concumbere
conveniret, quidque facere oporteret ut liberos gignere posset.
Nisi Lupus hsec fecisset, ut aiunt, nulli de genere humano geniti essent.
Namque ille Araneos docuit quern ad modum concumbere oporteret ut
liberos gignerent. Qui autem ex eis geniti sunt humani fuerunt, unde
homines omnes sunt.

3. THE ORIGIN OF THE ARIKARA.f

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

•Told by Two-Hawks.
fTold by Hand.

THE ORIGIN OF THE ARIKARA. 13

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 know-
ing 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
eaist. 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

14 TRADITIONS OF THE ARIKARA.

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 thalt
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 thalt 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 Bad-
gers, 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
inito 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 Ihe 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

THE ORIGIN OF THE ARIKARA. 15

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 tim-
ber 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

l6 TRADITIONS OF THE ARIKARA.

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 re-
turned 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 iselect 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 c'hief 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

THE ORIGIN OF THE ARIKARA. 17

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 ani-
mals, 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 cere-
monies, 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-quar-
ters, 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."

l8 TRADITIONS OF THE ARIKARA.

4. THE ORIGIN OF THE ARIKARA.*

A long time ago, people lived in the ground. Mother-Corn en-
gaged 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 tinder 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 re-
ceived 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 peo-

•Told by Star.

THE ORIGIN OF THE ARIKARA. IQ

pie." 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 peo-
ple 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 path-
way," The Owl flew through the timber, and there was a pathway.
The people went through the timber, and some of them liked the tim-
ber, and they turned to Mother-Corn, and said, "Mother, we wan? to
stay with the wonderful Owl." So some of the people turned into ani-
mals 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 be-
hind. 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 i's it that you have killed?" The Prairie-
chicken said, "It is an animal that is speckled." Mother-Corn said,

20 TRADITIONS OF THE ARIKARA.

"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. Wihen 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
vStones 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-

THE ORIGIN OF THE ARIKARA. 21

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 step-
ped 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 Whirl-
wind 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

22 TRADITIONS OF THE ARIKARA.

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-Meteonic-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 al-
ways 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 thdr
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 cura-
tive 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 ta'ke
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 con-
cerning these ceremonies, she told them that she was now to go
back to the place where they had came 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

THE ORIGIN OF THE ARIKARA. 23

her in. The people did not understand this, as they kept up the sing-
ing 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 com. 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.

5. THE ORIGIN OF THE ARIKARA.*

In the forgotten days of old there stood unnumbered people in
the dark and gloomy cave down deep in the earth. They were wan-
derers, 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 tlhey 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 up-
wards. 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

*Told by Hand.

24 TRADITIONS OF THE ARIKARA.

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 re-
turned, 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.

The Badger came forward again with his strength and worked
on it, widening the path so that the multitude could march out, one
by one. After his hard labor he went through, but because he was
tired he lay down. He saw the skies, the sun, the mountains and all
that there was on the earth. The sun went down, the stars appeared
and the Night came. The Night saw him there and visited him, but
the animal was asleep. The Night put forth his hands and held the
Badger's hands, touched him on his head and on his neck, then went
on his way. Light came again from the east, the stars disappeared and
the moon also. The Badger awoke from his sleep and saw the sun
rising in the east. He felt satisfied with all he had witnessed. He
turned to the people and told all this to the Mather-Corn. Im-
mediately the Mother- Corn marched ahead and stopped at the open-
ing. The opening was somewhat small, but she tried hard to put her
head through. The next step she went through as far as her legs.
Then she marched out, and all the people followed.

Nesaru from the heavens saw the Mother-Corn and talked to her.
He had his mercy on her and he taught her how she should live. He
gave her power to use in the times of need. The whole multitude cried
for joy. The Mother-Corn started out on a long westward march. All
followed, as in a triumphant procession. After many days of march-
ing they came to a wide expanse of water. There they stood on the
shore. The Fish came and told the Mother-Corn that he would make
way for them. The Mother-Corn gave her consent, because she knew
that the Fish had the power to do so. The Fish went into the waters,
and thus the water parted. The Mother-Corn led, and they all marched
on dry land, but there stood high walls of waters. After a long march
they came to the shore, and the waters came together. This was the
first obstacle they encountered.

They went on their march again, and here they came to their
second obstacle, which was a very thick forest, that no one could go
through. The Owl came and volunteered to make a way for the

THE ORIGIN OF THE ARIKARA. 25

people. So he went and blew down trees, the path was cleared, and
the people all went on. They then came to the third and last obstacle,
which Was a very deep ravine that no man could walk down and up.
Then one bird, the Kingfisher, said he would make the way. So lie
did, and all the people went across. Now they went on. They came
to an open prairie. Here they saw a buffalo, a very large animal,
whose horns seemed to reach to the sky. The people were amazed,
and were very much afraid of him. They could find no way to kill
him. But the Mole, the Skunk, and the Badger agreed to work to-
gether once more. The Mother-Corn was willing to let them do so.
The Fish also said that he would be the 'one to kill the animal. Where
the animal stood there was a very beautiful lake where he had always
gone to get his drink. The three went and worked under the surface
of the earth. They made many holes all around the animal. The
three returned, after they had made all the ground loose about the
animal. The animal started, and went toward the lake for water,
while the people watched, to see what would happen to him. He
came to the shore, and while he was drinking the Fish went up into
his mouth and into his throat and into his stomach. Inside, he worked
with his fins and cut the animal very badly. The animal ran, then got
into the loosened ground. Finally he fell, bled and died. The Fish
then came out. All the people came and were very much surprised
because of the appearance of the animal. They were afraid of him,
so they worshiped him. The hairs on him were grass. The horns
on him were trees, with thick bark. The end of his nose was a big,
black sunflower. Most of his outside appearance was in the form of
Mother-Earth. The blood from the buffalo sank down into the earth,
was hardened and became a stone, and from this stone later on they
made their pipes. They butchered the buffalo and divided his flesh
among the different sacred bundles in different villages. They counted
and kept all the joints in the animal, and they are preserved in the
bundles.

Then, again, they went on westward, and after many days they
stopped, and separation took place. The Mother-Corn called a council,
and they all met together. The fowls, fishes, and animals all agreed
that they would separate from the people. They gave as much power
as they could spare to the Mother-Corn. The Mother-Corn was
very thankful, because she was to get her food from any animal that
she should like. Besides, she was to get all her clothing from them.
At last, the Mother-Corn separated from the animals.

This will give an idea to all how the Arikara originated under
the earth. Yet it seems a mystery to us, and it is for us to solve.

26 TRADITIONS OF THE ARIKARA.

6. THE ORIGIN OF THE ARIKARA.*

A long time ago, when I was about thirteen years old, we heard
that smallpox was coming from the east, so that we all left our village
and went north in order to get away from the smallpox. As we
journeyed west we came to many buffalo. My father and I went to
kill them. My father killed a buffalo cow. Then he called out, with a
loud voice, that he had made a buffalo holy, and called a certain old
man who was then the keeper of a bundle.

The old man came and sat down with us. He rilled his pipe and
smoked to the different gods in the heavens. After smoking he pulled
up some wild sage and waved it upon the buffalo. After this he took
his knife and cut the skin of the buffalo. Then we all helped skin the
buffalo. After we had skinned it, the old man took his knife and took
the meat from the back. Then he took the tongue out and carefully
cut the meat from the tongue, breast, heart, and lungs. He carefully
laid the meat, heart, tongue, and lungs aside, and said, "These things
are holy. The rest of the meat I will take home and divide among
other old men. You take the meat, tongue, heart, and lungs and jerk
it and dry it and when we get to our village we will have the cere-
mony." The holy meat was jerked amd dried. My people took care
of it, so that it was very fine. When we returned to the village this
meat was put upon my back and some upon the back of my father,
and we started for the priest's lodge.

The bundle had been taken down by the woman who had charge
of the bundle and placed in the west of the lodge. The women had all
left the lodge. We entered the lodge. We were then told to take
seats by the priest. The tying of the bundle is peculiar, for it is not a
common tie. The man who untied the bundle was told to notice the
tie closely so that he could tie the bundle up again in the same way.
The bundle was untied and the things inside were spread out, the
priest being particular to place the four animals that brought the
people out from the earth. They were the bear, badger, mole, and a
tiny mouse with a long nose. There were all kinds of birds in the
bundle. There were also two pipes in it. One of the pipes was black,
the bowl also being black. The bowl of the other pipe was red, the
stem was white, and many bird feathers were tied along the pipe stem.
The only thing tied upon the pipe was a white shell. The priest took
the gourds, and told the errand man to invite four men and four women
into the lodge. The women were placed according to the four world

*Told by Bear's-Tail.

THE ORIGIN OF THE ARIKARA. 27

quarters. Hoes made of the shoulderblade of a buffalo were given
them. The four men were also placed by the women, and these men
were given bow and arrows. The four old men now took up the
gourds and the four men and women danced. This was continued
until all the songs were sung. The women and men placed their im-
plements at the altar, then went out.

Before the ceremony, many presents were given — such as ponies,
blankets, buffalo robes, calicos, guns, etc. Some of these things were
given to the old men, who sat on each side of the entrance. Most of
the presents were given to the priest, who made offerings of willow
sticks to the gods. After this, he told us the origin of the bundle and
of our people :

A long time ago, Nesaru made people. They were giants. They
displeased Nesaru, and he sent mighty 'heat upon these people, so that
they turned into stones — such as we now find in the earth. This is
why we call stones our grandfathers, for stones really are people,
who were once wonderful and powerful.

Again, Nesaru made people. This time they were small, but were
wonderful. They also displeased Nesaru, so that he sent word to all
the animals to hide ; that <he was going to make the water rise from
the earth. The animals held a great council, and it was decided to
take most of the people under the ground with the assistance of the
Badger, the Mole, and the long-nosed Mouse. The Fox was to act
as runner and errand man.

The people lived under the ground for many years. These animals
did not like to see the people live under the ground, so the Badger,
the Mole, the long-nosed Mouse, and the Fox assembled. This means,
not one Bear, one Badger, one Mole, one Mouse, and one Fox, but many
of each kind. The animals decided to dig through the earth upwards,
and see what kind of land there was above. So the Bears dug, but
they all gave out. The Badgers dug and they gave out. The Moles
then dug and they gave out. The little Mice then dug until they dug
through the earth. Then they went back, for their noses were worn
sharp.

When the Mouse came back the other animals saw that his nose
was worn sharp. The Mouse said: "From this day on, my people
will have long, sharp noses on them, so that people will know that
through the long-nosed Mouse they came out from the ground."

The Mole was the first one to stick his head out and see the bright
sun. He was blinded. He went back into the ground, and to the
animals. He told of the brightness outside of the earth, that he had

28 TRADITIONS OF THE ARIKARA.

been blinded. So it was decided by the animals that the Mole should
always stay under ground and should never see the sun. The Mole
was satisfied, so he always stayed under the ground.

The next to go through was the Fox. The rays of the sun now
entered the hole, and the Fox could see, but he could not get through.
So the Badger dug away until he dug through. The Fox went again,
and crawled out of the ground. He made a loud shout, like a man.
The Fox ran around through the country and returned to the people
and reported what he had seen outside on the earth.

The animals were all satisfied. They all said, "We will lead these
people out, so they can live upon the land, where they can see the sun,
moon, stars and heavens." The Bear was told by the long-nosed
Mouse to make the hole larger. The Bear went to digging. The people
followed. The people did not have any clothing on, neither did they
have anything to eat. They did not know how they lived under ground.
The Bear made the hole larger, so that there was light where the
people were. The long-nosed Mouse went out first, then the other
animals followed, then the people followed out.

The people were now standing upon the ground. They did not
know which way to go. But there was a woman who seemed to know.
She did not speak to the people. She told a man that she was not a
real woman, that she was a grain of corn, and that she had understand-
ing of what they were to do. She told the man that they were upon an
island in big waters, that they were put there so that they could dig
through the earth and could get out.

These people who were taken under the ground by Mice were
grains of corn. Now they had turned to people. The long-nosed
Mouse now spoke to the woman, and said, "Some of the people will
have to remain in this water, for we can not cross this big water unless
some do." The Mouse then told a man to get into the water. When
the man got into the water he turned into a long gar-pike. It now
swam across the big water, but failed to reach the land. So the
Mouse commanded one of the women to get into the water and to
swim and join the gar-pike in the water. Now, there was a bridge
across the big water. The two fish became tired and gave way, so
that some of the people fell into the big water, and turned into fish.
The others went on.

After they had gone upon the mainland the people began to pick
up flint stones and use them to cut with. But another thing happened :
There was darkness upon the earth. Some of the people could see
plainly in the dark. These people did not know what to do, but the

THE ORIGIN OF THE ARIKARA. 29

Mouse led the people through the darkness, and led them out from
the thick timber. The people who were left in the timber turned to
Owls.

The people went out of the timber and again there was trouble,
for there was an earthquake. The land opened, and took some people
into the ground. It left a deep chasm, so that the people were not
able to move on. The Bear went to the chasm and made isteps on
each side, so that the people went down and climbed up on the other
side.

Now they traveled west. Again there was trouble. Thick timber
was in the way. The Mouse called on the gods. A Whirlwind came
and made a pathway through the timber. The Whirlwind did not
hurt the people, although it was mad, for the powers had not called on it
for help.

Now they went on until they came to muddy water, in what is
known as "Pawnee" country. Here they found many things to wear
and to eat. The first bow was then made. The long-nosed Mo-use
died and the people skinned it, leaving the skull in the skin. The Bear
then died, and its skull was ialso taken from it. So also with the Mole,
the Badger, and the Fox. These were wrapped up in a bundle and
when the Pawnee invited them to attend the bundle ceremony they went
and received their ceremony. Mother-Corn and also a ceremony were
given to them. All the bundles received their rituals, each being differ-
ent from the others.

While they had their village here the Arikara dressed the ear of
corn as a woman. They went down to the River and threw it in, the
old men singing, "Mother, you are going to the island in the big water,
where we came out. Find out for us what we are to do, and how we
are to live. Come back to us and tell us how it was that we came
here." The corn drifted down the stream and disappeared.

Many years afterwards the Arikara were living on the Muddy
(Missouri) River, when, in the fall, there came a strange woman into
the lodge where they were having a bundle ceremony. The people
took no notice of the woman. The woman left the lodge and went
to another lodge and took her seat under the bundle. The people in
this lodge fed her, but they did not notice her any more than to feed
her, as they would feed any other woman. She left and went to
another bundle lodge, always taking her seat under the bundle. She
went to all the bundles, but none of the people noticed her. She went
to the last bundle, and as she entered, the people noticed her as a
strange woman.

30 TRADITIONS OF THE ARIKARA.

She went to the altar and sat down under the bundle. T;he old
man was told that a strange woman had come in. The old man took
notice of her and recognized her. The old men were gathered and
the ceremony that the people got from Muddy-River country was per-
formed.

This woman was sitting in front of the bundle. When the cere-
mony was gone through, the woman spoke, and said : "I have re-
turned. I found out that you people came out from the ground. You
met obstacles. You came through by the aid of the animals. You
went to a strange country. You met difficulties. You overcame them
by the power of the animals. It was all done through me, for the four
world quarter gods are my father. I prayed to the gods and to Nesaru
for help for you, so that your people would live. You threw me into
the river and asked me to return. I have come to you again. I shall
hereafter come to you in dreams, and tell you about these things that
are in this bundle. I will be present with you always. I shall leave
you words. Now, before I go to my fathers in the heavens, I want
to tell you to tie me upon the bundle and give presents to it by clothing
the ear of corn. In all of your ceremonies, always offer it some corn
and meat. It will always gladden me to receive anything you people
eat. I must go."

The woman disappeared, and there, where she sat, lay an ear of
corn. People saw the corn. Other old men were sent for, so that
they might also get an ear of corn to tie upon their bundles. But the
people all blessed themselves with the corn that the woman had turned
into. The people tied ears of corn upon their bundles. Some tied
hides upon the corn and hung them up on the walls. This was done
for the people who 'had given buffalo meat to the bundles.

So the old woman disappeared; but the old men in the tribe
claimed that the woman came to them in their dreams and taught
them songs and how to make sacrifices of dried or fresh buffalo meat,
and also the smoke ceremony.

THE ORIGIN OF THE ARIKARA. 3!

7. THE ORIGIN OF THE ARIKARA.*

I sacrificed several buffalo to Mother-Corn. I used to sit and
listen to the songs. Finally the old men gave me a seat with them, so
I learned to sing the bundle songs. The old men then told us this
story :

A long time ago, the Arikara lived under the ground. There were
four animals who looked with pity upon the people, and these animals
agreed to take the people up on top of the earth. These animals were
the long-nosed Mouse, the Mole, the Badger, and the Fox. The Fox
was the messenger to the people to tell them of what the animals were
doing. The Mole was the first to dig. He ran back, for he was
blinded by the brightness of the sun. The animals went out. The
people came out of the earth, the Fox being in the lead. As the people
were coming out there was an earthquake. The Arikara came out.
The other people were again held fast by the earth.

These people who came out from the ground then journeyed
west. They came to a place where the earth shook, so that there was
a chasm or a steep bank. The people waited and cried. The Badger
stepped forward and began digging, so that it made a pathway for the
people. The people went across this place, and continued their journey.

All through the journey Mother-Cora was absent, for she had gone
into the heavens to ask the gods to let the people live. The obstructions
that the people met were wonderful powers. This strange being was
known as Sickness (Natogo). After all the people had passed the
first obstacle they sat down and gave thanks and made offerings to
the gods.

Again they went upon their journey, and it stormed. In front of
them was a river. They could not cross it, for it was very deep; but
a Loon was sent by the gods. The Loon came to the -people, and said :
"Your mother is traveling in the heavens to help you. I was sent
by the gods to open up this river, so you could cross and go on your
journey." The Loon flew across the river, flew back, then dived and
came out on the other side of the river. The river was opened ; it banked
up on each side ; the people crosssed over and the waters came together
again. Some people were left on the other side.

Again they journeyed, and they came to a place where Mother-
Corn stopped and said: "The big Black-Wind is angry, for we did
not ask it to come with us, neither did we make it one of the gods to
receive smoke. But," said Mother-Corn, "the Black-Meteoric-Star

*Told by Four-Horns.

32 TRADITIONS OF THE ARIKARA.

understands this storm; it will help us." Mother-Corn went on, and
said: "Here we are. We must hurry, for the big Black-Wind is
coming, taking everything it meets." "There is a cedar tree. Get
under that cedar tree. Get under that cedar tree," said Mother- Corn.
"The Black-Meteoric-Star .placed it there. The Star stands solid, for
its right leg is cedar; its left leg is stone. It can not be blown away.
Get under its branches." So the people crawled under its branches.
The Black- Wind came and took many people, notwithstanding.

The people came out, and they went on. They came to another
difficulty — a steep mountain bank, and they stopped. The Bear came
forth, and said, "I will go through this place first.'" So the Bear went
to digging steps for the people. Steps were made on both sides and
the people went across.

After they had been gone for some time, a Dog came up, and said :
"Why did you people leave me behind? I shall be the one that you
shall kill, and my meat shall be offered to the gods. I shall also fix
it so that all animals shall make great medicine-men of you. My
father is the Sun. He has given me all this power. I will give my
power to all animals, then I will stay with the people, so they will not
forget my promise to them." The people were thankful to the Dog.

8. THE ORIGIN OF THE AWAHO-BUNDLE PEOPLE.*

We were told by old people that our people came out from the
ground. There were some people who came out from the ground, for
there was an earthquake. Some of the people were thrown out and
put upon the surface of the earth. There were some who were cut
off, so there was crying, wailing, and many noises. The heavens heard,
saw the people's distress, so the heavens sent Mother-Corn to them.
When she came to them, under the earth, she had a robe about :her
shoulders. This robe was painted red. There were upon the robe
five moons and one star.

The people rejoiced when they saw Mother-Corn. She told them
that she had come to lead them out from the earth ; that on her robe she
had had pictured the gods who had sent her and promised her help.
She then turned around and spoke to the gods, asking them to make
a way for the people to get on the earth. For several days the people
waited, but no help came. At last a Badger came out, and said,
"Mother, I will make a way for the people." So the Badger began

*Told by Hawk.

THE ORIGIN OF THE AWAHO-BUNDLE PEOPLE. 33

to dig and dug through the earth. The Sun saw the Badger come
out, and said, "It is well. I will make your head black ; also your fore
legs, so that all people and animals will know that you are the one
who dug for the people ; and you shall also be a great burrower."

The people came out from the ground, led by Mother-Corn. The
people were facing west, and then they walked westward. As they
went on, they came to thick timber. They stopped. Crying and wail-
ing went up from the people. Mother-Corn lifted up her voice to
heaven, but there was no help. Out from the company flew a Screech-
Owl, who said, "Mother-Corn, I will make a pathway for your people."
The Owl flew through the timber, and made a pathway, so that the
people could go through. The Owl and the Whirlwind are enemies.
The Whirlwind left sickness, while the Owl gave roots and herbs to
cure diseases.

The people went on farther, and a cry was raised, — "He is com-
ing! He is after us!" It was a wonderful animal, known as "Cut-
Nose." This was an animal that had been a man, and he had gotten
away from the people, but he was now trying to kill these people.
His horns were long, and they seemed to touch the heavens. The
people ran until they came to a chasm which they could not cross.
Mother-Corn called on the heavens for help. The people began to
cry and wail. For seven days the people stood. At last a bird came,
and said, "I will do my part." The bird flew through the bank, and
came out on the other side. The Mole then came and tried, but did
not succeed. Now the Badger was again called on, and he it was
who made the banks to fall on each side, so that the people crossed.

After the people had crossed, there was rejoicing; but as they went
on they came to another obstacle. There was wide, thick ice and deep
water. Birds of every description tried to make a way for the people,
but jtfaeir power failed them. The birds faced the ice and water, but
with no result. Up in the heavens was seen a bird that circled around
until finally it flew downward and struck the waters, and it broke the
ice. As it came towards the people, the bird said: "Mother-Corn,
I shall make a way for your people. They shall cross this big lake and
they shall continue the journey." The Loon then dove, and wherever
it went, the ice and the water were thrown far away. There was now
dry land, so that the people crossed over.

The Loon spoke to Mother-Corn, and said : "This is your last
obstacle. You shall meet no more." Mother-Corn began to teach
the people ceremonies and rituals, after they had crossed, even giving
the people things to put in bundles. When the things were together

34 TRADITIONS OF THE ARIKARA.

the people went through a ceremony. Corn was lacking for Mother-
Corn, and Mother-Corn herself said : "Let us wait till to-night. You
shall have a Mother-Corn, and you shall wrap 'her in a bundle. She
will hear your prayer, and she will keep you from diseases and give
you plenty in your fields." That night Mother-Corn disappeared ; but
under the bundle was an ear of corn wrapped in a robe that Mother-
Corn had had. She had taken and washed it with sweet flowers.

As they went on they found where the other bands had camped.
They picked up and ate what meat had been offered as a sacrifice to
the gods.

"Awaho" means "left," "deserted," for this band was left, and was
the last people to come out from the ground. So they were called
"Awaho."

The other bands had gone ahead a long distance. When the
Awaho band reached the place where the other bands had camped,
they found bits of meat that had been offered to the gods. This is the
way the people secured their food.

When the Awaho people made a sacrifice of meat they took a
piece off and buried it, eating what remained. The ceremony of bury-
ing the piece of meat was to teach the others that this band was at
first covered up and was under the earth. These last people, the Awaho,
who came out from the earth, knew all the ceremonies and taught
them to the others. As they went on, these people were attacked by
enemies and they were nearly all killed; but the keeper of the bundle
hid it under a bank. The bundle was wrapped up with calfskin. After
the people had gone into camp, the women begged that they might get
the bundle. So a man went with them, and they got the bundle. A
ceremony was performed to purify the contents of the bundle. A
wooden bowl of water and a bundle of yellow flowers were used to
cleanse the sacred objects. The flowers were dipped into the water;
then they shook the flowers over the fire and dropped a few drops;
then the flowers were made to touch the contents of the bundle. The
people then ran down to the river and bathed. The next day sacrifices
of meat were made, for now the people and the bundle were cleansed.
These were the first ceremonies given by these people.

We are told by old people that Nesaru made the people ; that the
people were bad, and that they were destroyed. But Nesaru made some
animals to take kernels of corn under the ground. These kernels had
been people, and were turned to corn by Nesaru. In this way the
people lived under the earth for many years. This is why the animals
brought them out from the ground and why they were led, with the

MOTHER-CORN S VISIT TO THE ARIKARA. 35

consent of the other gods, by Mother-Corn, who was sent by a god
in the heavens, who had a field of corn.

9. MOTHER-CORN'S VISIT TO THE ARIKARA.

Many, many years ago the Arikara, according to their traditions,
were journeying west, when they were told by Mother-Corn, who had
led them out of the ground, that in time they must dress her up and
put her into the river; and, as they should put her into the river, the
priest should say, "Mother, make haste and return to us." For many
years the Arikara continued to journey west, until at last they made a
permanent village of earth lodges upon the Missouri River, opposite
the city of Washburn.

The old men thought that it was now time to send Mother-Corn
down the stream. She was to go to the place from whence the Arikara
originally had come, and if there were rituals and ceremonies or
medicines that .had been left behind, Mother-Corn was taken from the
bundle and painted. A dress of tanned buffalo hide was wrapped and
tied about the middle of the Mother-Corn.

While the painting and dressing of Mother-Corn was going on,
the crier went through the village, telling the people that Mother-Corn
was going to leave them for a period of time ; and that she was going
to the place from whence their forefathers had come; and that the
Arikara people must all bring old moccasins for their little children;
and that these must be placed with Mother-Corn, so that she might
carry the old moccasins to the place whence the people had come, so
that the young ones might grow up in life as the Arikara people had
grown through their journey, meeting different obstacles, and finally
settling down into a village; that the children might grow up; that
although difficulties might beset their daily walks, they might overcome
them by the power of Mother-Corn, and grow up to be strong men
and women.

[Rituals were now recited by Standing-Bull, which were the same
as those recited when they were painting the chief.] After the reciting
of the rituals the people took up Mother-Corn and took her down to
the river. All the people turned out to witness the act. But before
the priests threw Mother-Corn into the river, her head upstream and
her feet downstream, the children's moccasins were tied about her
waist. The people offered their prayers to Mother-Corn, and after

"Told by Standing-Bull.

36 TRADITIONS OF THE ARIKARA.

praying they all began to cry. But Mother-Corn had disappeared in
the Missouri River, and had gone with the current.

Many years afterwards, a woman returned to the village of the
Arikara, and as the bundle ceremonies were being given the woman
visited these ceremonies. At last, when she visited one ceremony, a
man recognized her as Mother-Corn. He placed her under the bundle.
She let them know that she was Mother-Corn, and she taught them
many ceremonies and songs that night, and she said that she always
would be present with them; that she would never forget them; and
that the gods in the heavens had promised her and her people length
of life. That night Mother-Corn disappeared, and she has never been
seen since.

10. MOTHER-CORN'S VISIT TO THE ARIKARA.

In olden times during time of need, it was the custom of the Ari-
kara to have a ceremony in which some old man would make offerings
to the gods and to the Mother-Corn. It seems that in this ceremony all
the old men who were offering smoke wanted the Mother-Corn to come,
so that they might have plenty of corn, for it was planting season.

Mother-Corn was pleased .to have smoke with the people. She
started from the east to visit these people, aind came to many other
camps, and finally came to these people. She went into the medicine-
lodge, 'and all the people followed her in. She spoke to them and the
people cried for joy. The woman was pretty. The people brought her
all kinds of food, but she would not eat. She told them the only thing
she could eat was a bird, such as a chicken or duck. She stayed with
the people many days and taught them many lessons. But the people
were mow hungry for meat, for the buffalo roamed far away from them.
They had plenty of corn, and yet they liked to 'have meat, but all the
animals were now scarce. One wise old man took a sacred pipe and
laid it before the Mother-Corn for an aid, because he knew that she
had all power from Nesaru.

Mother-Corn was much pleased to smoke with them and to offer
smoke offerings to the father. Then s!he asked certain women to make
moccasins for her, and they did so. The people gathered together in
the medicine-lodge, while Mother-Corn sat on the altar. She put on
one pair of moccasins and arose. She walked very slowly and when
she had gone about twenty steps her moccasins were worn out. Then

*Told by Hawk.

HOW THE PEOPLE ESCAPED THE BUFFALO. 37

she sat down, put on another pair and walked again. When she had
walked about twenty steps her moccasins gave out again and she tried
the third pair, but they too wore out. She put on the fourth pair, and
that pair brought her back to the altar. Her walk around the fire-
place meant that she had walked a long way off in the west, and that
the way was very hard. At last ishe told the people that she had seen
some buffalo; that in four days they were to be seen. The men
watched every day after that, and early in the morning of the fourth
day the buffalo were seen.

The men went out and killed many buffalo on that day and there
was plenty of meat. Thus, much respect and honor was paid to Mother-
Corn. After some days another party went on a buffalo hunt, but
Mother-Corn stayed with those who stayed in the village. It was not
many days until enemies attacked the village. But what few men
were there fought very hard, and at last (they were driven out of the
village. They took Mother-Corn out of the medicine-lodge, but before
she escaped she was killed, causing great grief among the people. The
Arikara were defeated on that day. They took Mother-Corn and
buried her. From the place where she was laid, grass, weeds, bushes,
trees, and almost everything sprang up. When the people who had gone
out on the buffalo hunt came back they were much grieved and troubled
on account of the loss of Mother-Corn.

11. HOW THE PEOPLE ESCAPED THE BUFFALO.*

A long time ago, when the people came out through the ground,
a woman led them through the country. This woman was known as
"Mother." The people were human beings, and they had among them
all kinds of animals, except the buffalo. The people traveled over the
land, and as they went by a large lake a monster came out from the
lake, which looked like a buffalo, for it had horns.

The people ran, crying that this animal was coming. They said
this animal was what they called "Cut-Nose". The animal kept coming,
and at the same time there seemed to come out from under him buffalo.
The buffalo caught up with them and they killed some of the people.
The people made canyons behind, so that the buffalo could not cross,
and thus they escaped the buffalo at this time.

While they were going on, a Whirlwind came. The people prayed
to Mother to help them, and she turned around and told them to give

*Told by Hawk.

38 TRADITIONS OF THE ARIKARA.

presents and smoke to the Whirlwind. The Whirlwind scattered some
of the people over the country. The crowd went on again.

While they were going on, again a noise was heard from behind
and the people said, "The buffalo are coming after us again, and Cut-
Nose is in the lead." The people ran until they came to a big timber,
which was very thick. The Owl came, and tried to make a path for
the people through the timber, but he failed. The people cried for help.
The Badger worked a little, digging through the ground, but it also
failed. The people then looked around for help. The Coyote and the
Dog came, and they opened a way through the timber.

These people went on, and again they looked around, and they
saw the buffalo coming on again. The buffalo ran after the people,
Cut-Nose with them, and they began to kill the people. The people
came to deep waiter. There was no crossing, and the buffalo were
killing them. They called on the Mother for help. The Dogs came,
and said, "We will try to make a pathway through this water for
the people," but the Dogs failed. The Loons came. They made an
opening through the waters, and the people passed through, and the
buffalo were left on the other side.

The people after crossing this big water went on, and again they
looked, and there was Cut-Nose coming with the buffalo. The people
ran. They came to a canyon. The people prayed to Mother to make
a pathway. She called on the Kingfisher, who struck the bank on each
side, but failed. The Mole came, struck the bank, and failed. The
Badger then came and dug on each side of the bank. The banks fell,
and thus a pathway was formed for the people. They went across, and
by this canyon they made their village.

There Mother held ceremonies for the different bundles. Other
people had also received bundles, but no ceremony. The Awaho bundle
people were the last to come, and they were the last to receive all the
ceremonies from Mother, so that these people understood all the cere-
monies. They were known as "Awaho" (Left-Behind), for these
people, it seems, had been left behind when the people had come out
from the ground. So, as the Awaho people went west, following up
the trail, they found, when they reached the camp sites of the other
people, meat offerings to the different gods. There was nothing left
behind by the other people that the Awaho people were afraid to pick
up, 'for they claimed to be under the protection of the gods, and
therefore had a right to all the things that are offered to the gods. So
the word "Awaho" means "Left-Behind." Also, it means that they
may take and cook again, and eat any meat offering to the gods that

WHY THE BUFFALO NO LONGER EAT PEOPLE. 39

has been left behind. Other people who had bundles could not do this.
They were afraid to touch meat that had already been offered to the
gods.

12. WHY THE BUFFALO NO LONGER EAT PEOPLE.*

A young man went into a village in the night, and he heard the
people talking. He could understand their talking, and by peeping
into their tipi, he found out that they were Buffalo people. They were
talking about killing the people. So the young man investigated. He
climbed up on a high arbor that was in front of the tipi, and there he
took hold of a human head. He felt around over the place and he
found human meat. He climbed down from this place, and went to
one of the large tipis, and here the people said, "We will soon <k>
what we are to do. We will get these people out of the ground, and
we will kill them." Now the young man hid.

By the side of the hole where the people were to come out there
was a cut in the side of a steep bank, so that, as the people were coming
out of the hole, the bulls circled around them and drove the people
up into the cut, where they hooked them and killed them. The young
man saw the people, men, women, and children running to the cut,
and as they went they were singing and crying. The people were
coming out from the ground.

The young man felt sorry for the people, so that he went up
among the hills. A strange man met him, and told him all about what
was going on. He said : "These Buffalo have just started to eating
people. I do not like it. Take this bow and these arrows, go to your
home, select many young men and tell them to make bows and arrows.
L/ead them to this place, and kill and 'scatter the Buffalo so that they
will not kill or eat any longer."

The man took the bow and arrows, and the strange man stopped
talking. The man found out that the strange man who was talking to
him was the bow and arrows themselves. The young man then went
to the village. He called many young men together and told them to
make bows and arrows.

When the people had many bows and arrows the man led them to
the place where the people came out from the ground. There the
Buffalo were just trying to make the circle again around the hole, when
these men attacked the Buffalo and commenced to kill them. Some of

*Told by Star.

40 TRADITIONS OF THE ARIKARA.

the Buffalo ran on to where the human meat was, and cried : "Get
some of the meat and place it under your arm so that we can eat it
whenever they let us alone." But the people kept on killing, till they
had scattered the Buffalo out. So they became buffalo and never -ate
the people any more.

The young man saved the people, and these people came out from
the ground and made their home close to the village; but finally the
last people who came out from the ground went south, away around
by the mountains. Later they came back to Dakota, and joined tftieir
brothers again, where they have been ever since.

13. WHY THE BUFFALO NO LONGER EAT PEOPLE.*

A long time ago, while the Ankara lived together in the village,
it was customary to hunt in the spring. The story I am about to tell
was told to me by my father ; for I was very small when this story was
told by the priests :

On one of these hunts, the people failed to find any buffalo.
Women and children began to cry from hunger. The men took long
journeys hunting buffalo, but they could not find any buffalo. At last
the chief was approached by the women and asked to call on the priests
for aid.

The chief then took the sacred pipe from his bundle, filled it and
took it to ithe lodge of the priests of the Knot-in-the-Tree (Critatao)
bundle. The chief priest took the pipe, smoked it, and offered the
smoke to the gods. After smoking, he said : "It is well. We will
open the bundle and call on the gods to help us get buffalo. We will
make an offering of gifts to the gods, so they will send buffalo." The
chief was glad, and went to his own tipi. The chief then called on the
crier to tell all the people to be silent. The priest had his tipi cleaned
and the bundle was taken down and the other priests were sent for.
After the priests were seated and alll the chiefs had entered, the priests
took up the gourds and began to recite a ritual that had been given to
the people by the Buffalo. After the giving of presents — native tobacco,
black handkerchiefs, robes, and blankets — the priests stopped singing.
The chief priest then went out and cut a long pole, brought it to the
lodge and tied gifts upon the pole. The pole was then set in front of
the lodge. Gifts were placed upon the pole for the southeast God, the
southwest God, the northwest God, and the northeast God.

*Told by Snowbird.

WHY THE BUFFALO NO LONGER EAT PEOPLE. 4!

Again a ritual was recited for the buffalo to come. As they re-
cked the ritual the errand man stood by the pole and would strike at
the pole with an ash stick that he had in his hand. "Come, buffalo,"
he would say, at the same time striking the pole. "You spoke to our
people and promised to come when the people were in need of food."
After reciting the ritual the priests recited other rituals.

The buffalo came about three days after the ceremony. The chief
ordered the crier to go through tihe village and let the men know that
a whole buffalo was needed for the ceremony. The men went out, and
a whole buffalo was brought into the ceremonial lodge. All the people
were then invited, and the old priest told the people the following story :

There was a village of Buffalo. They were human, but had 'horns.
When the Buffalo wanted meat they met in a. tipi Where there was the
sacred bundle known as Knot-in-the-Tree. In this tipi a ritual was
recited. It took them four days -and four nights. The third night, the
Buffalo gathered about the tipi where the ritual was recited. The
fourth day, the four Buffalo who sat singing the ritual arose and went
to the side of a hollow cotton wood tree that stood by the side of a steep
bank. By the 'tree was an ash pole. Here the whole village of Buffalo
stood around the hollow tree. Another ritual was recited, then the pole
was taken up and the tree was struck three times. The fourth time,
the people were heard crying, and some were singing. The first to come
out was a man by the name, of Cut-Nose (Kritstaricuts). This man
seemed -to be wonderful, for he always escaped his enemies. Next
came a multitude of people. They escaped and ran over the prairie, the
Buffalo killing them. Cut-Nose ran and returned to the hollow tree
and crawled in, when the flood of people -stopped coming out. The
people were killed, and were taken to the tipis, where they were cut up,
and their meat was placed upon the arbor 'they had built.

In one of these runs there was one boy among the people who was
very handsome. A Buffalo cow chased the boy away out among the
hills, but finally gave him up. The boy kept on running until he came
to a deep ravine. There was a thick bush of dogwood covered with
grapevines, in which the boy hid. Now and then the boy would go
hunting, killing small birds for his food.

One day, as the boy was crossing a ravine, he saw sitting on the
side of a hill a fine-looking woman. The woman's hair was not braided,
and she wore a buffalo robe. The robe looked white. There was a
peculiar look about her that attracted the young man. The woman arose
and started west. The young man followed. Towards evening the
young man came to a bottom land, and there he saw a fine tipi. The

42 TRADITIONS OF THE ARIKARA.

young man went to the tipi, and there in the tipi sat the same woman.
The woman spoke to the young man, and said, "Come in." The young
man went into the tipi and sat down. The young man was hungry,
and looked at the woman pitifully. The woman put her hand under
her robe and pulled out a lump of pemmican. She handed the pemmi-
can to the boy, and the boy ate the pemmican. When he was filled he
hid the pemmican under his arm. The woman spoke to the boy, and
said, "You may lie with me; cover yourself with part of my robe."
So the boy lay down and went to sleep. When he woke up the woman
was sitting by him, but there was no tipi. The woman then talked to
the boy, and said : "I ran after you, but I did not intend to kill you.
My people are Buffalo, and there is a way for them to become real
animals. I selected you to be the one to turn them to buffalo, and then
my people will not eat your people any more. My father is the chief
of the Buffalo, and I learned by listening how your people can be saved.
I want you to go with me to where my people are, and you will learn
how my people kill your people. We must go and pass between the
bulls who are stationed upon high hills. There are four circles of
Buffalo bulls. We will have to pass through these stations unobserved."

They began the journey, and they went between the Buffalo bulls
who were stationed as sentinels. They went through all the circles
of the Buffalo, and now the next thing was to enter the tipi where the
ceremonies were held, for this was the place where the woman's father
lived. The woman covered -the young man with her robe and they
entered the tipi. Some of the Buffalo in the tipi, who were awake, said,
"I smell human flesh," but others said, "It is because we have just had
a killing." So nothing more was said about the smell of human flesh.
The next day the boy was covered with buffalo robes, and, as all of
the Buffalo went out, the boy felt safe.

In the evening the Buffalo came back to the lodge. They were
human, only they had horns and tails. These people brought in fresh
meat and it was the human meat. Now they cooked the meat and ate.
After eating they lighted the fire. It died out, then the girl said, "Let
us go out, I want to show you something." So they went out. The
boy saw arbors everywhere in the village. The girl told him to climb
upon one of these arbors, and he did so. There he saw fresh meat of
human and some bodies not yet cut up. The boy was scared. He told
the Buffalo woman that he did not want to go into the tipi any more.
The woman said : "Now you have seen bodies of people. These peo-
ple eat your people, and for this reason I have brought you here to
help your people, so they can overcome the Buffalo and kill them.

WHY THE BUFFALO NO LONGER EAT PEOPLE. 43

When your people have killed the Buffalo and -have driven them far,
then they will eat of the grass which Nesaru intended that they should
eat." The woman continued, and said : "Then your people will come
out of the ground, and you will teach them the ceremony the Buffalo
used to sing before they went out to kill you. Come, go with me into
the timber. You must make many bows and arrows." So they went
into the timber, and the woman said : "Now you remain here. Do not
be afraid, for the Buffalo are now going to sit and sing the songs, call-
ing your people together where the tree is. Come, now go with me to
where your people come out."

They went, and there stood an old hollow cottonwood tree. Near
its base was a knot where there was a hole. Lying by tihe tree was an
ash stick, about six or seven feet long, and about eight inches in
diameter. "Now," said the woman, "do you see the stick? That stick
is what makes the people come out of that hole. You shall use that
stick, only do as I tell you, and you will be successful. Cut-Nose is
the one who sits at the entrance, so when the Buffalo gather about the
tree, he is the first to come out. He gets away. The Buffalo do not
try to kill him, for he helps the Buffalo."

So the young man lay down in the timber, while the woman re-
turned to the camp. When it was daylight he began to make bows
and arrows. He made many. Every night the woman would come to
visit him. She gave him buffalo meat. Thus the young man stayed
in the timber and kept on making bows and arrows. Often the boy
went into the village with the woman and listened to the singing of the
Buffalo. The woman told the young man to hurry in making the bows,
for it was nearly time for the ceremony to be over, then the Buffalo
would march out where the tree stood. The young man now hurried
to make the bows and arrows. For two days the ceremony was kept
up, the singing continuing all night. The third day the boy had many
bows and arrows completed. The woman came in the night and gave
the boy long sinew strings for the bows. The boy put the strings upon
the bows and now the weapons were completed. The woman took the
boy into the camp, and there he heard singing. At 'the end of every
tenth song the singing was stopped. In a little while the singing would
be resumed. Now the woman told the boy that the next morning
they would have to return to, the timber and bring the bows and arrows.

The next morning they went and brought the bows and arrows and
placed them at the foot of the tree, the bows already strung, and the
arrows with the bows. "Now," said the woman, "as soon as you see
the Buffalo coming towards the tree, you run up to the tree three times,

44 TRADITIONS OF THE ARIKARA.

and you will hear shouting. As soon as you hear shouting, wailing and
screaming, pick up the bows and arrows and give them to the men and
tell them to shoot at the Buffalo. Do not give any bows and arrows
to ithe first man who comes out, for his name is Cut-Nose, and he it is
who helps the Buffalo. Give out the bows and arrows, then pick up
your own and go to killing the Buffalo. As soon as the Buffalo see
that your people are killing them they will run. Keep right after them,
and scatter them as much as possible." The boy placed all the bows
around the tree. Then he and the woman hid under the bank.

As the sun was coming up in the east the rattles were laid down.
Singing was stopped. There was mourning; everybody seemed to be
crying. Then the Buffalo all came to the ceremonial lodge and stood
around until the four priests came out, who walked towards the tree.
The young man jumped out from his 'hiding place. The first man,
wihose name was Cut-Nose, came out with a warwhoop. The people
came up next in the 'hollow tree. There seemed to be a strong current
coming out from the hollow tree, blowing the people up and out of
the tree. But as the people came out, especially men, this young man
picked up bows and arrows, and placed them in the men's hands, and
said : "Make haste ; shoot the Buffalo. Kill them. Do not be afraid
of them." As each of the men came out, the young man handed him
bow and arrows, and told him to shoot and kill the Buffalo. It was
not long until the young man had a large company of men with bows
and arrows killing the Buffalo. As the Buffalo ran towards their vil-
lage some one shouted and said: "Get some of the meat! Carry it
with you, and whenever we stop running we can have something to eat !"
So the Buffalo people ran and picked up 'human meat and each placed
the meat they picked up, under the arm, and ran. The human meat
that they placed under their arms became a part of their flesh, for the
people ran after them so closely that they finally became buffalo. (This
is the reason why the Arikara used to cut the meat from under the
shoulder and throw it away. This meat the Arikara would not eat.)

The young man and the Buffalo woman now went to the tipi of
the bundle and 'took the bundle. The people came back and burned
everything that was in -the village. Then they made a new camp and
the Buffalo woman, who was now married to the young man, taught
the people the songs and ceremony that go with the bundle. So these
people became a part of the Arikara.

When this story is told, everybody keeps quiet.

THE GIRL WHO MARRIED A STAR. 45

14. THE GIRL WHO MARRIED A STAR.*

In olden times, when the people lived upon the Missouri River,
there was a village. In this village there were two girls who, in the
night, slept outside of their lodge on an arbor. As they lay upon the
arbor one night they were talking about the different young men in the
tribe whom they liked. One of them spoke of Liking a certain young
man, while the other girl said she did not like any one of the young
men in the tribe. She looked into the sky. She saw a bright, red star
in the heavens towards the east. She said, "Tihere stands the star I
like, and if that star were here upon the earth I would 'marry him."
The girls then went to sleep.

In the morning they arose and went after water. As they were
coming back, they saw a 'porcupine. The girls ran after it and tried to
kill it. One of them .said she wanted to get the porcupine, for she did
not ihave enough quills to do some of her work. The porcupine got
to a cottonwood tree that was near the river. The girl climbed up after
it. The other girl wanted to go home and get an axe, so that they
might drop the tree down, but this particular girl who had said she
liked the star, said, "No, I can climb." She climbed the tree.

As the girl climbed up the tree the tree grew higher. The girl
disappeared, so the girl on tihe ground went home and told what had
happened. The girl kept on climbing for the porcupine until she
reached another world. When the girl came into the other world she
recognized that she was in a strange country, and she began to cry.

The porcupine had turned into a man. The 'man spoke to the girl,
and said: "Why do you cry? I am the Star that you saw and that
you said you liked. I went down after you. I turned myself into a
porcupine and you came after me, and now you are here in my home."
The girl saw that the man was not young, but middle-aged, though he
was very (handsome. iShe stayed with him and liked him, but the main
kept going away every night. She cried every night, for she wanted to
return to her people.

Many years afterward she gave birth to a male child. When the
child was born his mother found the picture of a star upon his fore-
head. This woman told her husband one time that her .son wanted
some wild turnips and that she wanted to go and dig some. The man
told her that it was very well for her to go and dig these turnips, but
that she must not go to the valleys to dig them, but she must go to
high places. While she was out digging these turnips she thought

*Told by Yellow- Bear.

46 TRADITIONS OF THE ARIKARA.

about her people and she began to cry. Tihen she went to the valley
and dug into the ground to get a turnip. Her digging-stick ran through
the earth. She removed the dirt, looked down, and there saw the
people underneath. She then knew that she was far away from her
people.

She covered the place and began to cry. While she was crying,
she heard the voice of a woman calling her. Tihe voice said, "My
daughter, why are you crying?" She said: "I aim crying for my
people, for they are far away below us. I was brought up by my hus-
band, who is a Star." The woman told the girl not to cry, for she
would help her. She took the girl to h«r cave in the side of a cliff,
and there she confronted her. She told 'her to tell her husband that
when he went to kill buffalo he must take all of the sinews from one
whole buffalo, and that when she got these sinews she must bring them
to her; that she (would make a sinew string that would reach to the
ground below.

The girl went home. She told her husband that she wanted to do
much sewing, and that .she needed sinew, and she wanted him to get
all the sinew that was in a buffalo, so she could have many sinews and
would not have to ask him for any more. The man went hunting. He
killed a buffalo. He took all the sinews he could find. He forgot,
however, to get the two sinews that are in the shoulder blade of the
buffalo. He brought the sinews to his wife, and gave them to her.

One time when the man was away she took the sinews to the old
woman and gave them to her. The old woman was glad. She said:
"Now go to your home, and remain there. I am to make a string, and
when it is complete I shall let you know, so that you then can go to
your people." The girl went home and stayed, but once in a while she
visited the old woman's dwelling place, and she saw the piles of string
that the woman was making. As soon as the old woman had com-
pleted the string she told the girl, and said that the girl must come to
her place when her husband was away. The young girl had also made
a long string of sinew, but it was separate from the string that the old
woman had made. This she carried herself when she went to the old
woman's place.

They now went to the valley, and there dug a hole, large enough
for her with her boy on her back to go through. After this was done
she went to her home, put the child upon her back, covered it with her
robe, then tied the robe about her breast. She went to the place. The
old woman had brought a large-sized stick, which was laid across the
hole, and the sinew was tied to the pole. The girl tied the sinew about

THE GIRL WHO MARRIED A STAR. 47

her body and covered her 'hands with a part of her robe. She slipped
down, down, down the string and after a time she found herself at the
end of the string. The earth was still far away. She took her own
string and tied it to the string that she was tied to. She fastened her-
self to the other string after untying herself from the main string, and
slid down upon it. She slid down until she had reached the end of the
string, and she was at the height of the highest tree from the ground.
She saw that she could not get down, so she made a loop and put her
foot in it so that she stood upon the string, and there she hung.

When the woman's husband came home he found her missing. He
went out to hunt for her. .After a time he came to the place where the
hole was, and there he saw the woman hanging on the string. He
went and took up a little stone, about the size of his thumb. He took
this to the place where the hole was dug. He placed the stone on the
string, then said, "Now I want you to slide down on the string and hit
the woman upon the head and kill her, but do not harm my boy." As
he let go of the stone a sound was heard like that of thunder. The
stone slipped down upon the string and struck the woman on the top
of the head and killed her. As the woman fell down towards the earth
the boy slipped out from the robe upon the back of the woman and
fell on the ground, but was not hurt.

The boy stayed around where the woman was lying, for he was
now about five or six years old. He would go off from his mother dur-
ing the day and in the evening he would come back, crawl under the
robe, and nurse at his mother's breast. He did this for many days. At
last the boy had to leave her, so he went on west from where 'his
mother lay. He came to a patch of squash and also to a cornfield. This
he went through, taking corn from the stalks and eating it raw. He
returned to his mother and sat there.

In the morning, the owner of the field, who was an old woman,
went into her field, and there she saw a child's footprints. She was so
glad to see the footprints that she went home and made a small bow
and .some arrows. She also made a small shinny ball, and a stick. The
old woman thought if this child was a girl it would choose the sfhinny
ball and stick, and if it was a boy it would choose the bow and arrows.
In this way she thought she could tell whether the child was a boy or
a girl. The old woman made these things, and took them into the field
and left them there.

The next day, the boy went back into the field. There he saw
these things upon the ground. When he saw the bow and arrows he
jumped at them and picked them up. When he had picked them up he

48 TRADITIONS OF THE ARIKARA.

went through the squash field an'd began to shoot at the squash. The
old woman came upon the .boy and caught him. She called him her
grandson, and told him that she had been waiting for him for a long
time. She took the boy home.

T'he boy was satisfied to be with his grandmother. His grand-
mother, before she went into the field, used to roast a lot of corn.
Then .she scattered this corn in her lodge, then would go out hallooing,
and say, "Blackbirds, come and eat of this corn that I have prepared
for you." The blackbirds would come in flocks and enter the lodge,
and there they would eat the corn that she had scattered over the
ground in the lodge. Then the old woman would go into her field and
would leave the boy at home. Sometimes the boy went out to hunt
rabbits and little birds. In the evening, when the old woman came
home from the field, she used to take a lot of corn and put it in 'her corn
mortar and pound it. She made mush out of the pounded corn. There
was a curtain .of buffalo hide in the lodge. The old woman, after she
had made the mush would place a bowl of it behind the buffalo hide
curtain. Why she did this the boy did not know.

One day when the old woman had gone out to feed the blackbirds,
the boy began to roast some corn. After he had got a big pile roasted
he went out and yelled, and said, "Come, blackbirds, I have prepared
for you the corn that my grandmother told me to prepare ; come and
eat !" The blackbirds came in flocks into the lodge. The boy went out
and stopped the smokehole with a piece of buffalo hide, then went into
the entrance and stopped up the passageway with a dry buffalo hide,
so that the birds could not go out. The boy then picked up a club and
said : "Blackbirds, I am going to kill you all, for you 'have been eating
my grandmother's corn all this time. You shall not eat my grand-
mother's corn any more." So the boy began to run around in the lodge
after the birds, hitting them with the club and killing them. He killed
all of them, and placed them in a pile.

When the grandmother came home the boy said, "Grandmother,
I have killed all these blackbirds that 'have been eating your corn all
this time; they shall not eat your corn any more." The old woman
appeared glad. She told the boy that 'he 'had done right in killing fche
birds. The boy said, "You may cook the blackbirds, a few at a time."
The old woman really was .not glad, for these blackbirds guarded her
field for her. She owned these blackbirds. She placed them upon her
robe and took them out. She brought them to life again, and said :
"My blackbirds, fly away." The old woman returned to the lodge.

THE GIRL WHO MARRIED A STAR. 49

The old woman then told the boy that he must go into the timber
and cut a good-sized ash and some dogwood. The boy went and
brought back the ash and the dogwood to the old woman. The old
woman scraped on the ash wood, cutting it the right length for the
bow and the right length for the arrow sticks. She then told the boy
to go west of 'her lodge and to throw the arrows into a pond that he
would come to. The old woman told the boy that when he should throw
these sticks into the water he should say, "Grandfather, I want the
strongest bow that you can give me, and I want wonderful arrows with
it." So the boy took up the sticks and went west from the lodge. He
came to the pond. He threw the sticks into the water, and said,
"Grandfather, give me the strongest bow that you can give me, and
wonderful arrows." Then the boy returned into the lodge. The next
morning, the boy went down to the pond, and there he found a black
bow and four black arrows. These he picked up, then he went home.

The boy went to hunt every day, for now he had a good bow and
good arrows. One day the boy saw the old woman place a bowl of
mush behind the buffalo curtain. When she went out to her field,
the boy wanted to see what made the old woman place the mush behind
the curtain, for each time she pulled out the wooden bowl that had held
the mush, the mush was gone. The boy went to the curtain, lifted
it up, and there he saw a serpent, with its big eyes looking at him. The
boy then said: "Ah! I see now! You are the one that eats all my
grandmother's mush." The boy took his bow and arrows and shot the
serpent in the head and killed it. The serpent made one great, big
noise, fell back, then slipped down into the pond. After the serpent
had slipped down into the pond the water spread out and formed a lake.

When the old woman came home, the boy said, "Grandmother, I
have killed the big monster that was lying behind the curtain, for he
was eating all your mush." The old woman said : "My grandson, you
did right. I am glad you killed him. He has gone back into the lake,
where he will always remain." The old woman really was not glad,
but mad, in her heart, for she now saw that the boy had supernatural
powers. She wanted the boy killed. She did not let this be known,
for she decided that she would send him to the place where her wild
animals were stationed. When the boy was gone the old woman cried
and mourned for her husband, who was the serpent. She said (with-
out the boy hearing), "My grandson, you have killed your grand-
father."

The next day, when the old woman was ready to go to her corn-
field, she told the boy that he must not go to a certain place, for the

50 TRADITIONS OF THE ARIKARA.

place was dangerous. After the old woman had gone into the field
the boy went to the place where the old woman told him not to go,
and there he went around looking for the dangerous place. He finally
saw a mountain-lion coming towards him, ready to leap upon him, but
he gave a command for the mountain-lion to stop, and the mountain-
lion obeyed. The 'boy went and led the mountain-lion to the old
woman's lodge. He told the old woman to come out, that he had an
animal for her which she could ride when she went off to her field.
She told the boy she was glad he had brought the animal, but she whis-
pered to herself, "Well, you must be a wonderful boy, but you shall
be killed." She then took the animal into the brush and told it to go
away, for the boy was wonderful and might kill him. As the old
woman was going towards the lodge she whispered to herself, "You
must be a wonderful boy, but I will send you to a place where you can
not kill my animals."

The old woman then told the boy that he must not go to a certain
mountainous place, for the place was dangerous. The boy went, not-
withstanding. There he found the cinnamon bear coming to attack
him. He commanded the bear to stand still and do nothing. The bear
obeyed. The boy then caught the bear by the ear and led it into the
old woman's lodge. He said: "Grandmother, I have an animal for
you that is very tame. You can ride it, and you can have it to help
you clear your field." The old woman appeared to be glad, but she was
not. She took the bear, led it into the timber, and told it to go away,
for the boy was wonderful and might kill it.

The old woman then told the boy that he must not go into the
southwest country; that there were four wonderful men there. The
boy went, though, and he saw the four wonderful men killing buffalo.
These men looked up, and said: "Here comes Old-Woman's-Grand-
son. He is a wonderful boy." The boy got to where the men were
skinning a buffalo cow, and, as the entrails were taken out, the boy saw
that the cow had a calf in her and that the men were taking it out.
The youngest man picked the calf up, and said, "Old-Woman's-Grand-
son, take this to your grandmother." The boy jumped away from it,
for he was scared. When the youngest of the men found out that the
boy was afraid of the calf he kept on trying to get it near him. Old-
Woman's-Grandson kept running from the calf, until he came to a
tree. He climbed the tree. The young man placed the calf on the forks
of the tree, so that the boy could not get down. The men then went
home with their meat. The boy stayed in the tree many days, and
nearly starved, when one of the men came, and said, "Old- Woman's-

THE GIRL WHO MARRIED A STAR. 5!

Grandson, if you will promise your grandmother to us, I will take this
cadf down." The boy said, "I promise." So the man took the foetus
down.

The boy came down from the tree and went home. The old
woman, when she saw the boy coming back, said that she was glad to
see him again, for she thought that he had been killed. She asked the
boy where he had been, and what had kept him so long. He told her
that the men 'had tried to kill him by placing the foetus next to him.
He also said that he had had to promise the men that they could have
her if they would remove the foetus from the tree ; that he had prom-
ised and they had removed the foetus. The old woman said that it
was well, but that she had one thing to ask of them, and that was, that
they should give the boy something in return for his grandmother. So
the boy went and visited these men in their lodge. He said to the men :
"What is it that you are to give me in return -for my grandmother?
My grandmother has consented to marry you men." The men said,
"We are to give you a bow and arrows." The boy went -home and
told his grandmother that they were to give him a bow and arrows.
The old woman said : "That is good. That is what I wanted you to
have. Go to the lodge of the wonderful men, and as you enter the
lodge, rush around to the south side of the lodge, where there are five
bows set up. The middle bow you shall take up, and say, 'This I shall
take in return for my grandmother.' " So the boy went into the lodge
with the men. He ran to the south side of the lodge, and there the
bows were, leaning up against the wall of the lodge. He picked up
the middle bow and arrows. The men were all sorry that the boy had
picked out the middle 'bow and arrows. The boy then told the men
they could go to the home of his grandmother and be with her. Itaque
hi ad anus domicilium venerunt ibique cum ea sicut cum uxore con-
cubuerunt.

After they had left the lodge the old woman called the boy, and
said, "Take this flute and play around the lodge of these wonderful
men." Her grandson took the flute and went to the lodge of the won-
derful men and there he played the flute, circling around the lodge.
When the wonderful men heard the flute they were scared. They
closed up their lodge with earth. The boy kept on whistling, for ne
was now taking revenge on them for trying to put the foetus next to
him. The men lived on the meat they had in their lodge, but this soon
gave out. These wonderful men died of hunger, and were never to
be known again upon the earth.

52 TRADITIONS OF THE ARIKARA.

The young man went home and told the old woman that the men
had died ; that the earth had closed in on them. The old woman was
satisfied. Then she thought, "Now is the time to send my grandson to
dangerous places, so that he may be killed, and I shall be freed from
him." The grandmother told the boy he must not go upon a certain
hill, for the place was very dangerous. The boy went upon the hill,
and there he found a den. He entered this den. He found that it was
a den of Snakes. Before the boy entered the den he picked up a little
rock and took it with him, and when 'he sat down in the lodge in the
den of Snakes he placed the stone upon the ground and sat upon it as
upon a stool. The Snakes were glad to see the boy. The boy said :
"Well, you people are here in a den, trying to catch eagles. It seems
to ime that you people ought to welcome a stranger to your den. It
seems that I am not welcome." The Snakes all spoke up, and said:
"Old-Woman's-Grandson, you have spoken the truth. We will now
give you something to eat." So one of the Snakes spread out hot coals
and placed a long gut for the boy to eat. This was rolled in the hot
coals until it was burned a .little, then it was taken off and given to the
boy to eat. The boy took up the gut by each end and placed the ends
together. He commenced to tell the Snakes that he had come a long
way and was very hungry; that he would very much like to eat that,
but as he saw that the gut was not well done he could not eat it. He
twisted the ends, and the Snakes whispered to one another, "Why, he
knows that this is a Snake, for he has twisted the head off." As he
twisted the head off 'he saw plainly that it was a Snake. He threw the
head into the fire and placed the gut upon the hot coals again and
roasted it some more. He left the Snake burning until it was burned
so that he could not eat it. Once in a while he would hear the Snakes
say, "What are you waiting for?" Then some Snake would disappear
in the ground and would come up and try to get into the boy's rectum,
and they would hit the rock and tell the rest of the Snakes that they
could do nothing, that the boy was sitting upon a rock.

Soon the boy said: "It is well that we should tell some tales."
The Snakes said, "Let Old-Woman's-Grand'son tell his story first."
But the boy said, "No, you tell tEe first story." The leader, the chief
of the Snakes, who was very large, said that he would tell a story.
This Snake began to tell a istory of how a girl had said she liked a cer-
tain Star, and how the next day, the girl found the porcupine ; that the
porcupine had climbed the tree and she also had climbed it; that the
tree had stretched and went up to the Star that the girl liked ; that the
Star had married this girl ; that a boy had been born to them ; that the
boy had the image of a star upon his forehead ; that the boy's father

THE GIRL WHO MARRIED A STAR. 53

was a Star ; that the woman had requested her husband to get sinews
for her ; that this woman had given the sinews to an old woman that
she might make a sinew string ; that the Star had forgotten to get the
two sinews under the shoulders of the buffalo, and for that reason the
string had proved too short to .reach the ground; that the Star had
missed his wife and child ; that he had hunted and had found a hole in
the ground ; that the -Star had picked up a stone and had sent it down
on the -string to kill the woman, telling it to save the child ; that the
child had stayed around its mother until she had decayed; that the
child had gone to the old woman's lodge and gone into her field ; that
the old woman had made bow and arrows and a shinny ball and stick,
had placed them in the field, so that she might find out whether the
child was a boy or a girt ; that the boy had come and picked up the bow
and arrows and had gone to shoot at the squash in the field ; that the
old woman had caught the boy and had taken him home and made him
her grandson, when he became known through the country as "Old-
Woman's-Grandson ;" that through the boy's powers he had scattered
the blackbirds through the earth; that the mountain lions were also
scattered through the earth ; that the bears were scattered through the
earth ; that even the water-serpent had been killed and sent back to the
lake ; that the serpent had been the boy's grandfather ; that the boy had
killed the old woman's husband, who was really his grandfather ; that
the boy had visited the four wonderful men; that the four wonderful
men had found a fcetus in a buffalo cow ; that they had tried to put it
next to him to scare him ; that the boy had climbed the tree and they
had placed the fcetus at the forks of the tree, so that he could not climb
down ; that the boy had offered his grandmother to the four wonderful
men to get the men to take away the foetus and let him down the tree ;
that the boy had taken the wonderful bow and arrows from the four
wonderful men ; that these men had married the old woman ; that after-
wards the boy was given a flute by his grandmother, which was done
that he might take revenge upon the four wonderful men ; that he had
killed the four wonderful men, so they would be no longer on the earth ;
that now Old-Woman's-Grandson had come to the people who were
sitting in a den trying to catch eagles ; that he now sat before them,
sitting on a rock ; that he was given a long gut to eat, but that he had
found out that it was a Snake ; that he had thrown it in the fire and
burned it. "This," said the (leader, "ends our .story. Old-Woman's-
Grandson will now please tell us a story."

The boy then began to tell about himself, just as the Snake had told
it, following it u<p. "Now," said the boy, "as the people in the den were
sitting around, listening to Old-Woman's-Grandson, there came a

54 TRADITIONS OF THE ARIKARA.

strong wind from the southeast, and blew towards the den." As the
wind blew from the southeast the Snakes on that side went to sleep.
Then he told about the wind coming from the southwest, and those
Snakes in the 'Southwest went to sleep. Then the wind from the north-
west came, and those who were there went to sleep. Then the wind from
the northeast came, and those Snakes on that side went to sleep. Now
the boy waved his hand all around the circle, and all went to sleep as
they were listening to Old-Woman's-Grandson.

In the center was the fire. There was a long stick in the form of a
circle around the den, and all the Snakes were upon this, in a circle all
around. The boy now arose, took his flint knife, and commenced to
cut the heads on the stick around the fireplace. When he came to the
last one, it opened its eyes and woke up. It ran into a hole, and said,
"Old-Woman's-Grandson, watch yourself, for hereafter I am your
enemy." The Snake disappeared in the ground.

Now the boy went out and went home, and he told the old woman
that he had killed the Snakes. The old woman was then afraid of the
boy. She knew that he was wonderful. After that, the boy watched
himself in all of his journeys, because of the Snake he had failed to kill.
Whenever he wanted to drink he had to go among the rocks, where he
would drink from the pools of water. The boy could not drink water
from the springs, for the Snake was always ready to jump into his
mouth. When the boy wanted to sleep he lay down, placing the arrows
he had as follows : One outside of each knee and one outside of each
shoulder, sticking them in the ground. The bow the boy used for a
pillow. Whenever the Snake approached him sleeping the arrows fell
upon him, so that he woke up.

The boy became very sleepy one time, for he had not slept much
during all this time. He lay down, and placed the arrows as usual,
and went to sleep. The Snake came. One of the arrows fell on the boy,
but failed to wake him. Another fell on him, but he did not wake.
Then another arrow fell, then the last one fell, but the boy did not wake.
The Snake crawled up to the boy, and, as it reached his .stomach, the
boy, in his sleep, reached for his knife and made motions to cut the
Snake, but the Snake kept on going. The boy kept trying to get the
Snake, but it went into the boy's mouth. It crawled up into the skull
and nestled itself there. The boy lay there as though dead; but the
Snake knew that the boy was not dead. The Snake remained there
until the boy dried up and became nothing but a skeleton.

The father of the boy studied hard as to how to get the Snake
out of the boy's skull. Although the 'boy was dead, the skull was the

THE GIRL WHO MARRIED A STAR. 55

living part of the boy. The boy's father then found a plan for get-
ting the Snake out. A storm came from the north. It rolled the skull
over and turned it up so that the hole in the skull was upward, and
as the rain fell it ran into the skull and filled it with water. This did
not drive the Snake out. The father called on the Sun to get nearer
to the earth, so as to heat the skull so that the Snake would have to
jump out. The Sun moved towards the earth and heated the skull.
Soon the water was boiling. It became too hot for the Snake, and
finally the Snake crawled out of the skull. No sooner had it got out
than the boy stood up and caught the Snake by the neck. He then
took up stones and hit the Snake's snout, so that it made its head
short. Then the boy sat down upon a rock and began to rub the
Snake's teeth upon it, and said, "Now you must promise that you
will never bother people again." The snake promised. The Snake,
as it was turned loose, said, "Once in a great while I shall bite people,
but not often." The boy reached for the Snake and it disappeared, —
that is why the people get bitten by -snakes once in a great while.

The boy then returned to his grandmother, who was glad to see
him. The boy told his grandmother that she was now free to do as
she pleased, for he was going off ; that the country was now free from
wild animals. So the old woman disappeared, and the boy went south-
east to the village of the people.

There the boy told his story, and the people knew that he was
the son of the girl who had climbed up the cotton wood tree. The
boy did many wonderful things for the people, and the people said that
it was through the boy that the people could travel through these wild
countries, for now all the wild animals had been scattered and were
not as fierce as they 'had been before. The old woman had disap-
peared and had made her camp in some other place. The boy died
after he had cleared the country of all the wild animals.

There is an old oottonwood tree on the south side of the Mis-
souri River, close to the place known as Armstrong, that the people
claim is the tree that stretched upward, taking the girl up to the Star.
Still south of the cottonwood tree is the place where the people say
the stone is that was thrown down by the Star and which killed the
woman. To the west is the lake where the monster fell. At the south-
west of the cottonwood, it is supposed, was the Snake den. The people
say that to-day snakes are very numerous there. South of this place,
among the hills, is where the mountain-lion is supposed to have been.
Close to the cottonwood, in the timber along the Missouri River, is
the place where the bear is supposed to have been.

56 TRADITIONS OF THE ARIKARA.

15. THE GIRL WHO MARRIED A STAR.*

One night two pretty young maidens were sleeping on top of a
summer arbor. They were ill with monthly sickness. One said,
"Kario, I love that little bright star, and I wish it was my husband."
That same night, while sleeping, the girl was taken away up in the
heavens, to live with her husband, he giving her instructions what to
do and what not to do. He could not always stay at home, as he was
in the chase. One of the instructions was that the woman should
never dig up an Indian turnip at slough-like places. While her hus-
band was away, the Woman 'determined she would discover the mys-
tery connected with her husband's injunction. When she had dug the
turnip she saw what the mystery was. She saw the people living on
this earth looking like crawling insects.

When she saw this she cried and cried and cried. She went to an
old woman for comfort. The old woman saw that the woman had
been crying; so she questioned her and found out her trouble. The
woman answered that she could easily be relieved of her trouble. So
she advised her to collect all the sinew she could find from the meat
her husband brought.

The girl told her husband she wanted all the sinew there was in all
the game he killed, even the very smallest piece. Her husband did
as she asked, mot knowing her intention. When a very large number
had been made the woman took the sinew and went to the old woman,
who began to make what she had promised to make for her. "Come
back in a few days," she said, "and I will have the thread ready for
you. Remmember to come when your husband goes on a long chase."

The husband started on a chase, and the girl went to the old
woman's lodge and told her that her mam had gone. The old woman
got her sinew rope and fixed it around the woman's waist and began
to let her down — down — down. She went with her first child on her
back. The place she started down was where she had dug up the for-
bidden root. The twine was lacking about twenty or more feet. The
old woman was an old .spider, it was found. Old Spider- Woman did
not have enough cobweb and sinew, so the woman hung on the rope,
not able to touch the earth.

When her husband returned he found his wife missing. He be-
gan to look for her. He thought at once of his order, and so went
out where she usually dug. He found a stick in the grass. He dis-
covered the rope tied around the stick, and his wife and child hanging
away down near the earth. He picked up a stone and talked to the

*Told by White-Bear.

THE GIRL WHO MARRIED A STAR. 57

stone, saying, "Do not harm the boy, but kill the mother." Down-
down — went the stone, and struck the young mother on the head; it
cut the rope and her body fell ; but the boy was safe. The boy stayed
by 'his mother's body and fed himself at her breast for a time. Her
body began to decay.

The boy went off and got into a cornfield, not knowing that it
was corn. When lonesome he returned to his mother. The owner of
the field was an old woman. She saw the footprints in her field. She
wondered what it could be. She made a little ball and a crooked stick,
also a little bow and arrows. She thought if it was a girl she would
take the ball and crooked stick, but if it was a boy he would take the
bow and arrows. When the old woman looked she found the little
fellow had taken the bow and arrows.

The old woman was very joyful. The little fellow had done much
damage to her squash vines with his bow and arrows. She went out
and hid in the field, waiting for the little fellow. The .boy came as
usual with his weapons and the old woman sprang out and caught him,
saying, "Oh, atine, atine ; you are to come home with me."

She took the boy home and gave him food, such as fresh corn
mush, succotash, and squash. The boy seemed quite happy. When
the woman went out to work he amused himself with his arrows, shoot-
ing little birds in the field, and on his grandmother's return he would
"bring the birds for her to eat. She was a 'happy grandmother, proud
of her little grandson. The boy grew larger. When he began to make
his own bows and arrows to his taste he began to bring home larger
game, such as deer and antelope. His grandmother was still happier.

The boy's grandmother was accustomed to place under a curtain
which was always closed, a big wooden pan of whatever they had
to eat, before she went to her work. The boy, noticing this, made up
his mind to find out what it was. While she was gone, he moved the
curtain and beheld a huge serpent with large yellow eyes. The boy
said within himself: "Ah! here is the one that eats up everything
that grandmother puts here." He took his bow and arrows and shot
and .shot, until he killed it.

The boy's grandmother came in. The boy spoke up, and said :
"Grandmother, I have killed the bad one that ate up everything you
placed under that curtain." The old woman appeared glad of it, but
was hurt at heart. She covered the serpent and placed it in a pool.
The serpent said that he could not do anything, because the boy was
gifted with a great mysterious power of his father. The dead serpent
was the husband of this grandmother.

58 TRADITIONS OF THE ARIKARA.

The grandmother, wounded at heart, planned to have the boy
killed in some way. She forbade him to ever go into the timber near
by, -because there were all sorts of dangers there. In this timber, she
said, was a bear that wanted to tear him into small strips. When the
old woman had gone he started out to the forbidden place. He found
the bear, captured him and thought tie was strong and would do to
haul corn and wood for his grandmother. On her return she saw the
great, big black bear tied. The boy spoke up, saying, "I have here a
strong animal which will work for us." The old woman appeared to
be happy, but felt hurt that the boy could have captured the bear. She
was the owner of all animals around, both good and bad. She turned
the bear loose and explained the case to the boy, saying she could not
use the bear in any way.

One day the boy was gone all day and all night. His grand-
mother now thought him dead. Roaming around, the boy found a
tipi. In the tipi were four strong-looking men. Around the fire was
the meat of a whole buffalo and an elk. The boy stood on one side
looking at the game. The men were playing with plum dice in a basket.
The interest of these men was very noticeable. One man's nose got
very dirty, but he would not move to clean it. The boy outside did not
like it. He took his arrow and shot through the hole he was peeping
through. The arrow cleaned the man's nose. The 'men rushed out
and gave the boy a hearty welcome, for they had already heard of his
wonderful doings. They took him in and gave him a whole buffalo
to eat. He began to eat, and ate as much as usual. The men began to
ask why he did not eat more. He said he could not, as he had had his
fill. The men ate heartily. They cleared the meat that was before
them. The men asked him to stay all night. They invited him to
join them on a hunting trip.

Next day , they started. They killed an elk. They dressed it and
found a foetus. As courtesy, the hunters took the fcetus and placed
it before the boy to take home with him. The boy was affected. He
asked them to remove the fcetus. He was standing by a tree. He
started up the tree. The men, seeing he was afraid of it, moved it,
little by little, toward him. They were afraid of him and were trying
to do everything to 'get rid of him. The boy was afraid of the fcetus.
He would not come down while it was in the way. The men came
home. By and by a man was sent out to see if the boy was there.
Coming to the spot he found the boy still there. The boy asked the
man to remove the fcetus. He refused. He went home and reported
all he had seen. In about four days the men came around and found

THE GIRL WHO MARRIED A STAR. 59

the boy still there. They found him very thin, and suffering for food
and water. He would not come down while the foetus was there.
The men made a conditional offer, — if he would deliver up to them
his grandmother they would remove the foetus. The boy said he
would. They removed the foetus. The boy started home at once. He
told his grandmother what had happened and what he had done.
Out of love for his life he had given her up to these men.

The grandmother was happy on his return. She said she would
grant his request. About two days after, she and the boy started out
where the men were. They stopped at the entrance of the tipi until
they heard a voice from within asking them to step in. The boy said,
"Nawa, I have done what I agreed to do. Here is my grandmother."
"Ah ho ! Ah hi !" they replied, "you were honest and have done as
you 'agreed to do. That is the way for noble boys to do. As this is
a bargain for your life we will do all we can for you to turn our
power and skill over to you." Now they began to teach the boy the
ceremony of catching eagles and of hunting. "It was our desire to
have your grandmother, and as you have been true to your agreement,
we are glad." All were satisfied. The grandmother and son then
went home.

The next day the boy started out on the prairie for game. He
met a camp of Snakes, mostly deadly Rattlesnakes, and there were all
the other kinds of Snakes. They were glad to have him come. They
invited him in. They gave him the best seat. He knew what danger
there was to meet. So as he sat down he took out a smooth stone
which he used for sharpening his knife, and placed it in his anus. The
room was clean and there was a ridge around the fire for a pillow.
Time and again he noticed a Snake disappear and attack him where
he had defended himself. He knew it. They said: "He must be
hungry. Give him something." They gave him a spleen. He took
it and looked at it. He replied that he could not eat it raw; so he
poked up the fire and threw the spleen in. It cracked and made the
audience wild. The spleen was the teeth of all these Snakes. The
boy knew the secret and could not be fooled so easily.

The Snakes, resting on the square pillow-like structure, demanded
of the boy that he relate some happenings or stories, to pass the night
pleasantly. He refused to be first. He agreed to take his turn with
them. They began. Each Snake had for his subject the life of their
guest and that of his grandmother. When all were through with their
stories the boy began his story: "Nesaru commanded the winds to

60 TRADITIONS OF THE ARIKARA.

blow ; at evening they stop, the trees stop rustling, the grass keeps on
for a while, 'but they all fall asleep." This much of the story put a
part of them to sleep. "Nesaru sends hurricanes of triads and hard-
ships in our lives ; the same to all kinds of trees and to large, deep
rivers; they rage and beat against their banks, the water gets dirty,
there comes on the gentle night, soft breezes, the trees quiet down, the
rivers are calmed, the waters clear up and they are asleep." This was
the end of the boy's story. The remainder of them fell asleep.

The boy thought of how he was to have been treated, and he de-
cided to be avenged. He took from his belt his sharp knife and cut
along a straight line on the square structure, cutting off the head of
every Snake until he came to the last one, which slid away, saying as
he went, "Old-Woman's-Boy, I will remember all."

As the boy left he was very particular as to how he should carry
himself. Having gone many miles he thought all danger was over.
He placed his arrows around him, bidding them to awaken him when
danger was near.

While he was sleeping his enemy came. Before the arrow could
give the alarm the Snake entered his body. Grasping his knife he cut
his stomach open. Up went the snake's head to his breast. He cut his
breast open. Up it went to his throat. He cut his throat open. Up
it went, into his head, and rested there. His father above knew all
of this. He sent a great wind which turned the boy's head over, so
that his opened oesophagus turned toward the wind. Then came a
hard rain, filling every corner of his head. The Snake's head would
peep out of the boy's head, but the boy would say, "Old- Woman's
Grandson is still alive." There came a scorching heat, and the water
began to make the Snake peep out its head, but the boy would say,
"Old-Woman's-Grandson is still alive." It got too hot for the Snake.
It fled, and the boy sprang to his feet and caught it. "You will suffer
punishment, and you will always be ashamed and crawl on your body
in the dirt, your head down, avoiding all decent creatures that Nesaru
made." He took the Snake and knocked his head on a flat rock until
it was flat and its eyes were close to its mouth.

The reason the boy was afraid of the foetus was that it was the
time of the year when all young animals are as yet unborn, and the
cluster of stars to which the boy's father belonged is never seen at
this time to come up with the rest. The boy knew that his father could
not be present to help him, and so he did not dare to do anything to help
himself.

NO-TONGUE AND THE SUN AND THE MOON. 6l

16. NO-TONGUE AND THE SUN AND THE MOON.*

There was a young man in a village who wanted to be great. In
olden times the chief thing among the people was to be a great warrior.
The young men in those times used to go out among die hills:, and
then find a place to stand and mourn. They used to stay away from
home -four or five days without drinking or eating.

Now this particular young man went out alone, upon a high hill,
to mourn. In the afternoon a little bird came to him, and said : "This
is not the place where you should stand. I will show you where you
must stand." So the little bird flew and the boy followed. The bird
stopped at a certain place, and the boy stood there. Late in the even-
ing a man came to the boy. The man was all painted red, and he said
to him : "I am glad to see you. You are going to be my son, and I
am going to take you with me now. All I want from you is your
tongue." So the young man pulled his tongue out, cut it off and handed
it to the man. As he handed his tongue to the man (he fell down and
died. It was now dark, and as the young man fell the Moon rose and
saw this young man fall down, and the Moon said to himself : "That
man who has killed this young man is always trying to do something
that is not right. I know who that man is ; it is the Sun. I know that
he has taken this young man's tongue." So the Moon went to the
young man and touched his feet, and the young man waked and sat up.

When No-Tongue saw the strange man he did not know what
to do. He was not the same man who had taken his tongue. This
man looked white, because he was the Moon. The Moon asked No-
Tongue why he had given away his tongue and to whom he had given
it. No-Tongue answered, "How can I talk without a tongue?" The
Moon said, "Speak, and tell me." So the boy spoke, and he found
that ihe was able to talk. So he began to tell what the man looked
like. The Moon said he was sure that the man was the Sun. Then
the Moon spoke to No-Tongue, and said: "The Sun was trying to
kill you. No-Tongue, hereafter you shall be my son; but let your
other father, the Sun, come after you first. I must tell you what to
say. You will not be killed by the Sun. The Sun is coming for you
to-morrow morning, and when you go up to our dwelling place (the
heavens) he is going to show you some things that he has. You must
now be careful not to take the new things that he has, but you shall
take the old things. Take the old weapons. The Sun thinks a great
deal of these old weapons." This is all that the Moon said. The Moon
then disappeared.

"Told by Standing-Bull.

62 TRADITIONS OF THE ARIKARA.

In the morning, the Sun came to No-Tongue and took him up
into the sky to his home, and said, "Now, my son, I want you to choose
of these things that I have here." No-Tongue took the oldest things.
When the Sun saw tihat No-Tongue took the .best things — the oldest
ones — he came out from his lodge crying, because this would give No-
Tongue a long Me, and would also make him become great, and this
was what the Sun did not want of No-Tongue. He had thought that
No-Tongue would surely take the new things. But if No-Tongue had
taken the new things, that would have shortened his life and made it
impossible for No-Tongue to become great. Then the Sun began to
think of some way to kill No-Tongue, but he never could take back
the things No-Tongue had taken, having promised them to him. As
they came out from the Sun's lodge the Sun 'said: "My son, look.
There is your home. Look all around you. You can see everything
plainly. When you go home, after two days have passed, you must
go on the war-path, and you will conquer old enemies. You will have
all you want. You are to be great. But when you, my son, go home,
give to me a white buffalo robe." So the Sun went away.

When night came, the Moon came out and spoke to No-Tongue,
and asked what the Sun had said to him. No-Tongue told the Moon
all that the Sun had told him, and the Moon said, "Do not give him
the white buffalo robe, but give that to me, and get a dark-brown robe
for the Sun." The Moon then began to tell No-Tongue what to do.
He told him to get some white clay and make powder out of it, and
then pour the white powder all over the robe, so that it would look
white. So No-Tongue did as he was told to do.

When the Sun received the white buffalo robe, which really was
not white, he was proud of it; furthermore, he was proud that his
son had obtained it for him. One day he hung the robe out, and the
wind was blowing hard. The wind shook a/11 the white clay out of
the robe, so that the robe turned to a dark-brownish color. Then the
Sun saw that it was not a real white buffalo robe, and did not like it.

When the Moon and the Sun got together, the Sun said, "I am
sorry for what my son has done to me, and now my dear son is going
to kill him." The Sun had a son who belonged to another tribe, and
this was the son who was to kill No-Tongue. So the Moon heard all
that the Sun had to say.

One night the Moon saw No-Tongue, and told the young man
all that the Sun had said. The Moon said that the Sun could not do
anything to kill him. The Moon 'said: "The man that you are to
fight with is going to try to shake hands with you, because he is your

NO-TONGUE AND THE SUN AND THE MOON. 63

cousin, — not a real cousin, but because you are the son of the Sun and
so is he, — so he is your cousin. He is the one who has been selected
to kill you. But do not be afraid ; I shall be with you and will help
you all I can. Do not shake hands with the young man, your cousin,
and if you must shake hands, do not shake with your right hand. Be
very careful not to let him strike you first. If you should shake hands
with him, strike him. You must not let him strike you first ; and when
you have killed him, cut his head off and put it under a big stone that
shall be near you, so that the Sun will not make him live again. By
placing the head under the stone the S>un will be prevented from bring-
ing him to life." The Moon also said, "Be careful to do what I have
told you to do." No-Tongue was glad. The Moon also told No-
Tongue that the young man he was to fight with was named Little-Sun.
Two days after this some warriors went out on the war-path.
Before they had gone far the Sun went to No-Tongue, and said:
"My son, I am glad you are going on the war-path; I want you to
kill a man for me. He is coming. He thinks he is great, but he is not.
So kill him for me." The Sun said all of this, not meaning it, for he
was planning that Little- Sun might kill No-Tongue. So the warriors
started on the war-path, and in a few days they came to the place
which they thought would be a good place to remain for a while. The
leaders selected scouts to go out and look over the country. The
scouts went up a high hill, and there they met the spies of the enemy
coming up from the other side. These did not stop, but turned straight
back again, and went and told the enemy, and of course the other
scouts turned back and told their leaders that the enemy was coming.
So in the morning, the two sets of people came together, and they
fought a battle; but before starting the battle there was a man who
stood in front of the enemy's line, and said, "No-Tongue, I want you
to come and shake hands with me, for you are amongst those people."
No-Tongue went to him, and when they were nearly together, every-
body saw that the two were dressed so as to look very much alike, but
they did not know that they were to fight each other; but the two
knew that they were to fight, and that they were both sons of the Sun.
No-Tongue did what the Moon had told him to do. He killed Little-
Sun. Then No-Tongue's people defeated the enemy. They took many
scalps, and returned home.

The Sun became mad at No-Tongue, because he had killed Little-
Sun, for the Sun had expected No-Tongue to be killed. The Sun had
tried three times to kill No-Tongue; so the fourth time, the Sun
himself was going to scalp No-Tongue, so that the people would make

64 TRADITIONS OF THE ARIKARA.

fun of him. Then the Sun told his other son, Big-Sun, to try and kill
No-Tongue. No-Tongue Was tihe only one living. He was the one
who had not treated his father, the Sun, night, for the Sun had not
treated No-Tongue right in the first place. But No-Tongue had been
assisted by the Moon.

The third time the Sun tried to kill No-Tongue, he changed
himself into a Buffalo, so that the Buffalo ran after No-Tongue, but
the young man, No-Tongue, ran into a mud-hole, and the Buffalo
fell in too. No-Tongue got out of the muddy place, but the Buffalo
could not come out, because he was so heavy. No-Tongue told a lot
of men to get some dried willows and to place them upon the back
of the Buffalo. This they did. They set the wood on fire, so that
the Buffalo burned up.

In the evening, when the iSun and Moon were together in the
heavens, the Sun said: "I shall do something to No-Tongue, some
way." The Moon heard the Sun say this. Then the Sun said to the
Moon: "Just see what my son No-Tongue has done; he burned my
back. To-morrow morning I am going to scalp him, so the people in
the village will be afraid to see him, and so they will make fun of him."

Then the Moon went to No-Tongue in the night, and said : "My
son, you always like to be up early in the morning, singing. I want
you to get a good scalp to-night — one that has hair, just like this. Then
kill a dog and get some of its blood, put the blood inside the scalp, and
put the false scalp over your head so your hair will not show.

The boy got the scalp with the hair on it, killed a dog, put some
of the blood in the scalp and hung it over his bed. Early in the morn-
ing, before the Sun rose, the boy arose, put the scalp over his head,
went out, and sang some songs through the village. As the Sun came
up in the east the boy heard a noise, and the Sun took the scalp off
from the boy, so that the blood ran down. When the Sun saw that he
was satisfied. The boy went into the lodge, washed, came out again,
and the Sun saw that the boy had hair on, and that he was not really
scalped. When the Sun reached the Moon he told him that he was
going to let No-Tongue alone until he was old and great, and that he
was then going to take him up to his home.

The Moon came to No-Tongue and told him what the Sun, his
father, had said. Years went by, and No-Tongue lived peacefully.
Finally he became did and blind. At this time the people were about
to move away from this place to another place. The Moon came and
told old man No-Tongue that it was time his father, the Sun, was
coming after him to take him up to his home; and that he himself
would come with the Sun to take him up ; that he should not be afraid.

HOW BURNT-HANDS BECAME A CHIEF. 65

While they were breaking camp the old man took his clothes that
he used to wear in his early days, and put them on. He also painted
himself. He told the people to go on; that he himself would come
later. The people went on. The old man went up on the top of a hill,
made a circle of red sticks to represent the Sun, and another of white
sticks, to represent the Moon, for the west side. While he was doing
this the Sun and Moon came. The Sun wanted to know what the
Moon was doing there. No-Tongue said, "My father, the Moon is
also my father ; he has helped me all along." So the Sun was satis-
fied, and the Sun took the old man up to his home.

Several days afterwards, four young men went to the place where
the old man had sat, and he was gone. The sticks were there as he had
left them, but No-Tongue was gone. He was never heard from or seen
again after that. He was called "No-Tongue," for the Sun had taken
his tongue, but after he had failed to killhim, he gave him back his
tongue.

IT. HOW BURNT-HANDS BECAME A CHIEF.*

There was a large village in a beautiful valley near a large tract
of timber. It was in the winter time. Around the outside of the vil-
lage and over a knoll lived Stanapaat, or Burnt-Hands, a boy of about
eleven or twelve years, and his grandmother. The boys in the village
came over the knoll to urinate on the tipi of these poor people. In this
village lived one of the chiefs who had four daughters, the youngest
o-f which was very charitable toward these poor people. Her name
was Last-Child. She brought food to these folks whenever she could.
Red-Bear and Black-Bear were the first chiefs of this village. They
ruled their people as though they were slaves.

One day Red-Bear gave notice that the whole village was to turn
out on an elk hunt. The next day, the people complied with the chief's
orders. The people, as they went through the timber in the deep
snow, slaughtered the elk in great numbers. Burnt-Hands with other
little fellows followed the chase. He watched the hunters butchering
their game. He wished he could kill and take home to his grand-
mother the nice elk meat. He strode off in another direction, looking
around as he went. As he went on he struck a fresh track with drops
of fresh blood on clean snow, and there were no footprints of a hunter
following. He took up the trail and followed it for a long distance. He
found, to his great delight, a dead elk with two arrows through its
chest. "Ah ho ! Ah ho ! The great chief knows I am poor. He has

» Toli by White-Bear.

66 TRADITIONS OF THE ARIKARA.

had mercy on me." While he was looking all over the animal he heard
a voice. He looked up, and who was there but the two chiefs — Red-
Bear and Black-Bear.

Red-Bear gave an angry grunt and struck the boy in the face.
"Who are you and how did you find this dk? I never expected to
find such a worthless burnt-belly looking fellow as you." Pulling his
arrows out of his quiver, he said, "My father will be glad to have you
for his meal," and he shot two arrows through the boy. He dragged
him out on the ice to a large air-hole and said, as he dropped him,
"Father, I have done as you bid me."

In this stream there lived a big White-Bear in a lodge. The young
cub heard something drop outside the lodge. He told his father. The
old one said, "Go out and see what it is." The cub saw poor Burnt-
Hands in his ragged clothing and with wounds. The cub felt pretty
bad for the boy and told his father about him. The father told the
cub to bring the boy in. "What a poor boy you are!" said White-
Bear. "I know who you are, and how you were treated. I never
expected to eat a man from Red-Bear's tribe. I commanded him to feed
me on an enemy. I will have great mercy on you. From now on you
shall be my son. You shall treat Red-Bear just as he has treated you.
I will enjoy his flesh. I will endow you with all the power I have.
I will teach you all, and you shall go back and do as I say." White-
Bear and Burnt-Hands then sat down and began the bear ceremony,
Burnt-Hands learning everything and receiving his bundle of medicine
and other things. He was then shown the way out by the cub.

Burnt-Hands went on to his grandmother's little home. When
he arrived there he called his grandmother to kindle the fire, as he
had come. Before this, when the "boys found out that Burnt-Hands'
grandmother was worrying, they would come in, saying, "Grand-
mother, I have come home," just to tease her. The old woman thought
the boys were teasing her now when Burnt-Hands called. She gave
a pitiful cry, saying, "You boys ought to feel satisfied with your teas-
ing now." "Oh, no, Grandmother! I am here! I was lost on the
chase. Following up an elk I strayed off to a place I knew nothing
about. I could not find my way home, so I stayed all night." His
grandmother arose. When she had kindled the fire there sat her boy.
She rejoiced, for she was glad her boy was alive.

Nobody in the whole village knew what had happened to Burnt-
Hands except Black-Bear, who had witnessed what Red-Bear did. He
did not like what Red-Bear had done, but he did not say anything.

One day the scouts, on picket duty, saw a large herd of buffalo.
The chiefs were notified. They gave notice that everybody should

HOW BURNT-HANDS BECAME A CHIEF. 67

turn out to the chase, and that Red-Bear wanted the hide of the white
buffalo that was in the herd. Burnt-Hands heard the call. He told
his grandmother to help him make arrows. He also promised her the
white buffalo robe. This was a secret surprise to his grandmother, who
did not know that he was anything more than a "burnt-belly."

The next day every one turned out to go on the chase. Burnt-
Hands started out on foot with his quiver. A kind young man on
horseback caught up with him, and asked him to get on behind him.
He did so. While they were riding, the young man told the boy about
the white buffalo. The boy asked his friend if he would put the meat
and his white hide on his horse for him. They made plans to be to-
gether and help each other on the chase. The hunters had all col-
lected on a hill, talking and smoking their pipes. The two arrived
and sat around for a long while. Burnt-Hands began to inquire what
they were waiting for. They answered they were waiting for the
chiefs. "This will not do ; if we wait here there may come up a bad
storm and we will go home empty handed. Come now, and let us
have our chase. Those chiefs will come later, and they will get their
share of the meat anyway. I want that wlhite buffalo robe, and when
you have taken it off give it to this young man and he will take it home
for my grandmother."

The men were all agreed to what Burnt-Hands said. They
thought Red-Bear would kill him and not themselves. They got on
their ponies and the chase began. The white buffalo was killed and
the chase ended. Burnt-Hands was walking along when his friend
came and gave him a ride to where they were butchering. He took
him where the white buffalo was and the men were standing around
looking at the animal. "What are you waiting for now ?" said Burnt-
Hands. "Get to butchering and give me the hide !" When they had
begun, the chiefs came. They gave them a welcome and told Red-
Bear that Burnt-Hands had advised them to start the chase and had
already spoken for the hide. Red-Bear and Black-Bear said every-
thing would be all right, and that the boy could have the hide and
some meat.

The hunters were all on their way home. Red-Bear ordered
them to camp at a certain place. This they did. Burnt-Hands and his
friend came to the camp and found the meat cooking, and a comfort-
able place made for the chiefs. "What is this place for? and are you
afraid to sit here?" said Burnt-Hands. "That place is for the chiefs,"
said they, "and that meat." "Come," said Burnt-Hands to his friend,
"sit here with me and enjoy the meat with me." The young man, with
the rest, thought that Red-Bear would surely kill the boy this time.

68 TRADITIONS OF THE ARIKARA.

Burnt-Hands and 'his friend sat down on the robes and ate the meat
prepared for Red-Bear. The chiefs came, and Red-Bear ordered
another place and food prepared for him. He did not dare to say or
do anything to the boy, suspecting his power as he did. Burnt-Hands'
friend and the others thought that Red-Bear lhad mercy on the poor
boy, since he did not hurt him.

Burnt-Hands went home with his friend and pulled off the meat
and the white buffalo hide. "Here, grandmother, is what I promised
you, and a lot of meat. You now know that I can hunt and bring
home game." His grandmother was at once overjoyed. She thought
about the pretty girl who always showed them charity. She sent out
for Last-Child, who came in. "You have always been kind to us, and
I have always been thankful. I want you to have this 'hide, and to
have a robe made for yourself. You are young yet, and it will be-
come you more than me." Burnt-Hands was talked about all over the
village, but they did not know that he had been blessed by a Bear.

A long time after this chase the chief gave out an order for every-
body to go on an elk chase. Red-Bear had been accustomed to collect
all the elk teeth. This 'Was his object for the hunt. Burnt-Hands
heard the order and began to make preparations for the hunt. He
promised his grandmother an elk-tooth dress. Burnt-Hands told his
grandmother that if any trouble arose on his account she must flee
into the timber, and on through other timber, and there wait for 'him.
The next day the chase was to come off. The hunters had great luck
and were talking happily in the woods. There was a cry here and
there for Red-Bear to come and get his teeth. Burnt-Hands and his
friend were together. He told his friend to take the teeth out for
him, for he did not know how. His friend -was a little afraid to do it,
but Burnt-Hands said it would be all right. The men, too, rather
hesitated to let him have the teeth. They told him that Red-Bear had
spoken for all the teeth ; but he paid no heed to it, and told his friend
to take them. Burnt-Hands had collected a lot of teeth, and so had
Red-Bear. The hunters had chased the elk on to a smooth piece of
ice and had killed several there. Here, Burnt-Hands and Red-Bear saw
each other doing the same work. They met on the last elk, and Burnt-
Hanjis spoke and said: "You have enough teeth. You will keep
off and let me have these." Red-Bear gave an angry grunt, and said,
"A child like you cannot have much to say." As Red-Bear leaned over
to take the teeth Burnt-Hands took his war-club and struck him on the
head. He took him by the feet and dragged him to the air-hole.
"Father, this is what you asked of me." A great yell was raised, and
war was made on the boy.

HOW BURNT-HANDS BECAME A CHIEF. 69

The boy fled to the village and peeped in, to isee if his grand-
mother had done what he had told her to do. She was gone, and he
followed her and found her beyond the second timber as he had
directed. "Now," said he, "take one of these bear claws off my wrist
and open the little bag of paint." This she did, and he began to sing
and perform the ceremony. He adorned his grandmother and himself
according to the instruction of his Bear father. The people had all
turned out to kill him for what he had done. Still others were calling
it wrong to harm the boy, and reminded the people of what bad ruling
Red-Bear had done.

Burnt-Hands and hiis grandmother had turned into Bears, and
were making a big noise, growling and grunting. Nearer and nearer
the warriors circled around the timber, shouting and yelling. The
boy told his grandmother to be first to attack. So she did so. She
caught Red-Bear's brother and four or five others of his near rela-
tives. "Now, I will attack," said Burnt-Hands, "for you must be
tired." He picked out the leaders and the influential men of the vil-
lage and scalped them and tore them up. The warriors began to re-
treat. A cry was raised to end the fight, as many had been killed, but
how to stop the boy and the old woman they did not know. They
assembled and filled the peace-pipe. They gave it to Last-Child
to take to the boy and the old woman. She took the pipe and came
toward them, they growling wildly. The boy knew it was the girl.
He told his grandmother not to charge at her. The boy accepted the
peace-pipe and both smoked it. This ended the fight.

Burnt-Hands asked his grandmother how old she would like to be.
She said, "About thirty-eight," and so she Was. The boy made him-
self about twenty-two, and when all was quiet he married Last-Child.
Burnt-Hands came to be chief, and had Black-Bear as his slave. The
people lived happily tinder his rule.

18. HOW BURNT-HANDS BECAME A CHIEF.*

Once there was an old woman and her grandson. They were
very poor; they had nothing. The boy's name was Burnt-Hands.
Some warriors got together in the village and planned to go on the
war-path. Burnt-Hands heard of it. He told his grandmother that
he wanted to join the warriors on the war-path. She told the boy that
when he went he must never tell Coyote stories on the war-path. She
gave him a round burnt clay ball that had a handle to it. She told

*Told by Two-Hawks.

70 TRADITIONS OF THE ARIKARA.

Burnt-Hands to go; that the clay ball with the handle was his war-
club ; that when on the way, when he should become hungry he should
place it upon tihe fire, put kernels of corn upon it, and roast them.

These warriors went out to a camp in the woods. The young
man came up with them and lay down by them. The next day they
went and in the afternoon they sat down to rest. They made fun of
the boy, and said, "Now tell us some Coyote stories." But the boy
refused, and said, "My grandmother told me not to tell Coyote stories
while on the war-path." The coaxed the boy to sing, but he would
not sing.

The boy was hungry. As he saw that the men were not moving
on he placed his clay ball upon the fire and put some kernels of corn
upon it and began to roast them. While he was doing this he said,
"I will tell some Coyote stories." The boy began to tell how the
enemy came and attacked a certain war-party. At the same time he
kept on roasting his corn.

While he was telling these stories the enemy came, and when the
men found out that they were 'surrounded they became scared. But
the boy went on with his roasting of the corn. When he had finished
roasting the corn he took a seat and ate his corn, and -after he had
eaten all, he went out and killed many of the enemy with the day ball
that he had roasted his corn upon, which was really a war-club. The
enemy became scared at the boy and ran away.

So the men found out that the boy was a wonderful boy ; and as
he had killed many of the enemy, when they went home they made
Burnt-Hands a big chief, gave him a good tipi and a wife. He moved
his grandmother into the new tipi, and there he lived ever after.

19. HOW BURNT-HANDS BECAME A CHIEF.*

One winter the people went a long distance to hunt. With them
was an old woman and her grandson, named Burnt-Hands, who were
very poor. One day the people made their village along a stream of
water, where the scouts reported seeing many buffalo. The young
man told his grandmother to make a bow and arrows; that he was
going with the men to kill buffalo; and that he was going to bring
back some tongues and hearts. The old woman cried, because she
knew that the boy was poor, and that he could not get any tongues and
hearts.

Told by Antelope .

HOW BURNT-HANDS BECAME A CHIEF. 71

The boy started, and when he came up with the hunters some of
the people said jeeringly, "Well, Poor-Boy is going to kill the first
buffalo." When the hunters stopped it was customary for one of the
young men to stand somewhat in front of the rest and make motions
for the men to divide up into companies and to go in certain di-
rections, so that they could attack the buffalo on all sides. The boy
began to sing about being the one selected to do that. This was an-
nounced to the leaders, and they selected him.

The people divided up into companies and circled around where
the buffalo were. The command to attack was given and the boy
went right among the buffalo, and there he began to kill. After he
was through killing, he turned back and pulled out the buffalo beards,
and also pulled out a bunch of hair from the side of the shoulder. This
he kept. When he went on to find his robe, he found that somebody
had taken it. The young man then began to sing about his robe. He
wanted some one to return it to him, but they would not return it to
him, but made fun of him. Then the boy began to sing about the
snowstorm coming. The boy ran into the village where his grand-
mother lived. He took the hairs that he had taken off from the robe
and threw them upon the ground, and there in that place appeared sev-
eral tongues and hearts. The old woman was very glad that the boy
had brought these things. She boiled them, and they ate until they
were filled. The cold weather turned into a blizzard, and killed many
men who had made fun of the young man, while others came home and
said that the young man had done some things that were wonderful.

After the cold weather was over, the village broke up and moved
on. Again scouts came and reported that there were buffalo. After
this killing the people ceased to make fun of the boy. They called him
again to stand in front of the procession and to wave his hand to di-
vide the men into the different companies. They all attacked the buffalo,
but the boy was the first to kill, although he was not on a horse. He
again simulated the taking of the tongues and hearts by simply pulling
out the beard and the hair from the sides of the buffalo. When the
boy had taken the hairs and thrown them down in the lodge there at
once appeared many tongues and hearts.

People found out that the boy was wonderful, and they finally
gave him a pony on which to carry -his meat home, and the chief's
daughter visited the young man, and finally Poor-Boy married the
chief's daughter. Poor-Boy became a great warrior, and at last be-
came a chief.

72 TRADITIONS OF THE ARIKARA.

20. THE TWO BOYS AND THE WATER-SERPENT.*

Two boys once wandered about the village and they were wel-
comed to any lodge they entered. One morning they came into one
lodge and the people were glad to have them come in, but they claimed
that the boys must be the ones who ate up their pot of corn. The boys
did not know anything about the pot of corn. They left the lodge and
went into another and there they were accused of the same thing.
The boys went to another lodge, but were again accused. They were
indignant at the accusations that were made against them. They
wandered off from the village and returned when the sun set.

Now the two boys said one to the other, "Let us be on our guard
to-night and perhaps we may discover who eats the corn." In those
times an inclosure surrounded the village, and the two boys sat by the
inclosure. They sat there until all the people of the village went to
sleep, for they agreed to stay till morning. After all the people had
gone to sleep the boys heard much roaring by the river; so they
listened. After the noise of the waters ceased, they saw a big black
thing going over their heads. It climbed over the inclosure and went
on top of a lodge. It was a long serpent. The serpent stuck its head
into the smoke hole of the lodge. In a few moments he went to another
lodge and did the same thing. Then he went to still another. Now the
serpent went back to the river and the boys were glad to find out
who ate up the people's corn, beans, and squash that had been prepared
in the evening for the next morning.

When morning came the boys went down to the timber and cut
many sticks to make arrows with. They sat down and made arrows
till evening; but they never mentioned what had happened. Again
the iboys stayed out, and after all the people had -gone to sleep the
same thing happened as on the preceding night. Again they saw the
serpent climbing over the inclosure and onto the lodges. Then the
boys shot at the serpent while it had its head inside a lodge, reaching
for food. The boys threw their arrows at the water-monster as fast
as they could. They threw so many arrows at the monster that he was
almost dead. The serpent came out from the lodge and went down
to the river. The waters roared and rose, because the water-monster
was dying, but when it was dead the waters were silent. When
the waters went down the big serpent was found dead on a small
peninsula.

*Told by Antelope.

THE BOY WHO BEFRIENDED THE THUNDERBIRDS. 73

21. THE BOY WHO BEFRIENDED THE THUNDERBIRDS, AND
THE SERPENT.*

Among the Arikara lived a young man who was gifted with
powers from the gods in the Heavens — the four-world-quarter gods
who give all power. The boy's parents were very poor, so that he
would go about and kill so many antelope that people called him "An-
telope-Carrier." When he went hunting he killed many deer. It made
no difference how far away the animal was, he killed whatever animal
he slhot at. People wondered "where the boy got his power. The boy
got his power from the timber. The Wood-Rats had taken the boy
and had given him bow and arrows. The arrows were made of dog-
wood. The feathered parts were wood-rat hide. The boy had for his
bow, thick hickory wood. One of the arrows was black, another red,
another yellow, and another white. The yellow and the white arrows
had flint points, and the boy used them for killing game.

Antelope^Carrier wandered from home and was lost to the people.
His friends mourned for him as lost. The boy wandered west, until
he came to a lake, — a very large lake. Now the boy thought to himself
that he would stay at this place for several days. He killed game,
made a big fire, ate meat and slept by the lake, where there were many
brushes and reeds. One day Antelope-Carrier killed some birds and
roasted them. After eating the birds he lay down and slept. While
he slept, two Thunderbirds came and carried him high up and placed
him upon a high mountain. When the boy woke up he found him-
self in a strange place. The mound was high and had steep sides,
so that he could not get down. When he found that there was no
place to get down he cried. He walked around and found a nest. It
contained four young Thunderbirds. The nest was built of sticks
and covered with soft, downy feathers. He walked to another place
and he found a hollow in the stone and this was full of clear water. He
did not drink, but went on crying. After a while he became tired and
sat down. He heard above him a noise which sounded like strong
wind. He looked up and saw the mother Thunderbird. She lighted
close to the boy and the bird spoke and said: "My son, do not cry.
I brought you to this place. I watch over you as you go hunting.
I see you kill game. You are wonderful. I brought you up here. I
want you to help me save your young brothers over there" (pointing
to the nest). "Nesaru placed me and my mate upon this high place.

*Told by Antelope.

74 TRADITIONS OF THE ARIKARA.

I have been here a long time, and every time I place my young upon
this place a strange animal that lives in yonder lake comes up and eats
my young. I have not raised my young, so I have asked you to help
me; and if you save my children I will give you great power. The
animal that devours my young is a water-serpent. It has two long
heads. It has a very thick covering of flint stones. When I throw my
lightning upon it, it does it no harm. I throw the lightning in its mouth
and it does not die, for the covering extends beyond its head, so that I
do not hurt it. Now, my son, do not cry, but stay here and help me
kill this monster, and you shall have 'lightning in your eyes and your
mouth and limbs, and you shall have control of all the birds in the
whole world."

The boy wiped away his tears and said: "I will die with my
brothers. I will stay here and help you." The Thunderbird flew away,
for she was happy. The boy went to the east slope of the mound, which
he found very steep, but covered with timber. He clambered down
from the crest of the mound and went into the timber, and there he
found many birds. This was the home of all birds. He found a deer
and killed it. He cut it up and carried the meat to the top of the
mound. He carried some wood to the top also, and made a fire with
flint stone. He saw the young birds with their mouths open. He took
some meat to them and fed them. The parents of the little birds came
and saw that the boy was taking care of them and were glad. The male
bird spoke to the boy, and said : "We are all glad to have you here.
Our young are very young, but as soon as they begin to turn black
then it is time for the serpent to come out from the 'lake and climb this
hill, to kill and eat my birds. We will go far away, where we will get
more power, for it is nearly time for the serpent to come up. When
the serpent comes up we will be here in time to try to kill it. We are
gone."

The Thunderbirds flew away and for many days the boy did not
see them. He was told that when the serpent was ready to come out
from the lake he would see a fog rising from the lake, and by that
would know that the serpent was coming.

One fine morning when the boy was sitting down, with his bow and
arrows lying in front of him, looking at the sun as it came up in the
east, something seemed to move his head towards the lake. He saw a
small roll of fog coming up from the middle of the lake and the fog
seemed to spread as it went up. After a while the fog seemed to cover
the hills around, and to reach up into the heavens. The boy saw some-

THE BOY WHO BEFRIENDED THE THUNDERBIRDS. 75

thing crawling out from the lake. Something came out from another
place. These were the two heads of the monster. Gradually it came
crawling up the hill. A storm came from the west. The boy saw the
rain storm, but no bird. He knew that the storm was brought by the
powers of the Thunder-birds. The storm went by the boy. No rain
was there where he was. It lightened and thundered under the boy.
Presently he saw the two Thunderbirds spreading out their wings, mak-
ing lightning, and every time the lightning struck the serpent the boy
could see a flash of lightning in every direction, but it did not kill the
monster. At last the monster came upon the rock where the nest was.
The birds flew about, the mother squealed, and as the monster opened
its mouth the Thunderbird sent its lightning into the mouth of the
monster. The monster was thrown back, but again it crawled up, and
the female Thunderbird said: "It is all over. We cannot do any
more. We have failed, so we will fly up, and you, my son, will have
to die with my children."

The boy now picked up his bow and arrows. He took the black
arrow. This he placed upon the bow-string ready to shoot into the
mouth of the monster as soon as it should crawl upon the rock. As the
monster came up and opened its mouth to swallow the boy he pulled
his bow-string and shot into the mouth of the monster. A noise like
that of a falling tree was made. The monster fell over and burst open,
for the arrow was really a sycamore tree with sharp limbs. The birds
flew downward and were glad. Now the other head of the monster
came up from another side of the hill. The boy again ran, and as it
opened its mouth the boy shot the red arrow into its mouth and another
sound was heard. The arrow lifted off the head of the monster and
the head fell again upon the rock, breaking it into pieces.

The Thunderbirds now came and flew around the boy, screaming
with joy. The two birds flew away to where all kinds of birds dwell.
The birds all flew up where the boy and the nest were, and the mother
Thunderbird said : "My son, to-day you are chief of all birds. You
shall have power as I have. Lightning shall be in your breath and eyes.
I give you a stick that shall have lightning, so that you can kill anything
you strike. These birds shall follow you wherever you go. They will
bring you news of bad animals. They will give you their power. Let
us now go down where the serpent is." The boy and the birds all
went down to where the serpent was. It was broken in two. The birds
all took hold of one side and turned the serpent over. When the ser-
pent fell, the flint rock upon it had fallen off and scattered. The

76 TRADITIONS OF THE ARIKARA,

boy cut the serpent open and the birds feasted upon the serpent. As
each bird was filled it spoke to the boy and gave 'him power. The
power given to the boy was in the nature of objects, and he swallowed
them.

The lake grew smooth after the serpent was taken out. The boy
was now chief of all birds, and wherever he went the birds followed
him. Wherever there was a bad animal the birds told the boy and the
boy went and killed the animal. The boy made it his aim to kill all
bad animals. He never went to his people, but roamed over the land
as chief of all birds, but still kept the name "Antelope- Carrier."

While this young man was roaming about, two young boys from
the village went to shoot birds. They were joined together with raw-
hide. When they had 'gone far away from the village they came to a
bottom land. Here they found an object that looked like a mushroom.
It was white. It was moving up and down. One of the boys said, "Let
me shoot at this thing," The other boy said, "No, it is wonderful."
But the first boy shot at the object and as soon as the arrow hit the
dbject a strong wind came up and took both boys up, carrying them
far away, and they were left on an island out in the great waters near
where the sun comes up.

When the boys were landed they cried. All this time they were
still joined by the rawhide string. The boy who shot began to make
fun of the other, because he cried the most. So the boy who cried the
most tried to shoot the other with his bow and arrow, claiming that it
was through him that they were now far away from home. The other
boy said, "No, do not kill me, for we will go back home. We will first
go to the setting of the sun, for that is where our home is. If we do
not reach home then we must go east, where the sun rises." So they
went west. As they neared the big water they >saw a patch of corn and
squash. They went on and saw an earth-lodge. They stood outside,
and after a while an old woman came out and called them "grandsons"
and asked them to enter her lodge.

They went in and she fed them. They stayed with the old woman
one moon. Then the old woman said: "My grandchildren, you are
far away from home. You were brought here by a strong wind, be-
cause one of you shot it with your arrow. I will help you so that you
can go back to your people. I will pound much corn and I will make
dried mush for you. I will make five large cakes. You must do as I
tell you. It takes four days to cross the big water. Four of these cakes
will be for your grandfather, who will take you across ; one cake will
be for you boys." She made the cakes and gave them to the boys, and

THE BOY WHO BEFRIENDED THE THUNDERBIRDS. 77

said: "Go to the bank, and both of you must say, 'Grandfather, my
grandmother says that you are to take us across/ A large serpent will
come first, and you must say to it, 'My grandmother says you are not
the one.' It will go away. Then call for another one. The second one
will come. Send it away. The third one will come. Send it away.
The fourth one will come. It is your grandfather, for he carries land
upon his head, with trees growing upon it. Get on the serpent's head
and give the serpent one cake. Your grandfather has lice. Take one
off of his head and give it to your grandfather ; he likes to eat them."
These lice were soft-shell turtles.

The fourth serpent came, and the boys got upon it with their cakes
of mush. The boys took one cake and told their grandfather to open
his mouth. When he opened it the boys put one of the cakes into it.
Their grandmother came and told the boys to get the big serpent a
louse and to throw it into its mouth. This the boys did. The boys'
grandmother told them not to jump when the serpent was within three
or four feet of the bank, but to stay on it until it was up to the bank.
One of the boys now said to his grandfather : "Grandmother says that
you are to start for the other side of this big water." So the serpent
started and went all day. At noon of the next day the serpent stopped,
and said, "I want something to eat." So the boys gave it another cake,
and also one soft-shell turtle. Then the serpent started again. The
next day the serpent stopped and the boys gave it another cake and
turtle. The serpent started again, and the third day it stopped and the
boys fed it with another cake and turtle. The fourth day, the boys saw
land. The wild boy jumped before the serpent came to the bank, and
was swallowed by the serpent. The other boy waited until it landed,
then got off, and said, "Grandfather, grandmother said you were to stop
here and rest." When the boys had got on the serpent they untied
themselves, and this is why only one of them was swallowed.

Now the boy on dry land said : "Grandfather, I am about to leave
you. Grandmother said that I was to feed you with your own lice"
(turtles). The boy took turtles from the monster and gave them to
him. "O, grandfather, open your mouth. I must see your teeth.
Grandmother said I could see your teeth." So the serpent opened its
mouth, and there the other boy was, sitting inside the serpent. The
boy asked the serpent to open its mouth wide, so he could see how long
his teeth were. He then reached in the serpent's mouth and dragged
out the other boy.

The two boys thanked the serpent and went west, hunting their
home. They traveled many days, until at last they came to the Mis-

78 TRADITIONS OF THE ARIKARA.

souri River bottom. This river they followed up until they came to
some lakes close to the river. Here they wandered until they came to
drift wood, and there was a good large sized log among the drift.
Here they made a big fire. The large log was among the burning. The
boys noticed drops of grease falling from the log. The wild boy noticed
and reached up to the log and he found that the log was a serpent.
The foolish boy then took his knife out and cut a chunk of meat and
ate it. He tried to get the other boy to eat some of the meat, but the
boy would not eat it.

The boys now went on, and in the night lay down. The next morn-
ing the boy who ate the serpent woke and saw that his feet had turned
red, blue, and white. The wild boy was glad to see the colors upon his
feet. The next night, the boy's legs became colored. Another night
passed, and the boy's body was colored. The next morning the boy's
legs were joined together and were like a serpent. The other boy talked
to the part-^serpent boy, and said, "I will stay with you." The serpent
boy then said: "My brother, carry me to the Wonderful (Missouri)
River and put me in the water. I am now wonderful. You must come
down to the river, so that I can speak to you, and I will give you
powers." The fourth morning the boy was a Serpent. The other boy
packed the Serpent boy to the river and turned him loose in the river.

The boy went home. Antelope-Carrier was informed of the Ser-
pent and learned that it was wonderful. Antelope-Carrier came and
told all the birds to hunt up and down the river, so that they might find
the Serpent. The Serpent knew that Antelope-Carrier was coming,
and became scared. The Serpent had his brother dig a hole in the sand
for it. He went into the hole and was all hidden but the head, which
was covered with willows. Antelope-Carrier with all his birds hunted
the Serpent. At last he saw the place where he thought the Serpent
was. While examining the place the Serpent used its power and carried
Antelope-Carrier into the water and into its den. There Antelope-
Carrier was put into the sweat-lodge and was made to vomit up all his
powers which he possessed except the lightning in his eyes. "Now,"
said the Serpent, "your powers are all gone. You are no longer won-
derful. Go now to our people and live with them." Antelope-Carrier
went home. He had to wear something over his eyes all that time, for
they were like lightning. He lived with the people, but never showed
to them any powers that he had possessed. The Serpent remained in
the river and would sometimes swim around in the waters. It gave its
powers to the people and gave them songs and the Medicine-men's
ceremony.

THE BOY WHO TURNED INTO A SNAKE. 79

22. THE BOY WHO TURNED INTO A SNAKE.*

A long time ago there was a young man in the village who was
an idiot. All the boys plagued him except one whose father was a
chief and who took a liking for the boy. This chief's son used to
take the boy to his lodge and feed him. One day the poor boy said
to his friend: "Let us go on the war-path. Let us go alone, for we
can do as well as the warriors." They started out and went south,
crossing the Missouri River. After they had crossed the river they
went west. For several days they continued their journey, but as
they did not have much to eat they became exhausted and turned
back.

When they were going over the prairie they saw something in the
distance that looked like a log. They came to it and saw that it was
a water-serpent. This water-serpent seemed to have no end. The
boys walked one way, then another, until they finally gave up trying
to find the end, and there was no way to go around it. The foolish
boy said: "I know what I will do. I will make a big fire upon the
serpent, so that it will burn up and we can cross over." This they
did. They gathered many dry limbs and placed them upon the ser-
pent, then set it on fire. The serpent burned in two. Before crossing
over, the idiot said, "My brother, that meat looks very nice, let us eat
it." "No," said the other boy, "we must not eat it; the serpent is
wonderful." But the idiot was hungry and took some meat from the
serpent and ate. He tried to get the other boy to do the same, but
the boy would not eat of it, although he was very hungry. After
the idiot had enough of the meat he went across the serpent. The
other boy followed.

The boys now traveled down the Missouri River until night
overtook them, when they lay down. The next morning the boys
woke up. The idiot looked at 'his feet and he saw that his feet were
colored with red and blue stripes. "Look," said the idiot, "I have
colored feet. I will not have to paint my feet when we dance at home.
People will like it." But the other boy did not say anything, for
he knew there was something wrong. They went on until they
reached another stream of water, where they lay down again and
slept. This time, when they woke, the idiot looked at !his legs and
he found his legs also were colored. He was pleased, for he thought
that he would not have to paint when dancing. The next night they
lay down, and when they arose in the morning the idiot's body also
was colored. They kept on journeying. The fourth morning the

*Told by Yellow-Bear.

8o TRADITIONS OF THE ARIKARA.

boy found his legs had grown together and had turned into the tail of
a snake. The other young man promised to take care of him as
long as he could. He carried the boy upon his back to the nearest
lake. Tihe idiot now turned into a Snake.

The next morning, the Snake told the boy to place him in the
lake ; that if the fishes were satisfied to let him remain with them he
would let the boy know. The boy put the Snake into the lake. The
Snake swam about the lake and there was a great commotion in the
water. The fishes in the lake did not seem to like this Snake which
had come among them. The Snake came out again, and the boy
took k and put it upon his back and carried it to another lake. There
was a great noise again in the lake. The Snake came out again,
and said: "Carry me to the Missouri River and put me in.
That is where I am to stay." So the boy took the 'Snake down to
the Missouri River and put it into the river. The Snake swam
around in the river and came out and said: "My brother, I am to
rest in the middle of the Missouri River. Whenever the people cross
the Missouri River they must say, 'My brother, let me step over you.'
They will then always cross over the river without any danger of
drowning. If they do not say anything, there will be danger of
their getting drowned. Let them also give me presents, throwing
them into the river. Now go home and tell my friends to bring me
some presents of pounded corn and dried buffalo meat."

The boy went home and told his friends what had happened.
The people brought blankets, tobacco, pounded corn, and dried meat.
The boy and some other people went to the river and there they gave
presents. The Snake boy received the presents, showing himself, so
the people knew that the idiot had turned to a Snake. Every time
the men went on the war-path they said : "My brother, we want to
step over you. We are upon the war-path. See that none of our
young men get lost in the river." To-day these people say to this
river: "Brother, I am about to cross over you. See that I do not
drown." Presents used to be given to the Snake boy by warriors
when upon the war-path.

23. THE BOY WHO RECEIVED THE MOUSE POWER.*

A long time ago, when the Arikara were in a village on the Mis-
souri River, the chiefs notified the people that they were going hunt-
ing, and that they were all to get ready to go. So all the people went

*Told by Snowbird.

THE BOY WHO RECEIVED THE MOUSE POWER. 8 1

to their caches and placed there all the things that they did not care
to carry with them on the journey. Then they packed their ponies
and moved on towards the west.

One of the young men stayed behind and went from one lodge
to another and finally stayed over night in the village. The next day
he went through the village again, and he heard a woman crying.
He went to the place where the crying came from. He looked into
the lodge, and there was a woman sitting down crying. This woman
had a buffalo robe wrapped around her and her hair was hanging
loosely over her shoulders. The young man went in to see who it
was. He wanted to know what she was crying about. She said :
"I know that you are here, and I cried to bring you here. I have
been crying for some time, for when the people left this lodge they
took my children with them. I would like very much for you to go
after my children. If you will bring my children back, I shall call
my people together and they will give you some kind of power that
will make you a great warrior." The young man wanted to know
where her people were. The woman said her children were in the
sacred buffalo robe; that all (he had to do to get the robe was to go
to a man who had the robe and ask him to let him see the robe, and
upon opening the robe he would see a nest in the robe, and there her
children would be.

It was customary among the Arikara to untie the robe when any-
body asked that he might see it, so the young man knew that he would
have no trouble in finding the children, and he promised the woman
that he would have her children back as soon as he could. The young
man ran in the direction where the people had gone, and on the
second night he came to the camp which they had made. The young
man went to his mother's tipi and told her to give him a little meat;
that he was in a hurry ; that he could not stop ; that he had to go back
to the village. The mother gave the young man some meat. He
ate and then he went to the tipi of the white buffalo robe. The young
man begged the keeper of the white buffalo robe to let him see it.
The keeper of the robe took it down and untied it. While the man
was untying it the young man was watching for the nest. When he
saw the nest the young man began to cry, as if praying to the white
Buffalo, but he put his hands upon the robe, and upon the nest, so
that the man would not take any notice of it. The young man stopped
crying, took the nest with the young ones, put them in his blanket and
left the tipi.

82 TRADITIONS OF THE ARIKARA.

The next day, the young man arrived at the village where the
woman was. She was still sitting where he had left her. The young
man gave the nest over to her. The woman was thankful, and said :
"Now you have returned my children. Go now and return in the
night." So the young man left the lodge.

The woman took her nest and went to the edge of the lodge
and placed it there. She then turned into a Mouse and nursed her
young ones. She went to the different holes of the Mice and Rats,
telling them of what the young man had done for her, and asked
that they give him power. The largest Rat in the village consented
to give the young man power. He told the woman that he would
have the Rats and Mice come into the lodge in the night, and that
'the young man should be there, for they would talk to him. The
woman thanked the Rat for what he had isaid.

In the night the young man went into the lodge, and the woman
was there. She told the young man that the priest was to be there
that night and that he was to be the one to give him power. So
the young man stayed. The woman told him to make a fire, so that
he could see what was done. The young man made a fire, and as
he took his seat he heard the Rats running around in the lodge.
Finally they came, one by one, in the form of human beings, and
took their seats around the fireplace. The man who acted as priest
stopped, and said : "My son, you have done a kind act to one of my
people by bringing her children back. She wants to help you, and I
have consented to do this. I am to give you a war-club, and I am to
give you power, so that you can turn yourself into a mouse any time
that you want to, and when you attack the enemy and when they try
to kill you, you shall disappear, so that you will not be afraid of any-
body." The young man was given all these powers. At last the
priest arose and called the young man up to him. He took hold of
him by the shoulders and drew him to himself. Then the Rat-Man
blew his breath upon the sides of the man's cheeks, and there were
formed pictures of Mice. The war-club was given to him, and he was
told that he was now powerful and that he could go home. The
young man took ithe club and a little box of medicine they had given
to him, and started to go out. When he heard noises in the lodge he
turned around, but the people had all disappeared. The woman was
standing outside the lodge, and she told the young man that he was
now her son, and that he should tell his mother that when they re-
turned home to their lodge, if they should see any mice they should
not kill them, for they were the young man's relatives. The young

THE BOY AND THE YOUNG HAWKS. 83

man started for the camp. He traveled for many days, and at last
he reached the camp. He went into the dpi and lay down, and the
next morning the people found out that he had come.

This man became a great warrior. He led many parties out to
capture ponies, and when he went into the enemy's camp he turned
himself into a Mouse, and when he got to the ponies he would cut
the ropes, then drive the ponies out of the camp, and if he was found
out he again turned into a Mouse, so that the enemy could not find
him. In battles, he was a brave man. He killed many enemies with
the club that had been given him. He became so bold that he had his
own way about everything in the camp. He had some troubles with
some of the men, and killed them. The people grew afraid of him and
always let him have his own way. At last he found his equal in
another young man, who seemed to have the power of a Bear, and
he it was who attacked the Mouse-Man. These two fougiht until both
of them fell down dead, one killed by the other.

24. THE BOY AND THE YOUNG HAWKS.*

Outside the village there wandered a small boy with his bow
and arrows, shooting at small birds and gophers. Day by day lie
went out looking for game. Once he discovered a hawk's nest with
four eggs in it. He went out there every day, fearing that some one
might take the eggs away. Finally the eggs hatched and the boy
was much pleased to see the young hawks. He brought insects to
the young ones for them to eat. He did this every day, and the birds
grew and finally began to try to fly. He wanted to take them home,
but he thought he would wait two or three days longer.

When he went out to bring the birds home he saw a man in front
of him ; so he ran, for fear the man would take his nest. But the man
reached to the nest first and the boy cried: "Those are my birds.
Do not touch them, for they are mine." The man answered and told
the boy to come in a hurry, and the boy came. When the boy saw
the man he was frightened, for the man was a stranger. The man
said: "You have pleased me by taking such good care of my sons,
and these birds are your brothers." Furthermore, the man told the
boy that he had won much favor and that he would be rewarded, but
he told the boy to leave the nest. The boy took some feathers from
the young hawks to put on his arrows. He then went home, half
believing that he was rewarded.

*Told by Strike-Enemy.

84 TRADITIONS OF THE ARIKARA.

The 'boy came^o be a good hunter. In the meanwhile he went out
on the war-path with some others. When they discovered the enemy,
he it was who fought where ithe arrows were thickest. Thus he -be-
came known as a brave.

Some years afterwards he was known far and wide, and even
Lis own people were afraid of him. But finally he turned around and
did that which was wrong among his people. Anyone who made
any attempt to kill the young man would forget it just as he was ready
to. Many a man tried to kill him, but always forgot. He was
called "Make-to-Forget." But one man was capable of killing him,
and he did so, because he aroused the people so mudh by doing wrong
deeds.

25. THE END OF THE ELK POWER.*

There were once four strong young brothers. Only the oldest one
was married. He had a wife and child. One day the men went to
their traps to lie in wait for eagles. The woman stayed at home, where
she was busy preparing a hide for clothing. Toward evening the
young men returned home, one by one.

The wife of the eldest brother was missing. They looked all around.
There was no sign of the woman. The baby was found on the ground,
crying, and the tools which the woman had used were there, but the
woman was gone. The men believed that the woman had been taken
away captive, and they grieved for her as lost. The baby was hungry
and cried so piteously that it brought tears to his father's and
uncles' eyes. The father tried to comfort him by feeding him deer
brain broth, which would quiet him for only a little time. The oldest
of the unmarried brothers was so filled with pity for the young one
that he cried from eve 'till morn, trusting that the chief would hearken
to his cry and help him and his brothers. He went out to cry near
a strip of timber where he had seen an old dry skull of a buck elk.
For two nights the young man cried near the skull. On the second
night the Elk heard his cry and before sunrise the young man heard
a voice saying: "I am well pleased with your earnest manner of
pleading for your loss. I will help you. First, I will say that your
brother's wife is alive, but captured by a Bear who has already cap-
tured three other women. You may think that the Bear is mightier
than I, but that is a mistake, as you will see. Go home with the as-

*Told by White-Bear.

THE END OF THE ELK POWER. 85

surance that I have given you all power that the chief gave me. Tell
your brothers to go home at once, and in a day or two come by your-
self and I will give you all instructions."

The brother started home. By the time of his arrival at the
village the news of the woman's disappearance had spread. It caused
great sadness and wailing. Pretty- Voice (this was the name of the
eldest unmarried brother) stayed one night, then started to where
the Elk had spoken to him. All night Pretty- Voice traveled, and by
daylight he reached the place. "I am glad that you have come, and I
am prepared to carry out my promise/' said the Elk. Sitting down,
Pretty- Voice learned the ceremony of the Elks. "Go at once," said
the Elk. "Carry out my instructions in full. When the sun has
risen full blow your whistle. No matter where the females are,
they will be attracted and come to you. At the end of this strip of
timber you will see the rougfli bluff, and at about the middle you
will see a little scattering brush. There is the home of the Bear, and
there you will find the woman." Pretty- Voice went to the end of the
timber as he had been directed. As instructed, he whistled, one — two
— three times. The women in the Bear's den heard the whistle and
all rushed outside to listen. At the fourth whistle they could not re-
strain themselves. They rushed toward the sound. They saw a
handsome ^young man standing with his robe wrong side out. Two
mid-tail eagle feathers were on his head and a long whistle was in
his hand.

Pretty- Voice was surprised to see his brother's wife and three
young women who had been missed for a long time. Pretty- Voice
said, "Nawa, we will lose no time, but prepare yourselves to run.
Understand we are bound for home." They started at a fast pace.
When they had gone many miles one turned her head and yelled,
"He is coming !" and they began to cry. When the Bear came up too
close Pretty- Voice ordered the party to stop. The Bear stopped and
sat up on his hind legs, heaving heavily. The Bear was first to speak.
He said, "Young man, you will live if you let me have my women."
"No, I have captured these women and I claim them. I will not let
them go to you. I will defend these women if you are intending to
fight," said Pretty- Voice. "Very well," said the Bear, "you will
begin the fight if you have any faith in yourself." "That I have,"
said Pretty- Voice. Throwing off his robe and other things he made
his attack with his bow and arrow. The Bear sat up, not minding
the arrows. Pretty- Voice had shot all his arrows and the Bear was
still looking at him. "Now," said the Bear, "I gave you a chance to

86 TRADITIONS OF THE ARIKARA.

live, but you gave no heed to my (warning. Now you will die." Pretty-
Voice threw himself on the ground and sprang on his feet in the form
of a full grown Elk, with antlers like branches of a cottonwood tree.
The Bear made a rush and the Elk threw his head down and struck
the Bear, picking him up from the earth. The Bear's claws lacked
a little of hitting the Elk's head. The women stopped wailing when
they saw that Pretty- Voice was their savior. "My friend," said the
Bear, "you are true to your faith, and I will admit that you have
overcome me and I will say that the women are yours and I beg
to -be free ; but I know that I am going to die." Pretty- Voice pulled
up his head with a quick jerk and set the Bear free. After throwing
himself on the ground as before, he sprang up a man. He picked up
his clothing and started on.

When he arrived at the village the news of his capture of the
women spread. There was great rejoicing and the young women were
taken to their homes. Pretty- Voice won great honor. He lived among
his people, being received in their homes with great respect. He was
not yet a warrior, but knew he would have no difficulty in getting a
wife.

As he had received all the powers of an Elk, he thought he would
use them. One night he painted himself according to the instructions
the Elk had given him. Ille, dum summo tumulo terreno stat, pulchram
puellam vidit quam habere volebat. Itaque tibia magica canebat, et
brevi tempore puellam habebat. Hoc faciebat dum puellas pulcherrimas
omnes, quae eum vicum incolebant, habuisset. Deinde matrones illicere
incepit. This caused bad feeling among the majority of the men, but
a few paid no attention to his doings, thinking that nothing could 'be
done to stop him. The Indians held a large council, and in this council
they, including his three brothers, planned and agreed to make an at-
tack and kill him. One day he prepared to practice his power. He
stood on an earth-lodge. The people began to flock into the lodge he
was standing on, with their robes around them to hide their weapons.
Pretty- Voice knew what was coming and gave no heed to them, trust-
ing in his power. All at once the men rushed out and began to shoot
at ihim. A few who favored Pretty- Voice called out that they were
foolish, as Pretty- Voice had caused no one bodily pain. The shooting
went on and on, but Pretty- Voice stood still. Once in a while he shook
his robe and threw off the bullets and arrows. At last the men gave
up, seeing that nothing could harm the young man.

One day the village was attacked by a large party of Sioux. The
inhabitants were being defeated on every side. Pretty- Voice was tardy

THE END OF THE ELK POWER. 87

in coming to the fight, and the men made remarks about his not making
use of his power to fight. He came in his own time, went into the
enemy's field, -with nothing to defend himself with but his whistle.
The Sioux saw that no arrow or bullet could harm him, and knew that
he was powerful. They began to retreat. They were thrown back,
scalped and stripped of their weapons and ponies. They attempted a
second attack, but were again thrown back. When they had been driven
back the second time they knew that nothing could be done to destroy
the people while Pretty- Voice was living, for (he had made 'himself
famous. They gave up trying to fight, but came there on a friendly
visit.

During their visit, Pretty- Voice saw a pretty Sioux girl whom
he thought he would take for 'his wife. So he went through his cere-
mony and secured the girl. He kept her for his wife. When they had
lived together for a long time, loving each other in their lodge, the girl
began to question Pretty- Voice about his great power. She said she
wanted to know how he could destroy, and she said that if she could
be trusted to perform some duty for him she would be glad to do so.
Pretty- Voice told all that had happened to him, and said that he could
be killed by scraping off a little elk horn and elk hair and making a
little incense for arrows and bullets. "When this is done," he said,
"the bullets will go through me." The Sioux girl began to get ready
to desert her husband and to stir up her people to make another attack
and kill Pretty- Voice. When Pretty- Voice had gone off somewhere
she started out toward her country.

On her arrival she told her story and stirred up her people to
make war and kill Pretty- Voice, saying that she knew his secret. She
collected the necessary things and started out at the head of a war-
party. The people of Pretty-Voice were moving for their future wel-
fare when they heard that Pretty- Voice's wife was missing. Pretty-
Voice knew what was going to happen. He had told his mother long
before when in trouble with his own tribe, that if anything should
happen to him, even if he should be torn to pieces, she must collect
his flesh and throw him into a stream near some timber and then she
would see him again.

The girl camped near the village and there prepared the arrows
and bullets as she had learned. A fierce battle began. The inhabitants
of the village were defeated, and in a short time Pretty- Voice appeared.
"There he comes! To-day you are lost!" cried the enemy. Pretty-
Voice started after them as usual and drove the enemy a great dis-
tance, but his body looked like a porcupine tail with arrows. The

88 TRADITIONS OF THE ARIKARA.

bullets and arrows had so loaded him that he fell. The enemy turned
around and scalped many of them. They mutilated the body of Pretty-
Voice. The battle ended. The people went out to bury their dead,
and especially Pretty- Voice. His poor mother, crying for her son,
came out with a robe to collect his flesh and do as she had been told.
The men noticed what she was intending to do. They asked her what
she was going to do. She told all that Pretty- Voice had said, but the
men would not hear of his coming again, as he had done enough mis-
chief. The old mother insisted, but the men would not let her. As the
brothers disapproved of her plan she gave in, and instead of burying
his body they made a big fire and destroyed the body entirely. A num-
ber of days after his body had been burned to ashes a pure white fog
was seen to arise daily from that place.

26. THE ELK RESCUES A WOMAN FROM THE BEAR.*

There was a young man who fell in love with a certain girl in a
village. This girl was the daughter of a chief, and she was very pretty.
The young man was poor. He had no ponies, no relatives, but was
often looking for them. The young girl fell in love with the young
man, and so they planned to run away. The young man took some
flint stones, bow and arrows, a knife and some robes, and went to the
girl's lodge. He took the girl out, and they rode on ponies. They
went off into a wild country by themselves. There they stayed. They
made a tipi. The young man went out every day to kill deer, so that
now they had plenty of meat all the time. The young man thought a
great deal of his wife. The only time he left her was in the daytime.
The young man killed so many deer that the woman made buckskin
dresses for herself, and also buckskin leggings for the man. The
young man killed many elk, and the teeth of the elk were put upon the
buckskin dresses. They made a big new tipi. They had much dried
meat.

One day the young man said : "I will stop hunting. I will now
go to yonder hill, and I will try to catch some eagles." So the young
man went up on a hill, and he caught many eagles. He took them to
his home. One time while he was in a den, waiting for an eagle to
alight so that he could catch it, somebody came to his camping place
and took away his wife. This being was a Bear. The Bear had turned
into a man and had come to the camp. He had a robe about his shoul-

*Told by Antelope.

THE ELK RESCUES A WOMAN FROM A BEAR. 89

ders, bear's claws about his neck, and he smelled so fine that the woman
could not help but like him. When the man started to go the woman
wanted to follow him. She finally left everything that she had and
followed the man. This man was a Bear, and he led her into a den
where there were a dozen or more women that he had taken from their
husbands. In the evening, the young man got out from his cave, went
to his camp, and found his wife gone, but everything else was in its
place. The eagles that he had killed were there. He knew by this that
if the enemy had taken her they would have taken the eagles too. So
he hunted and hunted and yelled. At last he gave out. He went along
the timber and finally an Elk found him.

The young man told the Elk that he had lost his wife; that he
thought a great deal of her; and that now he was about dead from
hunting her. The Elk told him that he was going to help him to get
his wife back, but that he would have to fight. The Elk taught the
man how to transform himself into an Elk. He also gave him a whistle,
and told him that he whistled when he wanted female Elk to come to
him, and that when he whistled they all rushed to him. The Elk told
the young man to remain in the timber ; that he would go and watch
for the Bear ; and that when the Bear should be gone, he would come
and let him know, so that the young man might go and blow the whis-
tle, while the Bear was gone. The Bear left his den and went out for
a long distance. The Elk knew this. It came and told the young man.
The young man went up close to the place where the den was and blew
the whistle. As soon as his wife heard the whistle she said, "Women,
let us go ; that is my husband." Some of the women were afraid to go,
for they were afraid of the Bear ; but the young man kept on whistling,
and when the women heard it again they all rose and walked out of the
den. They followed the young man's wife, who was now running to
where the young man was standing. The young man saw his wife and
was happy. He embraced her, and said, "Go, I will remain behind,
for the Bear will surely come after you."

The Elk now came, and said: "The Bear is coming. Watch.
Fix your bow and arrows so that you can shoot the Bear, while I put my
head down and thus make a kind of barrier so that he can not get
through, on account of my horns." The Bear came, and as he at-
tacked the Elk the Elk put his head down so that the Bear could not
get through, and as the Elk began to lift its 'head up it brought its
head and the whole weight of its horns upon the Bear, thus sticking
its horns into the Bear's body, while the young man shot at the Bear
with his arrows. They killed the Bear. The Elk now turned to the

90 TRADITIONS OF THE ARIKARA.

young man, and said, "I shall now go to my place." But the young
man said, "No, I shall only take my wife; you take the other women."
So the Elk took the other women, and they all turned into Elk. For
this reason, when a male elk whistles, all the female elk run to him.

2r. THE BOY AND THE ELK.*

There was a young man in the Arikara village who was very
handsome. He tried to marry, but the girls all seemed to hate him.
He went off to a hilly country where there was a lake. On the west
side of the lake was a skull of an animal. He placed himself by the
skull and began to cry.

On the second night an Elk came to the boy, but soon -disappeared.
In a short time the boy heard the clear, beautiful notes of a flute. The
sound of the flute came nearer and nearer the boy, until it came to
where he stood. There stood before him an Elk. The Elk now spoke
to him, and said : "My brother, that is my skull before you. I know
what you are crying for. The women do not like you, and you wish
to be liked by them. I now take pity upon you. Take the teeth from
this skull. Wear the large ones about your neck. Wear the others in
your ears. I give you a flute. Go to the village of your people. Blow
this flute, and you will see the young girls coming to you." The young
man received the flute and also pulled the teeth from the skull. He
went home and did as he was told to do.

He tried his flute, and the young girls came to him. This he tried
several times, until he was married. Women also came to him. The
men did not like this, so they gathered together and agreed to kill him.
In the evening the men went out and sat around with their bows and
arrows. The man came out from his tipi and walked outside the
camp, blowing his flute. The women started to run to him. The war-
cry was raised and the men closed in on the boy, killing him. One of
the boy's relatives took the teeth from his neck and ears, and also the
flute. The relatives of the boy were afraid to bury the boy, so they
left him where he was killed. The boy lay there for several days, but
one night he came to the tipi of his mother. He woke her up and told
her that he had returned. His mother did not believe it. But when
she made a fire she saw her son sitting there. The son then said:
"Mother, go to the society of Young-Dogs, and tell them to give me

*Told by White-Bear.

THE COYOTE, THE GIRL, AND THE MAGIC WINDPIPE. QI

some tobacco, so that I may smoke." The mother went to the tipi and
they gave her the tobacco. She gave the tobacco to her son, who
smoked, and said, "This smoke is good."

The men in the village were afraid. They thought the man would
take revenge and kill some of them. The boy did not go out much,
and the people doubted that he was back and alive. Some of the men
went to the tipi to see if the boy was home and alive. The men saw
the boy, and they became afraid. One day the boy sent for all his
nearest kin, and said : "My relatives, my heart is poor, for these peo-
ple killed me. I do not want to live here any more. Will you go with
me where I am going?" All said, "Yes." So the boy went and caught
his pony. The others did the same. Men, women, and children fol-
lowed the boy. He went towards the river and told the people to fol-
low him and they obeyed. They went into the water, and as they got
into the water they began to disappear. They all turned into some kind
of animal that lived in the water. The young man who had the flute
and elk's teeth did not go, so he was the only one who lived.

28. THE COYOTE, THE GIRL, AND THE MAGIC WINDPIPE.*

A long time ago there lived a beautiful girl who had her lodge
in the center of the timber. She loved nobody, but she always had
plenty of buffalo meat, and plenty to eat. She had some wonderful
bundles hung up in her lodge.

One day as she was eating in her lodge the Coyote visited her. He
saw that she had plenty of meat, so he made his home with her. Every
day they had meat. The Coyote was now the girl's errand man, and
made fires for her and carried water for her. One day the girl was up
early in the morning, and she said: "My uncle (Coyote), we are out
of meat. I want fresh meat. My brothers will be here to-day, and I
want you to stay on the north side of the entrance and cover your head
up with your buffalo robe, and not to watch." The girl swept out the
lodge, placed some hot coals between the altar and the fireplace, and
put some sweet grass upon the coals. As the smoke arose from the
coals she went to the sacred bundle, and from it took the windpipe of a
buffalo, which was round, and small at one end and large at the other
end. She waved this over the smoke, then took it and turned it upside
down so that dust came out from it, and as the dust fell out it turned

•Told by Antelope.

92 TRADITIONS OF THE ARIKARA.

into seven young men, who were her brothers. On the north side,
where the sacred bundle hung, were several bows and arrows. These
bows and arrows the brothers took down. When the boys took their
bows and arrows the girl put her buffalo robe about her. She went
up on to the lodge. She gave one yell toward the north, moved toward
the west, moved toward the south, and then the buffalo came, from
the north and from the west. She went back into the lodge, and her
brothers began to kill the buffalo. They killed so many buffalo that
the buffalo finally ran off. The brothers went into the lodge and stood
in a row on the north side. The girl took some hot coals and placed
them west of the fireplace, put some medicine and sweet grass upon
them, and each brother, when his turn came, passed his bow and arrows
through the smoke and laid them by the coals. Then they let the smoke
pass through their bows. Then one stepped to the south of the coals
and stopped ; he finally disappeared. After that all disappeared. The
girl took the windpipe, passed it over the smoke, then put her hand on
the ground, got the dust together, and put it back into the windpipe.
She passed the windpipe over the smoke, tied it, and hung it up in its
place again. She even took the bows and arrows, passed them over the
smoke and threw them upon the ground. They became tiny bows and
grass arrows. These she hung up by the bundle again.

While all this was going on the Coyote had one eye open. After
the girl was through with the performance she told the Coyote to come
out. She went out with the Coyote and they skinned the buffalo. They
brought the meat into the lodge, and left the hides outside. Every day
the girl and the Coyote jerked the meat. The Coyote laid the bones
around the fireplace and roasted them. When the Coyote ate the roast
meat that was cooked he would think of his hungry children far away.
At last he decided to steal the windpipe that contained the young men
and to take it far away into his country, so that he could call the buffalo
and have the young men to kill them. He said to himself : "If I find
the enemy's camp I will attack them. I will turn that windpipe upside
down and those brothers will come out, and they will fight for me.
The people will think that I am a wonderful man/' One day the
Coyote asked the girl if her seven brothers in the windpipe were the
only ones there. She said, "No, for, if I am attacked, I turn that wind-
pipe upside down and there will be many young men, and my seven
-brothers will lead them out and they will fight for me." The Coyote
said to himself, "That is good ; I will steal it." So the Coyote made
up his mind to steal the windpipe that night. The girl knew what the

THE COYOTE, THE GIRL, AND THE MAGIC WINDPIPE. 93

Coyote was planning all the time, but she allowed him to steal it. The
Coyote went up to the windpipe, took it down and went out of the
lodge, to the north. He traveled far. He thought, "I am now far away
from the girl ; I will lie down by the side of this log and sleep." The
girl knew just where the Coyote had lain down, and so she had her
brothers bring the Coyote back and place him at the ridge just before
the entrance of the lodge, on the north side. In the morning the girl
got up, went to the Coyote and waked him. When the Coyote awoke
he found himself in the lodge. He said: "My niece, I thought the
enemy were coming, so I took this thing down, so that I could put the
brothers outside so that they could fight for us. I must have gone to
sleep here. Put it back." Again the Coyote thought, "Well, I will
stay, and I will yet steal this windpipe." So one night he took the
windpipe down again and went off. He went until he came to a place
where there were some ashes where timber had been burned. He lay
down to rest. The girl told her brothers to bring him back and place
him outside of the lodge, where there was a pile of ashes. She went
out in the morning, waked him, and the Coyote, when he awoke, found
himself by the lodge. "My niece," he said, "I took this thing down,
for there was a war-party coming to attack us. I went to meet the
war-party and they ran away, and I came back and lay down here, for
I was tired." The third time he tried to steal the windpipe, but again
he failed. The fourth time, the girl let the Coyote carry the thing off.
So the Coyote went off, and the girl did not have him brought back.
He became hungry, and as he saw a village he thought to himself, "If
I do this wonderful thing to these people they will find out that I am
wonderful and they will take me from one lodge to another to feed me."
So the Coyote went up on the hill. He commenced to howl at the peo-
ple in the village to come and kick with him. He thought that if he
could get them to kick with him he would turn the windpipe upside
down and the young men would run. The young men in the village
said : "That fellow is howling for us to come and kick with him. Let
us go up and kick with him." So several young men (went up on the
hill where the Coyote was. The Coyote took the windpipe and turned
it upside down, but instead of dust and the boys coming out, a swarm
of bumblebees came out, and they commenced to sting the Coyote all
over. The boys continued to kick him. The Coyote began to beg them
not to kick. The young men ran into the timber and the bees left the
Coyote and went up into a hollow tree. There they stayed. The
Coyote went off as a coyote. The bees stayed in the timber, as bees.

94 TRADITIONS OF THE ARIKARA.

29. THE BUFFALO WIFE AND THE JAVELIN GAME.*

A long time ago there was a village upon the Missouri River.
In this village was a young man who was well-to-do. He was hand-
some, but did not care for women. He seemed to be successful in
all his undertakings. In hunting he killed many deer and antelope.
He dug holes upon high hills and covered them with willows and
placed carcasses of rabbits or some fresh meat on them. Magpies
would come there and eat of the meat, then eagles would light there,
so that he dragged them in. People got to calling him "Man-Who-
Kills-Game-Easily."

One day he went hunting, and as he climbed up on a high hill
he saw somebody coming. The boy lay down upon the hill and went
to sleep. When he awoke the sun had gone down, and it was night.
He lay down again and went to sleep. He saw a buffalo cow sitting
upon a prairie and two bulls were standing back of her, and each
bull was saying, "I will ring her." The boy thought that he was
standing by looking on. When the bulls ran to where the buffalo
cow was sitting they turned into sticks and the boy also saw that
the cow 'had turned to a ring. The boy, in his dream, picked up each
stick and examined it, so that he knew just how they were made.
He also thought he picked up the ring and examined it. The next
morning he woke up. He looked where he had seen a person the
day before and he saw something there. This time it was not a per-
son, but a buffalo cow. The cow came and stopped on a prairie.
She sat down. The boy went down from the hill, for the cow was
by it. The boy could see no other cow. Bovi appropinquavit
quacum, cum benigna videretur, concubuit. When he stood back
the cow disappeared. The boy looked into the grass and there was
the ring he had dreamed of. He picked up the ring and went home.
He wore it upon his wrist. Every night he dreamed about the
sticks, so he went out one day and cut ash timber and made the sticks.
Every morning the young man used to go outside the village and call
out, "I have sticks here to play with !" The young men of the village
came out and played the game. Some of them would rather play
the game than eat. This particular man was skillful in playing the
game. He seemed to be the only one who could catch the ring. He
won many things, such as eagle feathers, wampum, beads and many
other things. The game became very popular. Men came from
their homes and played all day with the sticks.

*Told by Hawk.

THE BUFFALO WIFE AND THE JAVELIN GAME. 95

One day the boy took his bow and arrows and went hunting for
game. The game generally was plentiful, but on this hunt the boy
failed to find any game. He kept on going south until he came to
a valley where there was a large stream of water. There in the valley
he saw a person. He approached and saw that the person was an
old woman. The young man spoke to the old woman, and she said :
"My grandson, I am weak. Take pity on me. Carry me across
the river, that I may go out to the village." The young man told her
to walk and that he would hold her while she crossed the river. But
the old woman said: "No, my grandson; put me upon your back,
take me across, and set me upon that nice grass on the other side."
The young man gave in, and he put the old woman upon his back
and waded the river. After the boy had crossed the river he said,
"Well, you had better get off." The old woman said, "My grand-
son, take me a little further." So the boy went on. When the boy
stopped to put the old woman down she laughed, and said : "No, my
grandson ; you cannot put me down ; I am your wife now." The boy
became furious and tried to throw the old woman off, but she was
fast to his back. The boy stuck her with his knife and tried Jiard
to get her off, but the old woman stuck on and laughed at the boy.
The old woman said: "Grandson, you might as well go home, for
I am to stay with you always. Let the young men see you carry an
old woman. You are so proud that you do not look at the women."
The young man made up his mind to go home. So he went home
with the old woman upon his back.

People looked at the young man coming into camp with an old
woman upon his back. Children crowded about him and followed
the boy through the village. He went into his lodge and told his
friends what had happened to him. The people placed the young
man in the lodge and medicine-men were sent for. All the medicine-
men failed to get the old woman off the young man's back. While
the people crowded around, a poor boy came and stood with the
people. He spoke out and said, "I can take the old woman from
that young man's back." Then he disappeared. The people heard
the poor boy speak, and the people told the relatives what the poor
boy said. The poor boy was living in a shelter with his grandmother.
The boy spoke to his grandmother, and said: "Grandmother, the
people are coming after me to take the woman off from the boy. I
can take her off." The old woman felt sorry for her grandson, not
knowing that the boy had powers to take the old woman off. The
relatives of the boy came and brought with them the medicine-men's

96 TRADITIONS OF THE ARIKARA.

pipe. The men stood before the boy, holding the pipe before him.
The boy reached and took it. The people thanked the boy for taking
it. The boy then took his bow and four arrows of different colors.
He put his old robe on, holding his bow and arrows in his left hand.
He went into the lodge of the young man with the old woman upon
his back.

No sooner had the boy entered the lodge than the old woman on
the man's back became scared. She did not talk much. The boy
walked up and said: "Woman, you did wrong. You were sent for
a purpose, and instead of doing what you were told, you turned
into a woman and became fast upon the young man. You came from
the Buffalo with a message and now you are an old woman stuck
upon the back of this young man. I shall take you off. These arrows
are from my father, Lightning. These flint points will be the ones that
will take you off." The boy then ran around the lodge. Taking the
black arrow, he shot at the woman under the shoulder. The arrow
struck the woman and split her in two, taking off a part of the boy's
flesh. The boy ran around again. This time he took the red arrow and
shot the woman under the chin, taking her entirely off from the boy.
The boy then ran around again, taking a white arrow. He placed
the arrow upon the back of the boy. Again he ran, and this time
the boy took the yellow arrow and placed it upon the sore place of the
boy's back. He ran again, and took the arrow off. He also took
the other two arrows, and said: "People, take the old woman out-
side and place her upon a big fire !" The boy went out and went to
this grandmother's. They made a big fire, placed the old woman
upon it, and burned her.

The people took some gifts to the poor boy. The next morning
an old woman went out of the lodge and heard a woman crying at
the entrance. It was near where the woman was burned. A voice
was also heard to say: "Your father threw you away. He burned
you. You must not cry." The young man heard it, and began to
think. He would say to himself: "I have never been with any
woman. I do not understand this talk." The next night the child was
again heard crying, and towards morning the young man again heard
the talk. The young man now felt for the ring he had, and it was
gone. The next night the boy thought of the woman's voice and
lay awake. He did not hear her any more, so he went to sleep. In
his dream he saw himself playing with the stick, and every time he
hooked the ring he thought he was with a woman.

THE BUFFALO WIFE AND THE JAVELIN GAME. 97

Some one went out of the lodge, and there, where the ashes were,
was a new white tipi, and inside was a woman with a child upon
•her lap, talking to it. In the evening, the people went out to see the
tipi, but there was no tipi. The young man was now well. He
made up his mind to go out and see the tipi. When the child began
to cry, the young man went out to see the tipi, and as he went out
a woman with a new buffalo robe passed by him, leading a child.
The young man went into the lodge and gathered up many eagle
feathers and made a bundle of them. This he put upon his back, and
went out of the lodge, following the woman and the child. The
woman had made the young man follow her. By daylight the young
man could see footprints of the woman and the child. He now saw
the woman and the child walking up the hill. The young man ran
to catch up with them, but as he got to the top of the hill he saw
the woman and child walking, but this time they were Buffalo. The
young man ran after them. Once in a while the young calf would
run back, hop around the man, then return to his mother. When
the calf would catch up with his mother he would say: "Mother,
let us go slow. Father is tired." The Buffalo cow would say : "No,
my son, you must not run to that man; he put us into the fire." In
the night, the man saw a tipi near a river. He went to it. The calf
came out and -said, "Father, my mother said you were to lie down
outside." The young man lay down outside and went to sleep. When
he awoke the next morning the tipi was gone. So he got up and
followed the Buffalo. Every time the cow came to a stream of water
she would Tush in and lay a covering of dust over it, so that the
water was hidden. The dust layer would be about two inches deep,
so that the man could walk over it. The calf came to the man and
said, "Father, do you want to drink?" The man said, "I am dying,
for my throat is dry." The calf told the man that he would stick
his foot through the crust of dust, so that he could drink when he
came to the little hole; that when he was through he must cover up
the hole. The man found the hole and drank. He also washed his
face and head. He first thought: "What a little hole. Can I get
enough to drink?" But he was soon filled, and thought it wonderful
that a little hole like that should hold so much water. The man felt
refreshed and ran on after the Buffalo. In the night the man again
saw the tipi, and he knew that it was the Buffalo tipi. He went to it,
and the calf came out, and said, "Father, my mother says you are to
come into the tipi and lie down by the entrance." So the man went

98 TRADITIONS OF THE ARIKARA.

into the tipi and lay down by the entrance. When he woke up,
the tipi was gone. He went on west and saw the Buffalo cow going
with the calf. The calf went -back and met the man, and said, "My
father, are you hungry?" The man said, "Yes, I am starving." The
calf said : "Watch me. I will drop something and you are to pick
it up and eat it. When you have eaten enough put it away and eat
it when you are hungry." The calf ran, and all at once he stopped.
His tail went up and he dropped a chip. The man picked up the chip
when he came to it, and to his surprise it was pemmican. It was
not a very large piece. It seemed to have more fat in it than meat.
As the man took a bite he thought the piece was too small to satisfy
his hunger, but as he ate, it seemed to grow larger. It was made
from a whole buffalo. That evening the man went into the tipi. He
was told by the boy Buffalo that his mother had said his father was to
sit by her. So the man walked up where the woman sat and sat down
by her. In the night they slept together. The boy was very happy.
Next morning the boy got up and played with his father. W'hen
the woman got up she shook her robe and wrapped herself in it, and
there she stood, a Buffalo. The tipi disappeared. The boy was a
Buffalo calf. The three now -walked on, and the woman spoke to the
man, and said, "On yonder hill sits this boy's grandfather, who is
waiting for us."

When they arrived at the hill he saw the Buffalo bull sitting
upon the hill. When the Buffalo bull saw them coming he stood
up, stretched, and said : "So you people have come at last. I 'have
been waiting here for you." The man then took two eagle feathers
and tied them upon the horns of the Buffalo bull. He shook his
head and jumped around to see the feathers wave. "Go," said the
Buffalo bull. "This is what we want. You will see two bulls sitting
on yonder hill. Give them presents and they will be glad to get them."
So they went on, and when they got to the hill they saw the two
bulls. The young man went up to the bulls and put his feathers upon
their shaggy heads. They also ran and jumped about, shaking their
heads. "Go," they said. "On yonder hill sit three bulls who are
waiting for you. Make them glad by giving them presents." So
they went on again. They came to the hill and the three bulls sat
there. The young man put feathers upon their shaggy heads. They
also jumped around and were thankful. "Go," they said. "On yonder
hill sit four Buffalo bulls, who are chiefs of the Buffalo camp." The
young man took his feathers and put them upon the heads of the

THE BUFFALO WIFE AND THE JAVELIN GAME. 99

Buffalo. The Buffalo jumped around and shook their shaggy heads,
each looking at the other's feathers, until they finally locked horns.

The man, the Buffalo cow, and the boy were told to. go and enter
the village of the Buffalo. They went and entered and drove off
Buffalo, but as the man did not have enough feathers to go around, the
Buffalo became mad. Some said, "We can not kill him, for he has
not enough." But others said, "We must kill him, for he burned
our messenger." Some said, "We can not kill him, for the messenger
did wrong by turning to an old woman and sticking onto the young
man." The Buffalo were angry. They told the woman to tell the
man to sit upon the hill until it was decided what should be done
with him. The young man went upon the hill, took from his buffalo
belt a flint stone knife and stuck it in the ground. As he did so he
called upon the gods in the ground to form stone around where he
sat. The young man seemed to know what was coming.

The calf soon came and told the man that the Buffalo intended
to kill him, for the people had burned his mother. The calf told him
that there were Buffalo who took his part, but as they were few in
number they could do nothing; that the woman had done wrong by
turning into an old woman and causing him trouble, but this story
was of no avail, for the Buffalo were determined to kill the young
man. The man took his seat upon the hill as he was requested. The
calf said : "Father, I am to run a race with three other calves. I have
a friend here who says that he will help me." The man looked at
Yellow-Calf standing by his son. He knew Yellow-Calf was a won-
derful calf, that was liked and loved by all of the Buffalo. So the
man knew that the calf was safe. The calves went far away, and
ran. The two calves beat the others. The Buffalo were furious,
hooking the ground here and there. Again the Buffalo gathered in
council and it was decided that the man .should hunt his wife. There
were four other Buffalo cows placed with the boy's mother, who
looked like them all. The boy placed a burr upon his mother's head,
so that his father would know her. The man passing the Buffalo
knew the woman cow and picked her out.

The Buffalo bulls decided to kill the man by rushing upon him
where he sat and stamping him to death. If not, then they were to
hook him. The boy went to his father and told him what was to
happen. He took a downy feather and placed it in his father's hair.
The Buffalo came and stamped about the man, around whose head
waved the downy feather. Four times the" Buffalo rushed upon the

100 TRADITIONS OF THE ARIKARA.

man, but when they scattered he was always found sitting upon the
hill. The Buffalo became furious. They ran to hook him, but every
time the Buffalo hooked the 'ground their horns were knocked off.
The ground around the boy had spread and formed flint rocks, for the
boy had stuck "his flint stone into the ground and formed flint rock.
Four times the Buffalo attacked the man, but they could not reach him.
At last they gave up, and returned to their places in the herd.

The Buffalo now again sat in council. They decided to send the
man, Buffalo cow, and calf to the Indian village for presents, such as
eagle feathers, and native tobacco. The Buffalo said' to the man:
"Your people are 'hungry. You must go home and we will .follow you.
When the presents have been brought to us, then we will send to your
people a bunch of buffalo so that they may kill and have meat to eat."
The man was glad, and started on his homeward journey ; but a Buffalo
bull got in his way. It had also been decided to turn the man into -a
Buffalo, and the bull was the one to turn him into a Buffalo. The bull
attacked the man, but the man stood his ground and met the Buffalo,
so that the man was run over by the Buffalo. The next thing he knew
he was locking horns with the other Buffalo and to his surprise he
found that he was now a Buffalo.

After the man had become a Buffalo he and his wife and the son
started for their country, the main herd of Buffalo following. After
several nights' travel the man told the Buffalo that he and his wife and
child would start for their country at once. The Buffalo were glad.
The three, as Buffalo, started on ahead, the rest following slowly. They
traveled very fast, until at last they came in sight of the village. The
Buffalo rested in a hollow and the next morning turned themselves
into human beings and walked on into the village. The man found his
lodge. People flocked into the lodge to see them, for they were fine-
looking beings. Their robes were all new. The man told the people to
keep their distance, for they (the people) smelled very badly. The
man told of his errand and the people began to come in with eagle
feathers and native tobacco. The man took all the things, and with
his wife and son went out. People watched them, and as the three
went over a hill they became Buffalo again. The three ran until the
Buffalo came up, and the man gave many presents. Those who re-
ceived presents were willing to go with the first bunch to be slaughtered
by the people. So the three ran back to the village, and got there in the
night A big fire was made in the Buffalo man's lodge, chiefs were sent
for, and the man told them to be ready to go out the next morning;
that the people would find a bunch of Buffalo on the other side of the

THE ORIGIN OF THE WOLF DANCE. IOI

hills. The people went out and found the Buffalo. They surrounded
them and killed all of them. Again the young man told them to go out
and kill Buffalo. Four times they killed. The whole drove came to
the village.

The leader of the Buffalo now sat upon a high hill, with a Buffalo
skull in front of him. The Buffalo man was sent for, and the Buffalo
leader said : "I am satisfied. The people are happy. This day I give
you stiicks to play with. The two sticks are people. The ring is a kind
of people — the Buffalo. When you play, the sticks which you ring
are the enemy, 'whom you conquer. The ring i<s the Buffalo. The peo-
ple will become very jealous of their hunting-ground. You will be at
war with other people in the country." These sticks were placed in the
priests' lodge, so that when a bundle ceremony was given the sticks
were placed before the people. The sticks were people. Two sets of
people who became jealous of the Buffalo then fought. The ones who
caught the ring were conquerors. The man went home and lived a long
life. The Buffalo calf started the Buffalo ceremony among the people.

30. THE ORIGIN OF THE WOLF DANCE.*

When the Arikara lived on the Missouri River, there was a hand-
some young man in the village, whose father was a chief. The young
man had never been on the war-path. He never played with other
young men, but stayed around close to his lodge. Many young girls
in the village went to him to be married to him, but he would not have
them. There was one place that he went and that was upon a high hill,
west of the village. He had a certain way of going to that hill.

Now, there were seven beautiful girls in the tribe, each of whom
had tried to marry the young man and had been refused. The seven
girls got together and planned to put the young man into a hole,
which was about ten feet in depth, and larger at the bottom. They
spread some weeds over the hole, and when the time came for the
young man to come that way they hid. The young man came, stepped
over the hole and fell in.

For some time he stood yelling for help. At last the seven girls
went to the hole and they told him that he must give his clothing
to them. He took his things off, and the girls each took a little basket,
dropped it down, and received in it a piece of clothing. Then each girl
dropped her basket, and asked the young man to spit in it, promising

"Told by Snowbird.

102 TRADITIONS OF THE ARIKARA.

that if he did what they asked they would take him out. As each
basket received the spittle the girl would pull it out and lick the
spittle. After each girl had got the hoy's spittle and licked it, they
said, "You must give us your loin-cloth." This he gave to them.
They tore it in seven pieces, so that each had one piece. lamque
puer nudus erat. Deinde puellse dixerunt si .sibi glandem penis os-
tenderet eique limum aspergeret, <se eum sublaturas.. Hoc puer abnuit.
Turn dixerunt puellse. "Si vis nos dimes in matrimonium ducere polli-
ceri, te tollere volumus." Puer pollicitus est. But all the girls spoke
out, and .said : "You have always been mean ; you have had a dislike
for us ; we will leave you in this hole and let you die ; we are not
going to take you out." So ,t)he girls went away and the boy com-
menced to cry.

Soon after the girls had gone away a gray Wolf looked down
upon the boy, and said, "I am sorry for you, and I will help you."
The Wolf went away, and while he was gone a Bear came to the
hole. The Wolf came back and a dispute arose over the ownership of
the boy. The Bear claimed that the boy belonged to him; but the
Wolf said, "He is mine." The Bear said : "He is mine, too. I shall
eat him up." So the Bear and the Wolf began to quarrel to see who
should have the boy. The Wolf whispered to the boy, and said:
"I shall dig with this Bear, and you must dig on this side; for if
he digs through first he will eat you; but if I dig through first and
reach you before he does I shall save you, and you shall be my son."
So it was agreed between the Bear and the Wolf that they each
should dig through the earth, and whosoever should first dig through
to where the boy was should claim (him.

The Bear and the Wolf began to dig. Where the Wolf and
the boy were digging there was nothing but sand, while on the side
where the Bear was digging it was hard dirt, mixed with stones and
gravel; so the Wolf was the first to dig through. When the Bear
came through, he found out that the Wolf had already dug through.
The Bear stood up, and said, "You have beaten me, but this young
man shall be my son, and I shall help him whenever he calls upon me."

The Wolf took the boy among the Wolves. The boy soon
ceased to care to walk, and began to crawl upon his hands and knees,
and to eat raw meat, just as the Wolves did. He came to act like a
Wolf. The skin upon his haunches was now so thick that he could
slide on them.

In the village, the boy's father mourned for him for many years.
But in a chase for buffalo somebody saw a drove of Wolves with

THE ORIGIN OF THE WOLF DANCE. 103

this human being among them. He told other people about it. After
the hunt was over, all the men in the camp went out where they had
killed the buffalo and there .they found the Wolves, and this human
being among them. They ran their horses after the Wolves, but this
human being ran so fast that he .beat all the Wolves and escaped;
but they knew that it was the young man. For a whole year they
planned to catch the human Wolf, but he was so swift that they
could not catch him.

Now, there was a man in the tribe who had medicines for catch-
ing the human Wolf and for taking the Wolf feeling out of him.
This 'man agreed to try to catch the 'human Wolf. So the man went
and selected a place in a hilly country. There was a steep bank on
the west side, another on the south side, and another on the east
side, and there was an opening at the north side. Having selected
this place, the man told the people to make their village about three
miles east from there. He ordered the women to go to this place, and
dig a deep hole on the south side of the banks, so that the Wolves
could not climb out. The women also cut long poles and set them
on the top of the banks, so that, in case the Wolf did crawl up, these
poles would be in his way. At the opening, long poles were set up,
so that there was left only a little opening. They also strung a lot
of willows, which was to be a doorway to close up the entrance. The
man now ordered a certain number of young men to go and kill
buffalo. These young men went out, and they killed the buffalo,
brought the meat, and placed it inside of this enclosure. The Wolves
followed them up, and then the men on horseback circled the Wolves
and ran them into this trap, the human Wolf among them. There
were four strong men who put on rawhide leggings, and caps with
holes in them, so that they could see, and these four men were put
into the trap. They ran after the Wolf man. Every time the Wolves
ran around by the doorway the door was removed, and the Wolves
went out. At last they had the man Wolf by himself. The entrance
was stopped. The four men finally succeeded in catching the Wolf
man. Then they tied him and took him out. He tried to bite them,
but the rawhide was so dry that he could not hurt them. While the
four men were catching him the medicine-man had built a sweat-lodge.
The hot stones were taken into the lodge quickly and the man was
taken in there and tied. The man poured water upon the hot stones,
and sweated the Wolf man. The medicine-man kept pouring water
on the stones, until the Wolf man begged for some water. Then the
medicine-man gave him some medicine that he had prepared, and

IO4 TRADITIONS OF THE ARIKARA.

the Wolf man began to vomit. The Wolf man vomited hairs of Wolves,
white clay, also froth and raw meat. All this time the people were
rubbing wild sage upon his ibody, especially upon his knees. The
Wolf man became exhausted and finally said, "I feel better now."
The medicine-man continued to give him medicine until the Wolf
man could vomit no more. They then untied him and took 'him into
his lodge, and he finally recovered.

The Wolf man stayed in bed all night and the next day. Then, in
the night, he sent for his father. He told his father that he wanted
him to /build a tipi, and that towards evening he wanted him to go
through the village and invite the bravest 'men in the tribe to come to
his, the father's, tipi — not to the tipi he had 'built for the boy.

Now, the seven girls who had put the boy into the hole were in-
vited. They were told to dress up in their fine clothes, and as he had
promised to marry them he wanted them to come to his tipi that they
had put up for him. These girls came to the tipi, and the young man
gave them seats. The young man left the lodge, and told his father
to place the brave men around the lodge ; that he was going out, and
as soon as he should come back the guards were to leave their sta-
tions. The boy went to the north, and cried, "Father, my father, come
and help me !" The Wolves came up, and said : "We will help you.
What is it you want?" The boy said: "The girls who were the cause
of my being with the Wolves are in my tipi. I want you to devour
them." The Wolves promised that they would. Then the boy went
to the west, among the cedars, and there he cried : "Father Bear, make
haste. I have something for you to eat." The Bear came, and said,
"My son, what is it?" The boy said : "The girls who put me into the
hole are now in my tipi. I want you to go with your friends and devour
them." The Bear said : "We will do this gladly ; we will come." The
boy went back to the village, and stood a little distance from his tipi.
Soon the Wolves came on his left, and the Bears came from behind.
jHe led them up to his tipi. He told the Wolves to stand on the north
side, and the Bears to stand on the west and south side. After this
was done, the young man went into the tipi, and said : "Girls, you put
me into a ihole, and you left me there to die. The Wolves took me out,
and I was with the Wolves for some time. Those same Wolves are
now to eat you up." The girls begged for mercy, but there was no
mercy shown them. Each girl tried to crawl out from where she was
sitting, but the Wolves ate them.

At the same time the old man, the iboy's father, went through the
village, telling the people that the seven girls were being devoured by

DANCE OF BEAVER, TURTLE, AND WITCH-WOMAN. IOS

wild animals, because they had dug the 'hole and placed his son there
to die. The old man told the story of the taking off of the young
man's clothing, and of the girls' promise to take the boy out of the
hole if 'he would do certain things which he had refused to do, and of
their leaving the boy in the hole to die.

When the people heard the story they were angry at the girls, so
that the relatives of the girls did not offer to save them, as the girls
had -done wrong.

The next day the people broke camp and went away from the
place. This young man became a great warrior and a brave, and finally
became a chief. He married and started a dance among the Arikara
that is known as the "Wolf dance." This was a young man's dance,
but the people do not dance it any more.

31. THE MEDICINE DANCE OF THE BEAVER, TURTLE, AND
WITCH-WOMAN.*

In olden times the animals met in a lodge to have sleight-of-hand
performances. All the medicine-animals and all the birds who had
magic power went to this lodge. The animals decided that only the
leading animals should perform — the Beaver, the soft-shell Turtle, and
the old Witch- Woman.

First, the crowd arose where sat the Medicine-Beaver. The Beaver
arose and began to sing, telling his followers to sing. Then the Beaver
went to the first post, which was supporting the lodge at the southeast,
and began to gnaw it. The post was gnawed until only a small piece
of it remained. The Beavers still sang. The Beaver then went to the
next post and gnawed away at the base. He gnawed until just a little
was left. The Beavers still sang and the Beaver went to the next post
and gnawed until he had nearly gnawed through.

The people began to get scared. The animals also became scared,
so they called upon the errand man to ask the Beaver not to gnaw the
post through, for the lodge was about to fall. The errand man arose
and begged the Medicine-Beaver to stop. The Beaver stopped, and
then ran around the lodge, repaired all the posts again, and said:
"This was only sleight-of-hand. It is not real." The animals and
lookers-on rejoiced to see the trick, for now the lodge stood solid as
usual.

•Told by White-Bear.

IO6 TRADITIONS OF THE ARIKARA.

Now came the Turtle, who was mad because the Beaver fooled
the people. So he called for his followers, and they gathered around
him and sang:

"Let me stand where my fathers stood.
Let a flood pour forth from my throat !
I am doing something wonderful.
Let all people look !"

So the people looked. The Turtle took his knife and stuck it close
to his left collar-bone. Water 'began to pour forth from the cut, until
there was water all over tihe lodge. Then the people began to get
scared. The errand man was requested to beg the Turtle to stop pour-
ing forth water in the lodge. The erran'd man begged the Turtle and
the Turtle inhaled and drew all the water back into himself. The peo-
ple all took their places again. Stawi, a Witch-Woman, came, and said :

"Gun given me by old medicine-men.
Gun given me by old medicine-men.
Gun given me by old medicine-men."

The old woman had a buffalo robe over her shoulders, and she
held in her hands a mysterious looking thing dotted with spots of
white clay and painted in black. At the top of it were red feathers.
The object was a gun, a thing to kill with, to shoot medicine. Now, at
this time, the old woman wanted to show the power of this mysterious
object. 'She ran around the lodge and then placed the object upon the
ground. She ran to it. She wrestled with it. She covered it with
her robe. Now she lifted it. She ran around, and all at once she began
to groan — as if in pain. At last she called for help, for she was in
misery. The people went to her, and there they found the old woman
in travail. She was cared for, and she gave birth to a child, who was
to become a great medicine-man among the people and a leader in the
medicine dance. The medicine-animals rejoiced and sang their songs
again with joy.

32. THE VILLAGE-BOY AND THE WOLF POWER.*

In olden times there was a village, and in this village was a man
who had five children — four girls and a boy. In the dances, the girls
would go out and take part, although the boy never went on the war-

*Told by Yellow-Bear.

THE VILLAGE-BOY AND THE WOLF POWER. IOJ

path, and never left the village. For this reason the people called the
boy "Village-Boy."

After a time the people began to make fun of the girls for danc-
ing when their brother had never gone out on the war-path nor taken
part in the battle, fought near the village. The girls were sorry. The
boy saw that the girls were being made fun of for dancing when he
had not gone on the war-path. The young man told his father that he
was going up on a high mound where there was a graveyard. The
father was glad of this. The boy put black soot upon his face, and
he stuck some grass arrows in his hair. He went up into the grave-
yard, and there he stood, 'mourning.

While he was there, a big white timber Wolf came to him and
asked 'him what he was crying about. The boy told him that he was a
poor .boy ; that he had never been on the war-path, nor taken a scalp ;
that he had four sisters who danced in the scalp-dance and were ridiculed
for dancing when their brother had never been on the war-path. The
Wolf told the 'boy not to cry, for he would take care of him. The
Wolf then told the boy that he would look after him ; that he should go
into the village ; and that the first time there was a war-party he should
join it and start out with it ; that he, the Wolf, would find him and
lead him to the enemy's camp.

One day it was noised through the camp that the people were
going on the war-path. Village-Boy then told his friend that if after
they had been gone for three days the scouts should kill any Buffalo,
he should get some of the knee-caps of the Buffalo and keep them for
him, as he would follow close after them.

The war-party started out, and after they had been gone three
days Village-Boy told his father that he was going to start out to over-
take the war-party. He also told his sisters to make him some mocca-
sins. So the young man started out on the journey; but before this
happened the Wolf had been coming to visit the young man, and had
taught the young man the secret powers of the Wolf. So the young
man started out, and when he had come to a ravine he rolled himself
upon the ground, and when he got up he was a Wolf.

The Wolf followed the trail of the warriors. Some time in the
night he came to their camp. He did not go right into the camp, but
stayed behind, and some time in the night he barked like a Wolf. His
friend said, "There is my friend, Village-Boy." He took up the burned
bones and took them to him. When he got there it was the Village-
Boy. He threw the bones at the boy. The boy gnawed at the bones,
just like a Wolf. When Village-Boy got through eating, he told his

108 TRADITIONS OF THE ARIKARA.

friend to go back to the camp where the others were and to watch out,
for the next day he should see him, and that then he should tell the
people that it was Village-Boy. The boy went to the camp, while
Village-Boy went on ahead.

The next day Village-Boy was seen coming. Village-Boy's friend
told the other warriors that he was Village-Boy. So he ran up to
Village-Boy. Village-Boy then told his friend that the enemy's camp
was a short distance away. The warriors then stopped and sang some
songs for Village-Boy. Village-Boy departed. The next day they
saw him again, driving many ponies. He brought them to the people.
Then he led the warriors into camp. The war-party then attacked the
enemy's village. Village-Boy was in -the lea'd. He killed one enemy
and took his scalp. He left, and hid out while the battle was going on.
After a time the warriors came back where the horses were, and Vil-
lage-Boy came there. He gave the scalp to the leader of the war-party,
also all the ponies, telling him that he was going ahead of them.

Village-Boy now returned to his home. Not a word was spoken
by him, nor was anything said by him about the battle. He just lay
upon his bed.

A few days afterward the war-party returned home and near the
village had a <sham battle. The people went out to meet them. It was
announced by the leader of the war-party that Village-Boy had done
all the killing, and capturing of the ponies. Village-Boy's father
thought that the warriors were making fun of liis son because he had
come back several days before without anything. But when the war-
riors came into the village and showed the scalp that Village-Boy had
taken and given to the leader, and also when the ponies he had captured
were brought to the village, then all the old men 'believed. Village-Boy's
father scolded him because he had said nothing. Scalp dances were
made throughout the village. The young man's sisters now danced
the scalp dance without fear of ridicule. Whenever the young man
went out to dance the women surrounded him. He married and be-
came one of the great men of the village.

One day lie took several warriors and went east. He came to a
village that was known as the "Village-of-the-Dumb-People." He
left the war-party behind and went into the village by himself. He
killed their medicine-man, cut his throat, and carried the head away.
As he carried the head away it kept mumbling. The people became
excited when they found out that their prophet was dead. They began
to talk in a peculiar language. These warriors were followed by the
Dumb-People, who did not catch up with them.

THE RABBIT BOY. I(X)

The head of the medicine-man was placed in the village. When
the head -dried it turned into a kind of wood. The people used this
head for medicinal purposes. When they wanted to give it to a
patient they scraped a portion from the head and gave it to the per-
son for certain sicknesses. It cured many people. The same head is
still among our people, only it is about the size of a hen's egg now.

33. THE RABBIT BOY.*

In olden times there was a village upon the Missouri River. In
this village the young men were all the time going on the war-path, and
there were many dances going on. There was a young man who took
no part in their dances, 'nor in their war-parties. The people made fun
of him, but he did not care. Each morning he would sleep until after
the sun was high. When he ate he would climb up and sit upon the
top of the lodge ; but the girls did not seem to care for him. His father
scolded him, and wanted to know what was the matter with him. So
the young man said, "I have never been anywhere, and I have never
felt like going anywhere, but to-day I feel like going upon the grave-
yard hill, to stand and mourn, and to see if the gods will help me."
The old man took out his white clay. He put it upon the boy, and
told him to go up to the graveyard. He said that he hoped the gods
would help him. The boy went up on the hill and stood by the grave-
yard. In the afternoon it stormed. The boy huddled himself against
a grave mound. The boy's father came up and tried to coax him to
come down, but the boy was determined to stay there. The old man
and the old woman took a piece of buffalo hide and stretched it over
the boy, and there he remained during the storm, which lasted sev-
eral days.

As soon as it cleared up there was a noise overhead that sounded
like big wind. The boy did not know what it was, but he could hear
whistling coming down from above, then it would come up again.
While he was there wondering what it was, there came a Jack-Rabbit.
It crawled under his robe. Then an Eagle swooped down and sat by
the boy, and it said, "My son, I have run that animal down, and I want
you to give it to me, so that I can eat it." The Rabbit said : "My son,
do not give me up ! Do not listen to the Eagle ! Just now he has the
best of me. If you save me I will give you powers that I possess."
The Eagle said: "Give him to me; I want to eat him! If you give

*Told by Elk.

110 TRADITIONS OF THE ARIKARA.

him to me I will give you as many scalps (stretching out his right
wing) as there are feathers in this wing." But the young man would
not turn the Rabbit loose, for the Rabbit begged him, and said, "I will
make you a great warrior." Then the Eagle said : "Turn that thing
loose, so I can eat it, and when I am satisfied, I will give you powers
that I possess. I will give you as many scalps as I have feathers on
both wings." But the Rabbit begged hard, and said: "No, do not
turn me loose ; he will do nothing of the kind. He will take me and
eat me and tell you nothing of his power." The Eagle spread out its
wings, and said : "Now see. So many scalps will I give you." Then
the Eagle spread out its tail, and said: "As many feathers as are in
my tail — as many of the enemy you shall strike, counting coup. Now
give me that which you have there and let me eat it." The boy said,
"No, the Rabbit came to me, and I will take care of him." The Eagle
flew up and away.

The Rabbit now crawled out of the boy's robe and sat down by
him. After a while he said : "My son, I am thankful to you for sav-
ing my life. I will make you a great warrior. I will give you a war-
club. I will give you a rabbit-skin to wear about your neck. I will
give you paint, which you shall put upon your body, and with this
club you will kill many enemies." So the Rabbit gave the rabbit-skin,
the war-club, and the medicine paints to the boy.

The boy went down into the village in the night, hung his club
and rabbit-skin over the head of his bed, lay down, and went to sleep.
The next morning, wnen the father woke up, he saw these things hang-
ing up. He awakened his wife and told her to see the things that the
son had brought back with him. They were both glad to see that the
boy had returned.

At this time there was a war-party starting out. The young man
told his sisters to make him several pairs of moccasins, for he was
going to follow up the warriors. The warriors had been gone for four
days when the boy started to follow them. He overtook them on the
same day. He selected himself as a scout to go on ahead and see what
he could find in the enemy's country. The young man found the
enemy's camp. He came back and told the warriors what he had
found. He then sat down among the warriors. The leader took from
his bundle a flint knife and stuck it in the ground in front of where
the warriors were sitting. The leading warrior also took a spear and
stuck it in the ground. He also stuck in the ground an arrow. "Now,"
said he, "warriors, whosoever is going to do hard fighting will please
rise and choose the weapon he wishes to fight with." The young man,

THE RABBIT-BOY. Ill

who was now known as the "Rabbit-Boy," arose and took the flint
knife. He waited to see if somebody else would take the other weapons.
None of them did, so the boy took up the spear and arrow.

Among the warriors was a young man who was very poor. Rab-
bit-Boy took a liking for him and gave him the spear. He told the
young man to follow him wherever he should go. Rabbit-Boy then
rose, and said : "Leader and warriors ! I shall go on ahead. I shall
bring all the ponies belonging to the enemy. I shall hide them in a
hollow." The leader said, "It is well." So the young man went and
brought all the ponies from the village and hid them in a hollow. The
young man came and told the leader that the ponies were safe.

The next thing was to attack the enemy in their camp. Rabbit-
Boy took his white clay, put it all over his body, put some rabbit-skins
around his ankles, also upon his wrists, and then he put a whole skin
around his neck, and the two feathers he put on his head to represent
rabbit's ears. The only weapon that he had was the war-club that
had been given to him by the Rabbit. Rabbit-Boy planned the attack.
The warriors all crawled up to the village just before daylight, and as
the sun was coming up in the east an old man came out of the village.
He went around yelling for the people to wake and go after their
ponies. As he passed in front of where the Rabbit-Boy was, Rabbit-
Boy ran and struck the old man on the head and killed him. Then
Rabbit-Boy went through the village. As he came to the center of the
village he was just about to go by a big tipi, when out came a pretty
young girl, who carried a 'hide-scraper and a robe. The girl saw
the young man very plainly. She stopped and watched him. She
wished that she might in some way assist 'him to get away. The people
tried their best to kill Rabbit-Boy, but he escaped safe. He then went
and joined the other warriors, for they had run away. They reached
the ponies, which they divided, and then they went home. When they
arrived the people told of the wonderful powers of Rabbit-Boy, and
there was great rejoicing in his lodge. The people then recognized him
as a great warrior.

Three or four days afterwards the same party of warriors went to
the same village. The boy went through the same movements, killing
the first man that came out from the village, and as soon as the boy
had done these things, the warriors became bold and fought the enemy.

The enemy never charged their village for a long time. The
young man was never known as Rabbit-Man in the enemy's camp.
Every time he attacked the village he went through by way of the
girl's tipi. Each time, the girl came out of the tipi. The girl met the

112 TRADITIONS OF THE ARIKARA.

boy. At one of these times when the boy had attacked the village and
killed a man, he ran by the tipi and saw the girl. The girl cheered him.
The 'boy went on. In another of these attacks, the boy saw the girl.
He knew that she must like him. He went on through the village and
home.

The people in the boy's village had scalp dances where all the
women took part. The young man seldom took part, but his sisters
took part. One night when Rabbit-Boy was lying on his bed the
women came. They took him out and made him dance. He danced
several times. Four or five women became fond of him and tried to
marry him, but he would pay no attention to them. While all this
dancing was going on, the girl in the enemy's camp was making a
pretty pair of moccasins, a pair of beaded bracelets and beaded arm-
lets. She sent for a servant, a woman captive from the Arikara. The
girl told the woman that she would help her to get back to her people
if she would speak to a young man who was killing her people all the
time. This servant woman said that she had no way of traveling. The
girl said : "I shall give you two of my best ponies, and I want you to
take these moccasins and bracelets to that young man, and tell him
that he is a brave man ; that I want him very badly ; and that when he
shall come to my tipi I shall have six tipi pegs drawn up on the north
side of the tipi where my bed is ; that when he shall reach in his hand
I will feel for the bracelet, and if I find it upon his wrist I shall know
that it is he," So the girl took the servant woman out of the camp,
caught two of her ponies, and they rode many miles. The girl then
handed the bracelets, moccasins, and something to eat to the servant
woman and told her to go to her people. The woman thanked the
girl and went back to her people.

She came to the village of the Arikara. In the night she went to
the dances. She asked one woman where Rabbit-Boy was. It hap-
pened that on this night the young man was dancing, so the woman
went and danced with the young man, then whispered to him and told
him that she wanted to see him. The young man thought that she
wanted to marry him, but when they were away from the people the
woman told Rabbit-Boy how the girl in the enemy's camp had helped
her to get away ; that it was the girl who had her tipi in the center of
the village every time he went through ; that the girl wanted him ; and
that she had given him the moccasins and the bracelets for him to wear
when he should go to her village. The young man said, "I will go."
So the young man started that night. He traveled all the next day and
the next night before he reached the enemy's camp. He went to the

THE RABBIT-BOY. 113

north side of the tipi. He felt for the pegs, and there were six of
them drawn up. He then knew that the woman had told the truth. He
put his hand in, and it was caught. The woman felt for the bracelet,
and when she had found it she pulled Rabbit-Boy in. The young man
crawled into the tipi and put his robe on top of hers, and crawled under
it. There they lay together, although they could not talk. The young
man stayed with the girl all night. In the morning, when the girl's
father, who was chief of the tribe, woke up, he saw the things that the
boy wore in battle hanging down from a tipi pole. He looked down
and there he saw Rabbit-Boy in bed with his daughter. He made a
big fire and sent for the warriors. The warriors came, preparing to
kill the young man. There was one man who did not come with the
rest, but when he came he told the people to disperse to their homes ;
that although the young man had been killing their people, he, for one,
was glad that he had come and married one of their girls; that now
he would not kill any more, but that he would lead their people out to
the enemy's country and help kill the people. So the young man and
the girl were told to rise and sit by the fire-place. The young man
stayed in this village for several months. Now, the people at Rabbit-
Boy's 'home thought that he had died. But the woman who had re-
turned from captivity told them that he would be coming after a while
and that she knew where he was.

The old chief was much pleased to have Rabbit-Boy for a son-
in-law, for now he would have scalps hanging on top of his tipi. The
people got together one day and said they wanted to go on the war-
path. The young man joined them. They went to his own country.
The young man put his people at a certain place, while he himself went
near to the village and found women who were working in their corn
patches. There he found one woman whom the Arikara had captured
from the people of his wife's tribe. Rabbit-Boy killed this woman,
took her scalp, and took it back to the people of her tribe. Then the
people all went back to their camp and had war dances. The scalp
was given to the old chief. He had it strung between his tipi poles, so
the scalp hung high in the air. Every time a war-party went out this
young man would go with it. He would manage to get the people to
stay at a distance. He would then go to the fields, and whenever he
found a captive from this tribe he would kill it, but he would not kill
members of his own tribe. The young man led several war-parties,
and always managed to kill captives, but never killed members of his
own tribe. Finally the old chief asked that they might go to the young
man's home. This they did. The young man's people gave him pres-

114 TRADITIONS OF THE ARIKARA.

ents for his wife's people. They then returned to their country. The
Arikara visited thdm, and they made peace. They never made war
on one another any more.

34. THE MAN AND THE WATER-DOGS.*

Long ages ago there was a village with so many inhabitants that
it had four medicine-lodges. There was one man who was so brave that
his fame extended beyond the village. He committed some evil deeds
among his own people, but his people were afraid to correct him. Thus
he went on, committing more misdemeanors. He (became so bad that
the people undertook to take his life. They formed a plot to seize
him. One family invited the man to a feast. When he entered the
lodge many men gathered about the lodge and waited till he came out.
The man came out and walked very slowly toward the river. He never
paid no attention to the men nor even tried "to fight back, but went on
his way. Finally he stepped into the river, and some one cried out to
the men to catch him, but it was too late. He sank down in the water
and the people shouted for joy, because they thought he was drowned.

The man walked on down on the bottom of the river and he saw
there a tipi. From its door came a Dog, and the Dog called to the
man to come in. He went in, and he saw many Dogs. The leader of
the Dogs raised his head and said that he was not hurt and that they
never would injure him. The leader showed much mercy toward the
man and told him not to be afraid of any man ; and that if he should
ever get hurt he was to come right to the water and the Dogs would
be glad to receive him. So the man went out of the tipi and came up
out of the water. When it was night he went to the village.

He entered his house and saw his wife. He sat down and told her
that he regarded as nothing all the wounds he had received from the
men who tried to kill him. The woman was surprised, and was much
afraid of him. The man ordered his wife to go after some tobacco
from one of the councils that was being held in the village. She went
at once and entered one of the councils. She asked the head men for
some tobacco for her husband. The men were much agitated and
afraid, so they gave her some tobacco. The woman returned and the
man was much pleased. The men in the council decided to send a mes-
senger to see if the man had returned. .One young man went and
peeped in and saw the man, all naked, sitting in his tipi. He returned

*Told by Strike-Enemy.

THE FIVE TURTLES AND THE BUFFALO DANCE. 115

to the council and told what he had seen. The men were more afraid.
From that time on, the man committed worse crimes than before, yet
the people were afraid to make another attempt to kill him. The man's
relatives gathered with the woman's relatives and they separated from
the village, to return no more. They went in the night, and before
morning they camped. Some young men and the famous one came to
the village and killed a man and a woman. The people knew who it
was and yet they did not dare to fight them. This was a separation
where the people never meet again, which happened because the man
did the bad deeds.

35. THE FIVE TURTLES AND THE BUFFALO DANCE.*

In olden times, while the people had their village upon the Missouri
River, five soft-shell Turtles came out from the river and went into
the village. The two on each side of the middle one received a bunch
of eagle feathers on the head. They were placed with the fifth, which
had black feathers. When this Turtle saw that its feathers were
black, it was mad. It told the people that it was going away, and it
marched back into the river. The people gave it smoke from their
sacred pipes. The Turtle paid no attention to it, but went into the
river, so there were but four left. These four Turtles were to remain
with the people.

These Turtles died. The people made them into drums. Some
years afterwards they changed these drums into rawhide drums,
making them in imitation of the Turtle drums. They organized a
dance known as the "Buffalo dance." These Turtles were drums.
They danced four days and four nights, and although this was a
Buffalo dance, there was one mysterious being in the crowd who had
a bundh of feathers of the magpie growing up all over his head.
Pieces of skins of animals were strapped over his back, and he had
a buffalo beard about his ankles, also about his waist. His face was
painted with all colors. Sub eius inguinibus palus erat qui penem
simulabat. Ex illo autem, dum saliebat et quasi equus acer hue et illuc
currebat, palus semper pandebat. Ubicumque mu'lierem videbat, earn
circumibat motusque dabat quasi cum ea concumberet.

Now, in this village there was a young girl who was never per-
mitted to be out of the lodge while this Buffalo dance was going on
and this being was dancing around. The girl asked her parents to

*Told by Yellow-Bear.

Il6 TRADITIONS OF THE ARIKARA.

place a buffalo rawhide in front of tine lodge, over the entrance, that
she might be permitted to peep out and look at the being. She be-
came bold, and went out from behind the hide. She was seen by this
being. Ille motus dedit quasi cum ea concumberet. Puella in domi-
cilium rediit; posteaque per menses magis atque magis gravida fiebat.
lam tandem puerum park. Anum comitem habet, quae autem reperire
non potest. The mother told them that the child had been born,
so the people looked around with lights, trying to find the child. They
looked everywhere, but could not find the child. After a while they
found the child standing under the altar, grinning. The child looked
to be about two years old, and had teeth. It walked 'about constantly,
just as its father did, and was like him in appearance. Finitimi rep-
perunt earn numquam virum cognovisse, 'sed ab eo monstro per eius
motus gravidam factam esse. The people caught the child and killed
it. They put it into a bag and threw the bag into the river.

The father of the child heard about this. He went to another
wonderful man who could see better in the night than in the day and
asked him to help him find the child. The man consented. He took his
medicines, put them upon himself and led the man to the very spot
where he had danced and where he had made the motions. Then the
medicine-man led the mysterious being into the lodge of the girl who
had given birth to the child. He showed where the boy had been
born, where he had run, where he had stood under the sacred bundle,
how the people caught him and killed him, and how the people had
taken him to the river and thrown him in. They went down to the
river. The medicine-man took a big rock and told the strange being
that when he should throw the rock irtto the waters, the waters
would part, and that he must be quick to jump in and get the boy.
The man threw the stone up into the air, and as it fell into the water,
the waters parted, and they could see the boy lying there. The man
jumped in and pulled him out. When the boy was pulled out the father
cried, and said that he wanted this wonderful man to select a place
to bury him, for he was a strange child. The man led this myster-
ious being about the hill on the Missouri River, and there the man
took his club, and striking the largest stone that the people knew of,
he split it in two. They buried the child between the two stones, and
then went home. The mysterious being then married the girl who
had given birth to the mysterious little boy who, immediately after his
birth, got to dancing and running around as his father had always
done in dances.

THE MAN WHO MARRIED A COYOTE. 1 1/

36. THE NOTCHED STICK AND THE OLD WOMAN OF THE ISLAND.*

When my people held the medicine-men's ceremonies, 'the lead-
ing medicine-man, who sat in the west of the lodge, had a roll of
dried buffalo hide and a long stick with notches upon it. The leaders
of the medicine-men's lodge had sticks that they rubbed' on this
notched stick so that the dried buffalo hide made a noise sounding
something like that of a drum. When this noise was begun they be-
gan to rattle the gourds. At the end of the ceremony of the medicine-
men the lodges inside of the big lodge were taken down to the river,
and the notched stick and the dried buffalo hide were taken and placed
upon an island. We were told not to go to the island; but knowing
the place, one man went, and he saw in place of the hide and stick
an old woman sitting there. He saw her plainly. Her ears hung down
with great, big cuts in them. 'She had a very long face. When he
took a look at her she turned her nose up. He was scared and ran
away towards the village. He met some other boys and told them
about the old woman. They would not believe him, so they went
back, and when they came to the island, sure enough, it was no
longer the old woman, but the hide and stick.

When the man went home he told his father all about it, and he
said : "True, my son ; that is the reason that they put the objects upon
the island, because really they are an old woman." Other boys also
visited the island, and they saw the same old woman. When several
went to the island another time, it was again a stick.

3r. THE MAN WHO MARRIED A COYOTE.f

A long time ago there was a war-party that started out from the
Arikara country toward the south. They were found by the enemy
and attacked. One man was killed and the others all returned home.
After many years this man who was killed rose from where he was
lying, for he had not really been killed, but was simply stunned by
falling onto hard ground. He had not been scalped. After this man
came to, he wandered over the prairies and fell in with the Coyotes.
He finally married a Coyote, and lived with her for several years.

One day some men went hunting, and they saw a mysterious
being crossing the Missouri River. The warriors went down and

*Told by White-Owl.
fTold by Many-Fox.

Il8 TRADITIONS OF THE ARIKARA.

surrounded this mysterious being and caught him. He was not
scalped, nor wounded, but he (had changed his ways so that he could
live with the Coyotes, and 'he was almost like an animal. The people
begged him to go home, saying that his wife and children were well
and that his wife was not married again. But he said : "I know ; but
I cannot, for I am married." They took him notwithstanding, and
they gave him medicines. He became well, and he entered the medi-
cine-lodge. The man asked permission to do •some sleight-of-hand,
and the medicine-men gave him the privilege to do so. He took a
man, went around the lodge and vomited up a lot of hair, white
oky, and other things. After all this had come out of him he was
cleansed from being a Coyote. He continued with the sleight-of-
hand, and he told the people that he was going to call his wife ; that his
wife was the one that he was afraid of, and this was the reason he
had not returned home. So he went up onto the top of the lodge and
shouted and shouted; then he went around to the west and shouted;
then to the north and to the east; then he came into the lodge, and
said, "My wife is far away." He went out again and shouted to the
northwest, and after a while the people heard the Coyotes away off.
They kept coming nearer and nearer, and the people ran away. The
Coyotes kept on coming, and the people ran into the lodge. The
Coyote whom the man had married came into the lodge. When she
entered the lodge she went around to the northeast of the fireplace,
by way of the south, west, and north, and then to the northeast, and
there she took her place. "This," said the man, "is my wife." The
men called her names, saying : "You long-nosed thing ! Why did you
not come ? Why do you run off so far away ?" The leading medicine-
man now arose. A pipe was given to him filled with native tobacco.
He made some smoke to the Coyote woman. After the smoke the
Coyote woman left the lodge and went off to join the other Coyotes.
The people saw this female Coyote, and now knew that this man did
have a Coyote woman.

Many years afterwards this same man was roaming over the
prairies, when a blizzard blew up. Just a little before sunset he
came to a bank of snow, and there lay one of his baby Coyotes. He
went to pick up the baby, but as he was so cold, he let the baby
Coyote stay in the snow, and he went home. After he had warmed
himself he went out to see if the baby was still in the snow, but when
he got there, there was no baby at all.

THE MAN WHO TURNED INTO A STONE. 119

38. THE MAN WHO TURNED INTO A STONE.*

Once upon a time there was a big village on a prairie. In the
village there was an old man who was respected by all. Because he
was well known as a medicine-man he had one of the sacred bundles,
and he used to call councils and many other meetings. If there was
sacrifice to be offered to some of the gods it was brought before
this old man, because the gods seemed always to make returns for all
his offerings. For this reason, he was above all other medicine-men
in the village.

At one time a very large party went out from the village on a
buffalo hunt. A few were left in the village. For many days one
young man kept coming and reporting that the people were coming
not very far away. The next day they saw them coming, but away in
the distance. It was the custom for these people to go out to meet
them before they reached the village, so many, including the old
medicine-man, went out to meet them. The old man came to a hill,
and there he sat down. The people traveled on foot in those days.
As the party came to the old man 'they only saluted him. There was
another custom of bringing some dried meat to some medicine-men,
especially to this famous old man, and offering up sacrifices to the
gods. This was the old man's reason for going up there. Finally
most of them passed toward the village, but none of the young men
had any dried meat to present to the old man for him to give thanks
to his sacred bundle. They all passed, save one young man who came
last. When he saw the old man sitting there he saluted him and gave
him a dried buffalo tongue. The old man did -not seem thankful for
it, but sat there with his head down.

When they all reached the village they made many feasts, and
councils were held in many places. The next day it was noticed that
the old medicine-man was missing. They looked for him, but could
not find him. One young man told that he had seen him sitting on
the hill. So they went to the hill and asked the old man to come
down, but he would not. One medicine-man took a sacred pipe from
his bundle and offered it to the old man to smoke, so that he might
forget his sorrows. The old man would not accept it, because, he said,
it was too late. The people begged him to come, but still he sat there
with his head cast downward. After a while he raised his head and
said to all, that it was too late to get up, that he was to sit there
always. He removed his blanket, and the people saw that his legs had

•Told by Hawk.

I2O TRADITIONS OF THE ARIKARA.

already turned to stone. The people all wept and went away. They
came the next day, and they saw a rock in the form of a man, and
they all cried again for the loss of the old medicine-man, because
there had been no one to give him any dry meat to offer up as sacrifice
to the gods.

39. THE WOMAN WHO TURNED INTO A STONE.*

In the village there was a nice-looking young woman, daughter
of one of the chiefs. They all liked her and had much admiration
for her. Many young men made great efforts to get the young girl
to marry, but she would not consent. After many failures on the
men's side the young woman's father tried to persuade her to marry
some young man. After all their advice the young woman refused
to marry. Again the old mother related to her daughter that it was
most enjoyable to live with a man, to have a man to support her, to
cherish her, and to protect her from all troubles. The young woman
accepted the mother's advice at last, and she said she would marry.

One young man, a very good hunter, came to the young girl,
and after a long conversation persuaded her to promise that she
would marry him. The young woman told her mother, and she was
glad, and willing that her daughter should marry him ; for the young
man was capable and qualified to support a family. Finally the young
man was called, and came to their lodge. Puellam in matrimonium
duxit. Cum nox esset, ad lectum genialem venerunt. luvenis gavisus
est quod tandem puellae amore potiturus esset. Cum autem cum
uxore sua concumbere conaretur, non poterat. Per noctem totam
frustra conabatur. Postridie puella ad matrem venit, eique ostendit
cur virum habere noluisset. Deinde tunicam sustulit ostenditque se
helianthes pro volva habere. Mater autem vidit quo iuvenis helianthi
nocuisset dum cum uxore concuimbere conabatur. So the young woman
took her bundle on her back, journeyed to a certain place, sat down and
turned to stone, because she was ashamed.

40. THE POWER OF THE BLOODY SCALPED-MAN.f

There was a young man in the Arikara village who wanted to
have some mysterious power. He went through the different places,
over high mountains, and steep banks. He had heard of a place to

*Told by Hawk.
fTold by Antelope.

THE POWER OF THE BLOODY SCALPED-MAN. 121

the west of the village where young men had been scared away. He
went to the place and stood upon a hill which was close to the Mis-
souri River. He stood there for three days and nights, and during
the third night he heard a mysterious noise from the Missouri River.
He looked, and saw a man coming. The man approached, and said,
"You will please leave at once, for you make too much noise around
this place." The man had a war-club in his right hand. His body
was daubed all over with white clay; his head was red with blood
and the blood was dripping from his forehead. The boy became
scared, and he ran home. He told one of his friends what had hap-
pened to him and his friend laughed at him for running away from
the place where he had gone to get some power.

The young man's friend made up his mind that he would go to
the hill. He went to the hill, and there he stood and cried for three
days and three nights. On the fourth night a being came up, and
sure enough, it was the very same being that the first young man
had seen. The boy became scared, but he closed his eyes and thought,
"Well, I came here to see this being, and if he wants to kill me he can
do so." The young man made up his mind not to run. He looked
at the man as he approached. Drops of fresh blood were dripping
from his head, so that he looked as if he had just been scalped. The
young man closed his eyes and the man came up to him, and said,
"If you do not run, I will hit you with this club !" The boy did not
move, but the man did not strike him with his club. At last the man
said : "Come with me. I am the errand man of the men who live
under this hill." So the man took the boy down towards the Mis-
souri River, and there, under the bank, was an entrance. They went
into this entrance, and there they found a long passageway along
which they traveled, and finally they came to a cave. There the men
were seated around in a circle; but not one of them was scalped.
The man who took the young man into this place now took off the
headdress that he had on, and his hair fell over his shoulders. He
placed his war-club and the bloody headdress that he 'had had on his
head, before the leading man. The man took his seat at the en-
trance, and the young man was given a seat in the lodge. The leader
of the men in the lodge said: "You are the first young man who
has not run from our errand man, and now we will give you the
power that we possess. When you want to perform the same thing
that you saw that man do, take wild sage, put it on hot coals, and
smoke yourself over your body. Then take this sweet grass and spread

122 TRADITIONS OF THE ARIKARA.

it all over yourself. Then take this paint and put it in the water
and after putting this skin over your ihead, place this paint, mixed in
water, on your head, so that you will look like a scalped-man. This
war-club you shall take. This root you shall put into your mouth,
so that you can run swiftly. When you have killed an enemy and
taken his scalp, bring that scalp to us." The young man took the
things and went home. The next morning, the people found a war-
club hanging over the young man's head, and the young man was
lying upon his bed.

Many days after this there was a cry in the camp, "The enemy is
coming to take the village !" The young man sent all the people out
of his lodge, and told them to tell the people not to be in a certain path-
way that 'he had to go through, for he wanted to go that way. The
young man took up some coals from the fireplace and placed them
west of the fireplace. On these he placed the sage, and let the smoke
pass over his body. He took the white clay and put it all over his
body. Then he twisted his hair, put the skin over his head, then took
the red paint and put it in water. He dipped his hands into the water
and put it on top of his head. He took the war-club and ran out of the
lodge, and some of the people were scared when they saw him, for he
looked like a man that had just been scalped. He ran to where the
battle was going on, and the people saw him on the west side of the
battlefield. He ran towards the enemy and killed one. He went
around his own people, and went on the west side again and attacked
the enemy, killing .another one with his war-club. He scattered the
enemy, because he looked so fierce on account of the blood which was
dripping from his head. As soon as the enemy retreated and his
people ran after them, he went back to his lodge, took the skin off from
his head, put some medicine upon the fire and smoked all over his
body. He then went to a creek and washed. He came back into his
own lodge, and by this time the people had returned. The scalp
which he had taken he put upon a long pole and placed it outside
of the lodge. In the night he disappeared, for 'he went to the place
where he had received his power.

The people did not know who he was, but after several battles
they found out. They also learned that he had great powers. He
became a great man through attacking the enemy, for he had power
to go out on the war-path and bring home many scalps. They were
not really scalps, but were pieces of scalps which he had made himself.
He would not be a chief, but became a great medicine-man.

THE BOY WHO CARRIED A SCALPED-MAN INTO CAMP. 123

41. THE BOY WHO CARRIED A SCALPED-MAN INTO CAMP.*

In olden times the Ankara went on the war-path. They came to a
lake where they made their camp. In the night the enemy attacked
them, and Tan them into the lake, killing all the warriors and taking
their scalps.

Another party of brave warriors started out from the same
village, and went on the war-path. As they journeyed towards the
east they came near to the lake. There they made their camp. Among
these last warriors was a very poor young man who had joined them.
In the night the leader asked the young men to go after some water;
but all the young men refused. The poor boy took up the vessels
and went down to the lake. As he tried to dip the vessel into the
water, some one spoke close by him, and said, "Go a little beyond
and dip up water." The young man waded into the water, and as he
was about to dip the water, again some one else spoke to him, and
said: "Go beyond. Go further into the lake and get your water."
The young man went on into the lake, and just as he was about to
take up the water, again some one else spoke to him, and said, "Do not
dip up the water there, but go further into the lake to dip it." The
young man turned around, and said, "Who are you that speaks to me ?"
The man said : "I am the leader who took the young men out on the
war-path. We ran into this lake and were killed, and we were all
scalped. All around the edge of the lake the water is colored with
our blood, and that is why I am telling you to go further into the lake
to dip your water." About this time the moon appeared. The night
was windy and cloudy, so that every once in a while the clouds passed
over the moon and hid it. The boy looked around, and he saw sit-
ting near him a man whose head was all bloody, and whose hands and
feet had been cut off. He had been stabbed in several places.

So the boy dipped his water, and said to the Scalped-Man: "I
want to carry you upon my back to where we are camped, for the
people will not believe me when I tell them that you were killed."
The Scalped-Man said, "Very well." So the poor boy sat down
and put the dead man upon his back. The poor boy carried the dead
man to where the other men were. The poor boy placed the Scalped-
Man outside of the tipi. He went into the tipi with the water.

After they had drunk the water, the poor boy told the story.
He said that all the other warriors had been killed; that every one
of them was scalped and was lying in the 'lake; that he had waded

*Told by Standing-Bull.

124 TRADITIONS OF THE ARIKARA.

waist-deep into the water to get clean water. Some of the boys made
fun of the poor boy and said that he had imagined all this. But the
poor boy said, "If you do not believe me I am going to get one of them
and bring him in here, and you will see that all I have said is true."
They said, "All right." They did not believe the poor boy would
go. But he did go out, and dragged the Scalped-Man to the entrance
of the tipi. Old and young men crawled out and ran away. The
poor boy laughed at them for being afraid of a dead man. The
leader was the only one who stayed. The Scalped-Man told the
leader not to be afraid ; that they would give them success, so that they
might take revenge on the people who had killed them. So the men
came into the tipi, but not till the poor boy had taken the dead man
out. Then they all wanted to go home at once. They left the tipi
and went on. The next day they found a hunter, an enemy. They
lay low, and when he was within reach of them they shot him and
killed him. Now the other young men wanted to go home, but the
poor boy said, "Let us go on." They kept on. Each day they killed
one or two of the enemy. When they had killed a number equal
to the number in the lake the boy was satisfied. Then they returned
home. The chiefs heard of the poor boy's bravery. They sent for him
through their council, and they made of him a brave. So the poor
boy became a brave man, and executed the orders of the chiefs.

42. THE GIRL WHO WAS BLEST BY THE BUFFALO AND CORN.*

In one of the lodges in a village there stood a mother, and in her
arms was a baby girl. It was about to rain and the mother wanted to
bring in her corn and other things to keep them dry, but she did not
know where to put the baby. In her excitement she forgot that there
was a bed, and she laid the baby up on the buffalo skull at the altar,
then went about her duties. The buffalo skull was thankful, because
he thought the baby was given to him. He cried out, saying, "Hi ni,
hi ni — you have pleased me, you have pleased me, giving me the
baby." But Mother-Corn, who stood over the buffalo skull, told him
that the baby girl had not been given to him, but had been placed there
for the buffalo skull and herself to watch while the mother was busy.
The buffalo skull and Mother-Corn blessed and poured their mercy
on the baby girl. After a while the mother came in and took the
baby. The chill grew, and showed some signs of having power

*Told by Hawk.

FIGHT BETWEEN THE ARIKARA AND THE SNAKES. 125

from some of the gods. She would eat no corn, squash, or anything,
except chicken or duck. The girl grew to womanhood, and all the
people respected and honored her.

One time famine prevailed, and the. people were in much distress.
The medicine-men did all they could, but all in vain. Some came and
talked to the woman, and she told them that it was an easy matter to
give them aid. She advised all the people to open and clean their
cellars. They did so. The people took out the little corn they were
saving for seed and gave it to the woman. Again she advised them
to stand by their cellars until she had relieved them. So she went
with a little corn, beans, and squash, and when she came to the first
one she asked what things were usually kept in that cellar. The
owner of the cellar gave his or her answer — such as, "Corn axnd
beans were kept in this." The woman then would throw down the
seeds in the cellar and tell them to cover them up. She did this to all
the people's cellars, and they were all covered. She advised them
not to open the cellars until at the end of four days. So the people
waited, and after the fourth day they all opened their cellars and
beheld the corn, beans, squash, and other things, which filled their
cellars. The people were pleased and showed more respect and honor
to Mother-Corn. Later, the woman did many other things for them.

43. THE FIGHT BETWEEN THE ARIKARA AND THE SNAKES.*

One summer the Ankara went out to hunt buffalo, deer, and ante-
lope. On their way they saw by the path a pretty little snake. Some
of the old people told the others to give presents to the snake, such
as deer meat and moccasins. There were two foolish boys in the
rear of the crowd, coming along on foot. When the foolish boys
saw the pile of presents they wondered what it was for. They looked
all around the pile, but could see nothing; but after a while they saw
the little snake on top of the presents. The boys were mad, and
said: "We are poor. We are living with these people and they do
not give us anything, although they know that we need help, and
here they have given these things to this little snake." "Let us kill
it," said one of the boys. The other one said, "All right." So they
killed the snake. The boys told the people that they had killed the
snake. The people turned back from their hunt and went to their
village, and they began to climb upon high arbors for refuge. From
the top of the arbors they saw something coming down both sides of

*Told by Two-Hawks.

126 TRADITIONS OF THE ARIKARA.

the Missouri River. Soon they discovered that what they saw were
all kinds of snakes. They were ready to meet the snakes, for they
knew what they had done, and they were ready to die. They took
their clubs and killed the snakes, although the snakes killed many of
the Arikara. By and by the snakes killed one of the foolish boys.
They bit the other boy all over, but he killed many of them. After
,a while they went away, but they had killed many people, and all 'be-
cause the foolish -boys had killed the young snake.

44. THE FIGHT BETWEEN THE ARIKARA AND THE BEARS.*

There was a young man who had a beautiful wife, whom he
loved. She had a garden in the woods where she went every day
in the spring to hoe. Each morning, before starting to the garden,
she prepared pemmican and dried meat to take with her. She took
enough for two or three persons. Her husband noticed this. One
day while she was preparing the meat he asked her why she was
preparing so much, for he thought that she must have some of her
relatives to help her in her garden. The woman made no reply. One
day, as she went out to the garden, her husband secretly followed her.
When her husband came to her garden he hid near by. He saw that
the garden was well cared for, and he knew by this that some one
had been helping her to clean it. The man waited a little while, and
there came forth from the woods a man, who walked right over to
the woman. The woman seemed glad to see this man who met her,
and the man was glad to meet the woman. This strange man was
painted, and upon his head were feathers, and a set of bear's claws
were about his neck. The man went to work in the garden, helping the
woman. The woman's husband lay upon the top of the hill, watching
them. When the sun was high, the strange man and the woman
stopped working. They went over in the shade of some trees, and
they ate the meat that the woman had prepared. After eating, the
strange man lay with the woman. The woman's husband saw all that
went on. He slowly made his way toward the camp and went home.
When he got home (he took down his bow and arrows and began
to fix the arrow-points and bow-string. In the meantime, the woman
returned. She asked her husband where he was going, and he made
reply that he was fixing up his bow and arrows to go hunting the next
day. The man then asked his wife how she was getting along with
the work in her garden, and she said she was nearly through.

*Told by Two-Hawks.

THE WIFE WHO MARRIED AN ELK. I2/

T,he next morning the woman got her meat and things ready to
go to her garden again, and the man got ready to go hunting. The
woman went first to her garden. The man went afterwards, in a differ-
ent direction. After a while he circled around to his wife's garden. He
got to the garden and lay down. He waited for the strange man to
come. The woman sat around near her garden, doing nothing, for
there was nothing to do; she had already got through with her field.
The man looked up and again he saw the strange man come from the
timber and begin ito talk to his wife. They sat around until the sun
was high. They again ate meat together, and after they had eaten,
the strange man again lay with the woman. While they were lying
together, the woman's husband came up from behind them, took an
arrow, put it in the bow-string and pulled it. He shot the man. The
man made a big groan, got on his feet, and ran through the timber.

W'hen the woman got up, her husband got a stick and clubbed
her. The woman said : "My husband, you should first have found out
who that man was who was with me, before you shot him." Her hus-
band 'Said that he did not care who he was. The woman said that he
was a Bear, and that was the reason she let him lie with her, for she
was afraid of him. She said that the Bear told her that if anybody
did anything to him while he was with her he would get all his people
together and kill everybody in the Arikara camp. The man said he
did not care.

About three days afterwards the people saw what seemed to be
buffalo in large droves, coming from the hills. When they came near
the village the people found out that they were Bears instead of buffalo.
The young man who had shot the Bear in the garden said to the peo-
ple, "The Bears are coming to kill us, for I shot the Bear." The Bears
soon reached the camp and tore the people to pieces, as many as they
got hold of; but some of the people, who hid in their cellars, were
saved. The Bears did not stop until they had killed the man who had
shot the Bear.

45. THE WIFE WHO MARRIED AN ELK.*

There was a man who went hunting with his wife. They were
alone. Whenever the man was out hunting the woman would stay at
the lodge and take care of all the things that the man had brought in,
and she would also jerk meat. There she stayed, while her husband
went out day after day. One time when her husband was gone a man

*Told by Standing-Bull.

128 TRADITIONS OF THE ARIKARA.

came to see her, but she did not know who he was. One day five men
came, and the fifth one she liked best. He was fine-looking, and young.
This fifth man asked her to go home with him. She liked him so much
that she did not feel like refusing him, so she went with him.

When the husband returned he found that his wife was gone. He
looked all around until at last he found their tracks. He ran along,
following the tracks. The poor man was getting tired, but the more
he thought of his wife the more he felt like following her, for he
thought a great deal of her. He caught up with her, and to his great
surprise he saw his wife walking beside an animal. The man ran and
shot at the animal, but could not kill it. This animal was an Elk. Not
far away was a lake, toward which the Elk and the woman were
headed. The Elk and the woman went right into this lake. The man
shot at the animal, but the arrows did not seem to harm the Elk. When
the man came to the lake he remained there. He would think of going
away, but when he thought of his wife he would stay. He cried and
cried. He neither ate nor drank.

At last the woman came out from the lake, for she felt sorry for
her husband. She said : "You must go home, and whenever you start
upon the war-path come to this place before you go and I will see you,
and I will do anything to get out of this place so that I can tell you
where to go, and if I can go with you I will do so." So the man went
home, and when he got there, the people asked him what had become
of his wife. He told the people what had happened to her. After
many days, the man thought he would go on the war-path. He in-
vited several young men, and they went out. When they were near the
lake, the man told his companions to stay at a distance from the lake,
while he went on by himself. The man had a dress for the woman.
When he got to the lake she told him to go west; that in a few days
he would find three tipis ; that there were three men living in the tipis,
and that he should kill them; and that he would capture all their
ponies. The woman then disappeared. The man threw the dress into
the lake and went back. The man then led the war-party to the west.
In a few days they found the three tipis. They attacked them and
killed the people in them. Their ponies they captured, so that it all
came true, as the woman had said. Then they went home and had a
great time dancing the scalp dance.

The next time the man went on the war-path he took several
young men with him, and he again visited the lake. This time the
woman came out, and said : "My husband, I can never leave this lake
any more. You must go to the west, and there you will find the enemy.

THE DEEDS OF YOUNG EAGLE. 1 29

In the fight you will see a woman who looks like me. Go to this woman
and catch her. She will become your wife and be good to you." In
a few days they found the enemy's camp. They attacked the village,
and they fought. While they were fighting, this man saw the woman
who looked just like his wife. He stopped fighting and went after the
woman. He captured her and took her home with him.

The man never went to the lake any more, but was happy with
his new wife, for she looked very much like the woman who had gone
into the lake with the Elk.

46. THE FOUR GIRLS AND THE MOUNTAIN-LION.*

There were four girls who went to gather wood. While they were
gathering wood they heard a Mountain-Lion coming, who said, "I
want you girls for my wives." The girls ran to different wonderful
beings for protection. Each wonderful being said, "I can not do any-
thing for you, for (the Mountain-Lion is more powerful than I." At
last the girls came to a place where there was a man whose name was
"HairJCut-in-Notches." (His hair was so notched that one could see
through the notches by 'looking at the side of his head.) The girls
ran to this man, and said : "A Mountain-Lion is after us ! Save us !"
Hair-Cut-in-Notches .said, "What shall I get if I save you?" The
girls said, "We will live with you as your wives if you will save us."
Hair-Cut-in-Notches said, "You will go into my lodge and stay there."
Then he sang about his head and hair, for his hair was his arrows.
Wihen the Mountain-Lion came up Hair-Cut-in-Notches would make a
motion toward his head, then to his bow, then shoot at the Mountain-
Lion. Finally the Mountain-Lion dropped down, for he had killed it.
Hair-Cut-in-Notches went into the lodge, and said: "You will now
come out. Go to your homes. I shall not keep you here, for I am not
a human being, but I am glad to have saved you from being killed by
that animal." The four girls thanked the man and returned to their
homes.

4r. THE DEEDS OF YOUNG EAGLE.f

Many years ago the Arikara separated into two bands, one band
going south, the other going north. But still the young men visited
from one camp to the other. In the north village the leading chief had
a daughter who had grown up to be a beautiful young woman. In the

*Told by Little-Crow.
fTold by Yellow-Bull.

I3O TRADITIONS OF THE ARIKARA.

other village the leading chief had a son who was handsome. The
young man's name was Young-Eagle. The young girl's name was
Yellow-Oalf.

When the north village visited the south village the north people
told the south people about the chief's daughter, who was very pretty.
When the south people visited the north village they told of the chief's
son, who was very handsome, but who had never looked upon women
with favor, for he had always kept himself in the lodge, not even hav-
ing been on the war-path. When he came out of his lodge everybody
looked at him.

Young-Eagle made up his mind to visit the north village to see
the beautiful daughter of the chief. He told his sisters to make him
several pairs of moccasins ; for he intended to go to the north village.
Now, Yellow-Calf, in the north village, also made moccasins for her-
self, for she had made up her mind that she would visit the south
village and see the young man who was so handsome.

One day Young-Eagle started for the north village. On the same
day Yellow-Calf started for the south village. Now, between the two
villages there was a high hill, and as Young- Eagle was climbing the hill
on the south side Yellow-Calf was climbing the hill on the north side.
They both saw each other as they reached the top of the hill and were
greatly surprised to see each other.

Young-Eagle asked Yellow-Calf where she was going, but she
answered by asking where he was going. Finally the girl told him that
she was going to the south village to see the man who was so hand-
some. Young-Eagle said, "I am that young man, and I am going to
see the young girl who is so beautiful, down here at the south village."
They now knew that they were speaking of each other.

They sat down and talked, and here they found out each other's
mind. Young-Eagle wanted to know how many days it had taken Yel-
low-Calf to come there. She told how many days it had taken, and
Young-Eagle told Yellow-Calf how many days it had taken him. They
knew by this that the hill was just half-way between the two villages.
This hill is known at the present time as "Lovers' Hill," because these
two people met here. They agreed to place a pile of rocks upon the
hill, and each was to place on the pile a number of stones equal to the
number of days it had taken to come to the place. First, Young-Eagle
placed -a stone, then Yellow-Calf placed one, then Young-Eagle placed
another, and so on, until they had a pile of stones. Yellow-Calf told
Young-Eagle that she wanted to go with him to his home. But Young-
Eagle said, "No, I would rather go with you to your home." Yellow-

THE DEEDS OF YOUNG-EAGLE. 13!

Calf finally consented ; so they went on. Yellow-Calf was satisfied and
happy, for this young man was handsome and had a quiver filled with
arrows, and a bow.

In the evening they came to a lake, and Young-Eagle told Yellow-
Calf that they must take a swim and wash themselves ; that it was not
right that they should go to the village without being washed. So
Yellow-Calf went into the lake first and washed. When she came out,
Young-Eagle, with his leggings and all his things on, waded into the
water for some distance. He told Yellow-Calf to watch for him. He
dived, and stayed a long time under the water. Towards evening, at
dusk, Young-Eagle came out of the water, having all his clothes on.
He came upon the bank, and Yellow-Calf saw that he was not the same
young man who had left her a little while before. This young man
now was not so tall, nor was he handsome. His hair was unkempt,
his nose was all covered with sores, and he seemed to have vermin.
The robe he had on was a little piece of buffalo robe. His leggings
were made of deer skin, but were very dry. His belly looked so large
and plump that people would take him for a "burnt-belly" boy or a
"burnt-fingered" .boy. Yellow-Calf became scared, but 'she thought
Young-Eagle was only making fun, so she took him home that night.

Young-Eagle lay down by the side of Yellow-Calf, and the next
morning, when the parents arose to prepare the meal, they went to the
girl and found a young man lying by her. The old people, knowing
that Yellow-Calf had been away for some time, thought, of course, that
she had got married, and had brought her husband home. They waked
the young man. He did not attempt to wash, but jumped at the pot
with the food in it, and he licked the mush off from the 'Spoon. The Old
folks looked at him, and were sorry that Yellow-Calf had brought him.
Yellow-Calf, too, was ashamed of him. She prayed hard in her heart
that the young man might turn into the young man that she had first
been with. But the young man remained the same and the people made
fun of him. They called him the "Big-Belly-Boy." The boy acted
childishly all the time. When there was a battle going on the boy never
went out, but stayed around the lodge.

One time the boy heard that a war-party was going out. He told
the girl to tell her youngest brother that when the party should be out
three days he should get some long intestines from the buffalo that
the warriors would kill, and also some bones; these he should put in
the fire ; and that in the night he would hear the whistling of a young
eagle, and he must know that it was his brother-in-law coming. The
girl told her youngest brother all that Young-Eagle had said, and the

132 TRADITIONS OF THE ARIKARA.

boy said that he would do so, only he was afraid that what she had
told him would not come true; he did not believe that his brother-in-
law would come. But the girl said, "Brother, watch out, and when he
comes, do as he tells you, for he is wonderful." But the brother felt
like making fun of his brother-in-law, Young-Eagle. It was announced
through the camp that the Big-Belly-Boy was going on the war-path
with the rest. They all laughed at him and made fun of him because
he was going on the war-path for the first time.

The warriors started out, and after they had been gone three days
Young-Eagle took his wife out to the lake where he had dived once
before, and there he told her to take a swim. The girl went in and
washed. After she came up, Young-Eagle went in, just the same as he
had done before, with leggings, moccasins, etc., and he waded into the
lake, then he dived, and stayed a long time. At dusk, Yellow-Calf
heard a noise in the water, and Young-Eagle came out, the same man
that she had first met. Young-Eagle told her not to touch him, but to
go home; that he would come home soon; and that she should watch
for him. He sat down and covered himself with his robe. All at once
the robe rattled, and there flew up a young Eagle. It flew towards
the southwest, where the warriors had gone, and in the night, the
brother-in-law heard the cry of an Eagle. He rose, and said, "That is
my brother-in-law; he has come." The other warriors who heard it
made fun of him, and said, "Do you think that that Big-Belly-Boy
brother would come this far?" But the boy did not say anything. He
went out, and sure enough, there was his brother-in-law.

The boy gave Young-Eagle the intestine to eat, and also some
bones to gnaw. Young-Eagle told his brother-in-law that the enemy
were within a short distance, and that he was going out to bring all the
ponies that they had in the village ; and that he was to turn a'll the ponies
over to him; and that his brother-in-law should divide the ponies
among the warriors.

The leader of the war-party had sent out different scouts, but
they had seen no enemy's village, nor any ponies. But every once in
a while Young-Eagle would appear, and this brother-in-law of his
would go to meet him. The warriors still doubted that they were
brothers-in-law.

The next day, when they saw a drove of ponies coming towards
them and Young-Eagle driving them afoot, they knew him. Young-
Eagle's brother-in-law went out to meet him. Young-Eagle gave him
all the ponies and told him to divide them among the people. Young-
Eagle went back into the enemy's camp. He killed one man, took his

THE DEEDS OF YOUNG-EAGLE. 133

scalp, and gave it to his brother-in-law, who in turn gave it to the
leader of the war-party.

Young-Eagle went back to the village, and about this time the
enemy were coming after him. Young-Eagle killed several more, tak-
ing their scalps. He gave the scalps to his brother-in-law, who in turn
gave them to the leader. They knew that the young man was brave.
After the battle he went home as Young-Eagle. The others drove
ponies.

Young-Eagle went into his lodge where his wife was. He did not
tell her what had happened. Two days afterward, the war-party came,
singing scalp songs and telling all that Young-Eagle had done. Yellow-
Calf's father sat upon the lodge, listening, and thought that they were
making fun of his son-in-law.

The warriors entered the lodge of the priests, and there they told
the story, from the time they had left and from the time Young-Eagle
overtook them, and the capturing of the ponies and the killing of the
enemy. This was all true. Scalps were brought to Young-Eagle's
lodge, and the old man put them upon a long pole, and stuck the pole
in the ground outside of the entrance of his lodge. The ponies that
were left over after dividing them up between the warriors were given
to Yellow-Calf's father, who took only so many. Then Young-Eagle
went out and gave the remainder of the ponies to the poor people.

Some people went to the other village, and reported all that
Young-Eagle had done, and the father of Young-Eagle was ashamed,
for he thought they were making fun of him, for when Young-Eagle
had been at home he would never go out on the war-path. He did not
believe the story ; he believed the boy to be dead, for he had been away
for some time. So all the sisters of Young-Eagle had cut their hair
and mourned, as had also his father and mother.

Every time a war-party came to attack the village Young-Eagle
was there to save the village. Once in a while, when a war-party went
out, Young-Eagle followed. He did the same as he had done before.
On one of these occasions he made up his mind that he would go and
get his own likeness; for, although he had changed once, when first
he had gone on the war-path, he still retained his big belly. One
evening he went with his wife to the lake. He went into the lake.
Wihen he came out he had on his fine leggings, a fine robe and a moun-
tain-lion quiver, and he was fine-looking, with long hair. The girl
was proud of him now. They went home.

In a few days, Young-Eagle told Yellow-Calf to take all the
scalps that he had taken, and saddle the ponies ; for they were going

134 TRADITIONS OF THE ARIKARA.

to visit his father's village. His father's name was "Black-Sun."
They went south to Black-Sun's village. One evening they came to the
village. Young-Eagle left his wife outside of the village, and went
to his father's lodge. He told his father that he had come back. His
father got up and made a fire. He told his woman to get up, for their
son had come back. The four sisters got up from their beds and hugged
their brother, for they had been mourning for him as dead. Young-
Eagle told his sisters to go out and to bring their sister-in-law. They
went out, and they found Yellow-Calf sitting outside of the lodge,
holding three ponies. The girls embraced their sister-in-law and led
her into the camp, took in the things that belonged to Young-Eagle
and his wife, but led the ponies away. The stick with the scalps was
fastened upon a long pole and stood up in front of the lodge.

Early on the next morning, Black-Sun got up and went through
the village singing scalp songs, thus letting the people know that his
son had returned with many scalps. The people heard it. They went
out, and they saw the pole that had the scalps upon it. The people
rushed into the lodge, and that very same day the braves and warriors
decided that this Young-Eagle should lead the people to the girl's
village.

So the people of the other village went north, and the north and
south tribes of the Arikara came together and became one tribe again.

48. THE GIRL WHO BECAME A WHIRLWIND.*

Many, many years ago the Arikara left their village and went west
on a buffalo hunt. They left behind a family, the woman of which
was leading a pony that dragged a travois with two children on it — a
girl seven years old and a boy of five. As these people were crossing
a little stream of water the pony jumped across the stream, and the
children fell off. The woman, supposing the children still to be on the
travois, never looked behind, and did not miss the children until she
came into camp.

The men were then sent back to try to find the children, but they
could not be found; for when they fell off, instead of following their
parents they had gone back in the direction of their village, but instead
of going into the village they had gone into the timber west of the
village. There they wandered through the timber, and at last they
came to a cave, where they stopped. The girl left the boy there while

*Told by Many-Fox.

THE GIRL WHO BECAME A WHIRLWIND. 135

she went about trying to find something for him to eat. While the
girl was gone, a Whirlwind came and took her far away. It was not
long before the girl returned ; but often after that she would go away
for days. When she returned she was always very happy. Now, the
boy told his sister that he wanted a bow and arrows; that he was all
the time going around through the timber seeing rabbits and smaller
game. The girl disappeared, and when she came back she had a bow
and four blunt arrows. For many days the girl would disappear and
then would return. One day the boy said : "My sister, I wander through
the woods, and I am getting older; I think I ought to have a larger
bow and many arrows." So the girl said, "All right." She went away,
and when she came back she brought the bow and quiver filled with
arrows for the boy. The boy was thankful for this. The girl dis-
appeared very often. Every time she came home the boy would hear
the storm coming, then, all at once, the girl would appear.

One day when the boy was out hunting, an Owl came to him, and
said : "We have taken pity upon you. We have an animals' lodge close
by. We have taken pity upon you because your sister is now a won-
derful being — a Whirlwind. She goes from one place to another, kill-
ing people. She has planned to kill you, that she may be the Whirlwind
always. She thinks that you are in her way, for she has to look after
you. Now, the girl travels far over the land. She visits places where
people have food, and there she finds bows and arrows, knives, axes,
and hoes, and she brings them here to your place. Testes autem mori-
bus excidit, domumque adfert ; eos f rictos, dum dormis, dentibus fran-
git et mandit. To-night when she comes home, stay awake, for she
intends to kill you soon. You will find out what she eats." That
night, when the boy lay down, he watched and waited for his sister.
She came at last. She looked down and saw that her brother was
sleeping, then she took some of her special meat and placed it upon hot
coals, took it off and began to eat. When she got through eating, the
boy arose and said, "Sister, I am glad you are back." She said, "Well,
I am going away, far away from here to-morrow, and I want you to
stay here until I come back." The next day the girl was gone. The
Owl came to the boy, and said : "Make haste ! Come !" So the boy
followed the Owl, and as they traveled along the Owl said : "Do you
see that cloud coming? That is the Whirlwind coming to destroy you.
Make haste and come with me!" They ran, and as the Whirlwind
was near, the boy was taken into the den of the Owls.

The Owls told the boy that when the Whirlwind, should come it
would make threats, but that they had taken pity upon him and would

136 TRADITIONS OF THE ARIKARA.

keep him there; but that there was something that this girl wanted,
and they were going to tell him what it was. They said : "Your sister
wants a woman. You tell her that the first woman you marry you
will give her." So the Whirlwind oame to the side of the hill where
the Owl's den was. The wind blew and the girl spoke, and said : "You
big Owl, turn that boy loose! He is mine! I must kill him!" But
the Owls would not turn the boy loose. They said, "He is here under
our protection." The girl kept on demanding the boy. At last, the boy
said, "My sister, if you will let me go, the first woman I marry I shall
give to you." The girl said : "That is what I want ; I shall let you go."
So the boy was turned loose, and traveled towards his people.

When the boy came to his people, he saw that they were very poor.
He entered his father's lodge and told his father that he had come
back. His father arose and built a big fire. He saw the boy sitting
there and recognized him. The father asked about the sister. The
boy said that his sister was well, but that she was far away. Then the
boy told his father to tell the chief to come to their lodge. The boy
told the chief that he had come to tell them that the buffalo were not
very far away and that the people must go and kill these buffalo. The
people sent hunters out and they found the buffalo as the boy had said
they would. In a few days the enemy attacked this village, and they
saw that the boy was a wonderful boy, for he made a way for his people
to kill the enemy. The people cried through the village, and said that
they should give him a nice young woman to marry. The chief's
daughter was the one to be given to him.

That night the boy went out and called for his sister. The sister
came that night Into the tipi and sat down by her brother, and said,
"I have been far away." The boy said: "My sister, I am now to
marry. Here is the girl that I promised you." The boy's sister said,
"That is what I want." She went to the girl, and the sister and the
boy's wife were together. The boy went out. The next day the
brother came into the lodge, and his sister said : "My brother, I give
you this club and this medicine, and I give you the power that I pos-
sess— that of the Whirlwind. You will have power to kill the enemy.
They will try to shoot you, but they can do you no harm. For many
days I shall now go towards the southwest, where I shall always stay.
When the wind comes you must know that I am the Whirlwind. I
will listen to the prayers of our people. When I am coming do not
let my people be afraid of me, for I shall always hear their prayers
and shall always heed them. I shall not destroy them, but will always
comfort them." The young man became a famous warrior, and finally
became a chief.

THE COYOTE AND THE MICE SUN DANCE. 137

49. THE COYOTE AND THE MICE SUN DANCE.*

While the Coyote was wandering in the. evening he heard dancing,
but he could not see the dance anywhere. He went on walking around
and hunting for the dance. He was about to give up, when he found
that the noise of the dancing came from an elk skull in the bushes.

The Mice ran away as soon as the Coyote came up, but the Coyote
begged to see them dance. He addressed them thus, "Uncles, I want
to see you dance." The Mice said: "We are afraid of you, for you
may eat us. We would like to see you, but you are very tricky, and you
might eat us." The Coyote begged so hard, saying he had not seen his
uncles for many months, and he wanted to see them; so the Mice
agreed to let him into the dance. They let the Coyote peep into the
back part of the skull, so that he could see the dance. As soon as the
Coyote had run his head through the skull the Mice ran away, and the
Coyote was held fast with his head in the skull. The Coyote begged
the Mice to take the skull off, but the Mice would not listen to him.
They told him to go away. So the Coyote went on his way, with the
skull on his head.

The Coyote could not see very well, on account of the skull being
over his eyes. He heard some noises at a distance. He went straight
to a camp. He came to the edge of some water. The people saw
the animal coming on the other side of the water, and some of them
hallooed, "A wonderful animal coming on the other side of the water !"
When the Coyote saw that the people were scared he commenced to
make funny noises. Some of the people said, "Make way, so that we
may be spared and live." The Coyote said, "Give me the chief's daugh-
ter and you shall all live." The people gave him the chief's daughter.
The Coyote swam across the water and the people made a tipi for him.
The girl took the Coyote by the horns and led him to the tipi. The
Coyote stayed with the girl all night. In the morning the Coyote and
the girl were sent for to come and eat. The Coyote was still close to
the girl, and some boy saw that it was a Coyote. The boy yelled, "This
being that is in the tipi with the girl is nothing but a Coyote!" The
people rushed there and the Coyote was forced out beyond the tipi.
As he could not see very well he ran into people and dogs. The people
struck the skull until they broke it to pieces. They caught the Coyote
and brought him home. They tied his legs with strings, drove some
pegs into the ground, and tied him fast to the pegs. As the people went
out they would go to the Coyote and urinate and defecate on him.

•Told by Joe Reed.

138 TRADITIONS OF THE ARIKARA.

One old woman went out to defecate on the Coyote, and as she lifted
her dress she wanted to know how she was to do it. The Coyote told
the woman that the first thing to be done was to pull the pegs, then pull
up her dress, then defecate on him. The Coyote took a long stick, and
as the woman lifted her dress and tried to defecate on him he ran
the stick into her rectum, then stuck the stick in the ground. He then
ran away and defecated as he went. For this reason the Coyote defe-
cates easily and is always running from the people.

50. THE COYOTE BECOMES A BUFFALO.*

The Coyote was going along when he saw an old bull sitting down
on the side of a hill. The Coyote went up to him, and said, "Well, my
grandfather, are you sitting here sunning yourself?" The bull said,
"Yes." The Coyote said that he was hungry; that he would like the
Buffalo to give him something to eat. The Buffalo said, "Why are you
not like myself, a big Buffalo, eating grass." The Coyote said, "Well,
grandfather, I wish that you would make a Buffalo out of me." So
the Buffalo said: "All right. You will then have to break up your
bow and arrows, for you will need them no more." So the Buffalo
placed the Coyote, and said, "Now you must keep a strong heart; do
not get scared." The Buffalo rushed at the Coyote, and just as he was
about to hook the Coyote, the Coyote jumped side wise. Then the Buf-
falo said: "Why did you get scared? Now stay right at this place,
and I will come and make a Buffalo out of you." But every time the
Buffalo ran toward him the Coyote would jump away. The last time
the Coyote stayed, and as the Buffalo went up against him there were
two Buffalo bulls. They locked horns, then the Buffalo told the
Coyote-Buffalo to eat grass. The Coyote-Buffalo obeyed and ate until
he was filled. Then the Buffalo said, "We must go to the Buffalo herd,
for there is one bull there who has control of all the female Buffalo,
and we will fight him, and when we have killed him we can have all
the female Buffalo." So they went to the Buffalo herd. The Buffalo
bull was going around among the Buffalo. They were waiting to
fight him when it should come time. They fought, and they killed the
Buffalo bull.

Now each bull took many cows to look after. When they all came
together they lay down in a hollow for the night. The next night
the Buffalo all jumped and traveled toward the western country.

*Told by Antelope.

THE COYOTE RIDES THE BEAR. 139

When the Coyote-Buffalo got up he saw that he had been left behind,
all alone. He arose, but did not follow the other people. The Coyote-
Buffalo came across a Coyote, and said : "Why are you not as I am ?
I was a Coyote once, but now I am a Buffalo." The Coyote-Buffalo
told the Coyote to throw his bow and arrows away, for he was going
to make him into a Buffalo. He set the Coyote in a certain place and
made a rush at him. The Coyote jumped sidewise. Three times did
the Coyote-Buffalo try to run into the Coyote, but every time the
Coyote jumped sidewise. The last time, the Coyote-Buffalo said, "Now
you must close your eyes and let me run over you." The Coyote
obeyed and the Coyote-Buffalo ran into him, and there were two
Coyotes instead of the Coyote-Buffalo and the Coyote. So the Coyote-
Buffalo turned back into a Coyote.

51. THE COYOTE AND THE ARTICHOKE.*

The Coyote was going along through thick timber. He saw an
Artichoke plant, which he dug up. He asked it its name. The Arti-
choke said, "Cososit," meaning artichoke. The Coyote wanted to know
if he had any other name. The Artichoke said, "Take-a-Bite." When
it said that, the Coyote took a bite. The Artichoke repeated this name
four times, and every time it repeated it the Coyote took a bite of the
Artichoke. Finally, the Coyote had eaten the Artichoke.

The Coyote went on, and again and again he expelled flatus, mov-
ing his feet each time. Every time he expelled flatus he seemed to grow
worse. Once it threw him up in the air. Now, before expelling flatus,
he got hold of a tree, and he said, "Now let me expel flatus." The
flatus threw him up in the air, tree and all. Again he went on, and
he came to a stone, and when he knew he was to expel flatus, he said,
"Now let me expel flatus." This he did, and the stone went up with
the Coyote. The stone fell on the Coyote and killed him. This is the
reason we find coyotes lying beside stones.

52. THE COYOTE RIDES THE BEAR.f

The Coyote was going along through the timber, and he met a
Bear. The Coyote made all kinds of threats against the Bear, and
finally got on his back and rode him. All at once the Coyote jumped
off and said, "You can go your way, and I will go mine !" The Coyote

*Told by Cut-Arm.
fTold by Antelope.

I4O TRADITIONS OF THE ARIKARA.

went up on the top of a hill, to see if the Bear was still going, but he
did not see him. Then the Coyote yelled, and said, "You Bear, you
claim to be a fierce animal, and here I have ridden upon your back !"
The Bear, hearing this, became mad. He turned around, and said : "I
will kill that being, whoever he is. No matter where he goes, I will
follow him." So the Bear ran up the hill, and when the Coyote saw
the Bear coming he ran. The Bear caught up with the Coyote on the
next hill, and killed the Coyote and tore him up.

53. THE COYOTE RIDES THE BUFFALO.*

There was a village, and in the village lived one young girl who
was very pretty. All the young men courted her, but she did not care
to marry. A Buffalo came who wanted to marry her. Once in a while
he would turn into a young man, nicely dressed and smelling very fine.
The girl became very much attached to the Buffalo.

The Coyote came to visit the girl, and he talked to her. The girl
said she did not care to talk to anybody now, because she had a young
man, and that young man was the Buffalo. The Coyote said : "Why,
that Buffalo is my horse. I ride him." The girl said, "If you will
ride that Buffalo here I will marry you." The Coyote went home, took
a club and hit himself very hard on the knee, so as to make it sore.
The Buffalo came to the girl to talk with her. The girl told the Buffalo
what the Coyote had said. The Buffalo was mad, and said, "I am going
to bring the Coyote here and kill him." The Buffalo pawed the ground
and threw up the dirt. The Coyote saw the Buffalo coming. The
Buffalo called to the Coyote to come out. He said : "I want you to go
with me to the girl's tipi ; I am to kill you." The Coyote said, "I am a
cripple, I can not go." "It is not true," said the Buffalo. "Come out,
uncle, can't you? Come on." Said the Coyote, "If you want me to go,
and can carry me to the girl's tipi, I will go." The Buffalo agreed to
carry the Coyote. The Buffalo got down on his knees and the Coyote
got on top of him and sat -upon him. The Coyote had a cane that he
was to hit the Buffalo with.

The Coyote jumped up and ran back to the village and married
the girl. The Buffalo was so ashamed that he never came back to
the village. For this reason, the descendants of the Coyote are bad and
tricky. By foul means, they marry.

Told by Cut-Ann.

THE COYOTE AND THE BUFFALO RUN A RACE. 14!
54. THE COYOTE AND THE BUFFALO RUN A RACE.*

Once when a Coyote was sauntering along he looked up and saw a
Buffalo a long distance off. The Coyote ran, and nearly caught up with
the Buffalo. The Coyote saw the Buffalo drop chips. He went and
ate some of them. The Buffalo looked around and saw the Coyote eat-
ing the chips. The Buffalo turned back and asked the Coyote what he
was doing. The Coyote said: "O, you shaggy ^looking thing; why
do you not go on your way and not bother a poor fellow like me ? I
am eating some pemmican that some fellow must have dropped."
After a while, the Coyote said, "Say, grandfather, can you run?"
"Yes," said the Buffalo, "I can run fast." "But," said the Coyote, "I
do not see how you can run with such big feet. Then there is danger
of your breaking your legs. Ah, grandfather," said the Coyote, "I
think I can beat you. I am a man who has fought in battles, and have
killed many people on account of my swiftness. If you are willing
to run with me, do not stand there and laugh at me. I can beat you."
So the Buffalo said, "If you want to run a race, I will run with you,
and I will show you that my legs can carry me a long way and beat
you." "All right," said the Coyote, "I will go and measure the ground,
and we will run." So the Coyote went away and selected a place. The
place selected was a tableland, and there was a steep bank at the other
end. The Coyote set landmarks near the steep bank and winked to
himself, and said, "Now I will have a whole buffalo to eat," for at the
bottom of this steep place there was a rock. The Coyote went where
the Buffalo stood, and <said: "Now we will run. As soon as we
get to the two landmarks I have made we will run fast. At this place
we will close our eyes. When we have gone a short distance we will
open our eyes and see who is in the lead." The Buffalo agreed. They
began the race, and as they came to the landmarks, the Coyote said,
"Now run your best and close your eyes." The Coyote, being on the
right side of the Buffalo, closed his left eye. The Buffalo ran with his
eyes closed and jumped over the steep bank. The Coyote stopped,
looked, and saw the Buffalo lying dead at the bottom of the steep bank.

The Coyote went down and skinned the Buffalo and cut him up.
He then took the meat to a place where there was a creek, and there he
put up a small lodge for himself. He made a fire and roasted some
meat. Then he went out to see if he could see any one. He saw a
Fox coming along. He waited for the Fox. When the Fox came up,

•Told by New-Man.

142 • TRADITIONS OF THE ARIKARA.

the Coyote said, "My friend, I want you to come to my lodge and pack
water for me." The Fox said, "I will go with you and pack water for
you." So they went together and entered the lodge. The Coyote fixed
the buffalo pouch for a bucket, and said, "Fox, you go after water with
this pouch." The Fox obeyed. Before he got to the creek he had
eaten up the pouch. Four times the Coyote gave the Fox a pouch to
bring water, and every time the Fox would say, "Coyote, as I dipped
water, something came and took away my pouch." The Coyote was
mad, and he took some coals and threw them into the Fox's face, so
that the Fox cried and ran off. The Fox told his story to every
animal he met. All the living animals got together, and when the
Coyote was fast asleep they went in and ate all he had in his lodge.
When 'he woke up he found all his meat gone, and he went away crying.
When you have plenty, do not trust your friends, or they will get
all you have.

55. THE COYOTE AND THE DANCING CORN.*

Two Coyotes were going along, and as they became hungry one
of them said : "Let us go where the people have left their village. We
will find some pounded corn." As they came to the village they sep-
arated, one going through many lodges, while the other went another
way. The leader came to a lodge, and there he saw pounded corn, in
lumps, running into the mortar. The Coyote ran into the lodge and
begged the lumps of pounded corn to come out, saying that he was
an old man who sang for people in their sacred ceremonies. The
Coyote walked around the fireplace and began to sing. The lumps
of pounded corn came out and danced. The lumps began to dance
with the Coyote. "Close your eyes," said the Coyote. The lumps had
danced so hard that they had raised a dust, and the Coyote thought
it was time to act. So he ran to the mortar, stuck his head into the
bowl, and 'became fast. After a time the brother of the Coyote came, and
said, "Wa, what are you doing ?" The captive Coyote said : "I am fast,
but I have lots to eat in this bowl. Take an axe and cut the bowl open."
The other Coyote took the axe and chopped the mortar open, cutting
the other Coyote on the head so that he died. There was nothing in
the mortar. The Coyote went away crying, for he had killed his brother.

*Told by Little-Crow.

THE COYOTE AND THE STONE RUN A RACE. 143

56. THE COYOTE AND THE TURTLE RUN A RACE.*

•One time a Coyote met a Turtle. The Coyote began to boast of
his swiftness, and the Turtle said, "Why, I can beat you running!"
So the Coyote said, "We will run a race to-morrow." That night
they parted, and went to their homes, so that they could get ready for
the race the next morning. After the Turtle .reached home he began
to worry, and he could not get to sleep, for he knew that the Coyote
could run fast. But the Turtle said to himself: "I will take him up
there and go to the other Turtles, and ask them to assist me." So the
Turtle went to the other Turtles, and said : "I am about to run a race
with the Coyote. I want you to help me." He told them the place
where they were to run, and the distance they were to run. So several
Turtles volunteered to go and help the Turtle to beat the Coyote.

All the Turtles went to the place. They placed one Turtle at the
end of the course; then they placed another one at. a certain distance
back of him ; then another back of this one, and so on, and finally the
Turtle himself took his stand. Each Turtle carried a long pole, and
hid in the ground.

The next morning the Turtle met the Coyote. The Coyote began
to run around and was happy, for he thought that he was going to beat
the Turtle. The Turtle and the Coyote got ready to start. The Turtle
gave the command to start. The Coyote ran and the Turtle crawled
into his 'hole. When he got over a little ridge the Coyote saw the
Turtle going ahead of him. Coyote ran and caught up with <the Turtle.
The Turtle threw his pole away and crawled into the ground. When
the Coyote got to another knoll, there was the Turtle ahead of him
again. The Coyote caught up with him. The Turtle crawled into the
ground. The Coyote ran, and when he got up to another hill, there
was the Turtle going ahead. The Coyote caught up with and passed
him. At the end, the Turtle was at the goal, and the Coyote got up,
and said, "You have beaten me." This fine stretch of running killed
the Coyote.

5T. THE COYOTE AND THE STONE RUN A RACE.f /

The Coyote went up on a high hill, and there he saw a stone. The
Coyote asked of the stone its name. The Stone said, "Run-Fast."
"A good name," said the Coyote, "but I can beat you running." The
stone said, "You will spoil my rest, but if you want to race I will run

*Told by Standing-Bull.
fTold by Cut- Arm.

144 TRADITIONS OF THE ARIKARA.

with you." The Coyote said, "All right, I want to race with you."
So the Stone told the Coyote to carry him to the top of the hill. The
Coyote placed the Stone upon the hill and started him rolling down
the hill. For a time the Coyote ran along side of him, then passed him.
The Stone ran down the hill and caught up with the Coyote, and rolled
upon his back. The Coyote then tried to shake off the Stone, telling
him that he had beaten him and begging him to get off his back. But
the Stone stayed upon the Coyote's back. As the Coyote walked along
the Stone grew heavier. It was now towards evening, and as the Coyote
walked along he saw the Bull-Bats fly overhead. He told them to fly
lower; that he had something to tell them. The Bull-Bats flew down.
The Coyote told them that the Stone had been calling them names. He
said : "When I told the Stone that I would tell you he jumped up on my
back so that I could not tell you." The Bull-Bats said, "We will take
the Stone off." So the Bull-Bats flew up high in the air, then came
down with a swoop, making a peculiar noise upon the stone and crack-
ing the Stone. The Bull-Bats kept on flying towards the Stone, until
the Stone split in two.

After the Stone had fallen from the Coyote, the Coyote ran along
making fun of the Bull-Bats, calling them names. He said, "You
spoiled my hair by scattering some of these stones upon my back."
The Bull-Bats told the Coyote to go his way and they would go theirs.
They separated.

58. THE COYOTE AND THE ROLLING STONE.*

The Coyote was once going along, and he became hungry. He
heard a noise in the distance which sounded like dancing. He went
to the place from where the noise came and there were some men danc-
ing around the fire. When he came close to the place he saw that these
men were Jack-Rabbits and that they had taken out intestines from the
fire. One took them out, and they began to eat them. The Coyote
asked them where they got the intestines. The Rabbit men told the
Coyote that they would not tell him. The Coyote was very hungry,
and he wanted very much to find out. He made all kinds of promises
to the Rabbits, if they would only tell him, and if they demanded pay
he promised that he would pay them. The leader of the Rabbit men
said, "If you will pay us a good price we will teach you how the big
intestines are made." The Coyote was willing to pay them. He stood
up, and said : "Grandchildren, I have been very far away, on the war-

*Told by Two-Hawks.

THE COYOTE AND THE ROLLING STONE. 145

path. You can see that I am a warrior by this headdress that I have
on ; but, to know the secret of making these intestines I am willing to
part with this eagle war-bonnet." The Rabbits told the Coyote to go and
get some red willows. The Coyote went and brought a few red willows,
and these the Rabbits threw into the fire. Then they began to sing
a song, and all the Rabbits stood up and danced around the fire. As
the willows burned they turned slowly into large buffalo intestines.
When these were roasted on the coals the Rabbits told the Coyote to
take the intestines off from the coals and eat them. The Coyote took
the long intestines, and they were so good that he asked the Rabbits
to do the same thing again, for he was still hungry. The Rabbits told
the Coyote to get a good armful of willows. When they were brought
and placed upon the fire all the Rabbits stood up, and the Coyote was
among them. They danced around, and as the willows burned they
turned into large intestines. As each intestine was roasted the Coyote
went and pulled it off the fire. The Rabbits had been eating these
things, so they did not care for any. The Coyote ate them all, and
was filled.

The Coyote then began to look around to see how he might get
back his war-bonnet ; for he thought he now knew the secret of making
these long intestines on the coals. He said to the Rabbits: "Let me
take this war-bonnet, and let me show you how it must set upon the
head ; let me show you how I wear it." The leader of the Rabbits said :
"We are afraid of you ; you are tricky, and you might get away with
it." The Coyote said: "I will not get away with it. All that
I want is to show you the way it must .be worn." "Well," said the
leader, "you may have it, and show us how you wear the bonnet."
As the Coyote put the war-bonnet upon his head he made a long jump
sidewise, and got away from the Rabbits. The Rabbits got after the
Coyote, but he was too swift for them. The Rabbits said : "You can
go ; you will not be able to do the trick four times." The Coyote turned
around and laughed at the Rabbits.

The Coyote ran far away, and as he was becoming hungry he made
a fire, gathered some red willows, threw them into the fire, and danced
around the fire all alone. He succeeded in making the buffalo intestines.
He did it again, but the third time it began to fail. The fourth time
the red willows burned up into ashes. They did not turn into intestines
for him. The Coyote began to cry, for he knew that now he must
go hungry. He went along, and after a while he began to have the
stomach ache. Deinde ventrem facere volebat, et, loco idoneo reperto,
insedit. Dum defsecabat leporem circumcursantem vidit, undeque esset

146 TRADITIONS OF THE ARIKARA.

miratus est. Quo magis defsecavit, eo plures lepores vidit. Turn se
lepores emittere repperit. Paulumi cunctatus, dixit: "Cogitem quo
modo hos lepores prehendere possim." Nam lepores occidere volebat.
Itaque pulchrum pallium quod armis trahebat sibi humi sedenti cir-
cumposuit. Hoc saxis gravibus onerato, iterum defsecare incipit.
Usque ad vesperum defascabat; tandemque exortus locum pallio
operuit, eique saxum imposuit. Deinde ingentem stipitem nactus, le-
pores quos sub pallio esse putabat occidit. Pallio autem remote, nihil
nisi excrementum repperit. Quod cum vidisset, se dixit stultissi-
mum esse.

The Coyote did not know what to do with the robe. He got hold of
the robe and dragged it along until he came to a big Stone. He said
to the Stone : "I am going to make you a present of this robe." The
Stone was pleased with the robe. The Coyote went away. When the
Coyote was a little way off he saw a big hai'l-storm coming. He had
nothing to cover himself with. He turned and went back to the place
where the robe was. When he got to the robe it was clean, and it
smelled good. The Coyote said to the Stone : "O, you have made the
robe nice and clean. I came after it." The Stone never said a word, and
the Coyote stepped over and took his robe again. He went on. The
storm never came near the Coyote. Soon he heard something coming
behind him. He did not pay any attention to what he heard. By and
by he looked back and saw the great, big Stone coming toward him.
The Stone spoke to him, and said, "You, Coyote, stop !" This scared
the Coyote very badly, for he knew that he would be killed for taking
the robe back. The Stone chased the Coyote all the evening, and the
Coyote became very tired and was about to give out, when he saw
two Bull-Bats flying around in the air. He called to them, and said,
"My brothers, this big Stone is after me and wants to kill me." The
Bull-Bats asked the Coyote why the Stone was chasing him. The Stone
then spoke up and told the Bull-Bats not to believe anything that the
Coyote migiht tell them. The Coyote begged the Bull-Bats, and said
that the Stone had said something bad about the Bull-Bats; that the
Stone was afraid that he would tell the Bull-Bats about it; and that
was wlhy the Stone was mad and ran after him and was trying to kill
him ; that he wanted them to help him by destroying the Stone. He said :
"If you will stop the Stone I will change the color on your wings and
tail." The Bull-Bats said : "We will destroy the Stone, but you must
first te'll us what the Stone said about us, and what names he called us."
The Coyote said : "The Stone said that you were the ugliest-looking
birds that he ever saw, because you have short beaks and big mouths,

THE COYOTE AND THE ROLLING STONE. 147

short legs, and are very dirty." The Bull-Bats and the Coyote were
talking on the top of a hill, and the Stone was trying to climb the hill,
but could not get to the top.

After the Bull-Bats had accepted the Coyote's word, one flew up,
and when he came down, he expelled flatus upon the Stone and it burst
in two. Another Bull-Bat split the Stone again, and soon they had it
all broken up. (It is claimed by the people that there was no stone in
the world except this big stone; and when the Bull-Bats broke the
stone it scattered all over the world.) The Coyote was saved. He
got some white clay and put it on the top of the Bull-Bats' heads and
bodies. The Coyote went on his way, happy.

59. THE COYOTE AND THE ROLLING STONE.*

One time when the Coyote was going along he met a Rabbit.
The Coyote said to the Rabbit: "Let us gamble to-night. Let us
gather dry limbs and make a big fire, that we may look at one another,
and the one who goes to sleep first is to be covered by the other." The
Rabbit agreed to this. So the Coyote and the Rabbit gathered a lot
of dried limbs and made a big fire. The Coyote sat on one side and
the Rabbit on the other side of the fire, so that they both looked at
one another. The Rabbit went to sleep, but he had 'his eyes wide open.
Every time the Coyote looked at the Rabbit 'he saw that his eyes were
wide open, but all this time the Rabbit was asleep. By morning the
Coyote went to sleep. The Rabbit went over and covered him and
then went his way.

The Coyote woke up and was very mad. Profectus, ventrem facere
volebat. Dum defaecavit, multos lepores parvos emisit, qui autem ex-
tempdo evanuerunt. Idcirco viatus est. Itaque pallium suum de-
posuit, ut, cum defsecavisset, eo lepores prehendere posset. Cum igitur
in pallio defsecavisset, se lepores eo prehendisse arbitrates, pallium
stipite iterum atque iterum feriebat. Cum autem pallium aperuisset,
nihil nisi excrementum repperit. He dragged the robe along and
gave it to a Stone that was lying near by. Wihen the Coyote turned
around to look at the robe that he had given to the Stone, he saw that
it was clean and white. So 'he went and took the robe, and as he
dragged it away from the Stone he found that it was as before. Again
he gave the robe to the Stone, and said : "It is yours ; I did not mean
to take it." The Coyote started off again, but he looked back and he

*Told by Cut-Arm.

148 TRADITIONS OF THE ARIKARA.

saw that the robe was all painted in colors and was very beautiful.
He went and pulled on it to take it away, and again it was as at first,
Four times the Coyote gave the robe back to the Stone, and four times
he took it away from the Stone.

At last the Stone moved, for it was angry, and the Stone ran after
the Coyote. The Coyote ran down a hill, crying : "Father and mother
Bull-Bats, this Stone that is running after me called you names! I
told him that I would tell you Bull-Bats, and now he is trying to kill
me!" The Bull-Bats told the Coyote to climb up a tree, where the
young Bull-Bats were. The Bull-Bats expelled flatus on the Stone and
broke it all to pieces. The Bull-Bats, as soon as the Stone was broken
to pieces, flew up high in the sky, and when they were gone the Coyote
saw the young ones in their nest and ate them up ; then he came down
from the tree. The Bull-Bats missed their young ones and they knew
that it must have been the Coyote who had eaten them, for they heard
the young ones crying in the Coyote's belly. They were mad, and they
expelled flatus on the Coyote and killed him.

Because the Coyote is up to all kinds of mischief he is often killed,
and this is why we so often find a dead Coyote on the prairies.

60. HOW THE SCALPED-MAN LOST HIS WIFE.*

One time the women went into the timber to gather some grapes.
One of the girls went far. She saw some grapes away up in a tree,
so she climbed the tree to get them. While she was up there, a Scalped-
Man found her. The woman cried for help, but the other women had
already gone home. The woman came down from the tree and went
with the Scalped-Man to his den. But before getting to the den, they
had to cross a creek. Before they crossed the creek, the girl said, "Now,
if you will just go in and swim and wash your head, then I will be your
wife and will not be afraid of you." The girl made the Scalped-Man
dive many times, and while he was diving she ran away and came to
a grapevine, and crawled under it.

When the Scalped-^Man came out from the water the girl was
missing. He followed her tracks to the grapevine, and he said, "You
are to come out from there !" But the girl said nothing. After a while
he went on. He kept going through the timber back and forth, until
at last he gave up. The woman got out from the place, and ran home.
She told her people about the Scalped-Man.

*Told by Many-Fox.

THE GENEROUS SCALPED-MAN AND HIS BETRAYER. 149

61. THE GENEROUS SCALPED-MAN AND HIS BETRAYER.*

There was a man from an Arikara village who went hunting,
going west from the village. He saw some antelope in a valley. He
crawled up to them, and just as he was about to shoot he saw one
antelope hold its head up, so that the man knew that it must have seen
something. A mysterious being jumped up by the antelope, and before
the antelope had time to jump the being had struck it and killed it.
This being, who was a Scalped-Man, walked around the antelope, then
took it by the legs, swung it upon his back and carried it off towards
the Bad Lands. The hunter followed. The Scalped-Man came to a
steep bank. He entered the bank and disappeared. The man kept his
eye on the place Where the Scalped-Man had disappeared. He came
to the bank, looked in, and saw that there was a door, made of willows
sewed together with sinew. Mud had been put over it and there was a
root sticking out for a handle. By catching hold of the root the door
was opened. The man went in and closed the door. Then he went in
further, where the cave was, and there he saw the Scalped-Man sitting
down by the fireplace. The antelope was lying by the entrance and the
Scalped-Man was sitting down waiting, for he knew that the man was
coming. The man spoke to the Scalped-Man, and said : "Why do you
hold your head down ? Speak ! I am here. I am not afraid of you/'
The man kept talking to the Scalped-Man until the Scalped-Man be-
came friendly, then the man sat down. The Scalped-Man began to cut
the meat. The man stayed with the Scalped-Man four days and nights.

The Scalped-Man told the man that he knew the country all around,
and that he took long journeys into the enemy's country and had killed
many enemies; that if he would keep his secret of his living in the
Bad Lands he would help him to become a great man like himself. The
man promised, so the Scalped-Man told the man to remain in his cave
v^hile he should go off to the enemy's country. The Scalped-Man went
off, and was gone for several days. When he came back he took the
man out of his den and told him that he had brought several ponies
for him. The ponies were in a valley. The man thanked the Scalped-
Man. He took the ponies home. The people were surprised to see the
man coming with the ponies, for he had not been on the war-path, but
had been out hunting, as they thought. The man stayed in the village
several days, then he went out again.

The man went to the Scalped-Man's cave. The Scalped-Man
asked him what he wanted. The man told him that he wanted many

*Told by «lk.

I5O TRADITIONS OF THE ARIKARA.

ponies. The Scalped-Man told him to remain in his cave ; that he him-
self was going out into the enemy's country. The Scalped-Man dis-
appeared and in a few days returned. He gave the man all the ponies
he had brought from the enemy's country. The man now thanked
the Scalped-Man and drove the ponies to the village. The people knew
that the man had gone off alone on the war-path, and now they were
glad to see him bring many ponies. The people did not know that the
Scalped-Man had helped this man.

When the man had been home with the ponies for several days he
again started on the war-path. He went to the home of the Scalped-
Man and told him that he wanted scalps. The man stayed right in the
Scalped-Man's cave when he received the scalps. He fixed them on
sticks. The man now returned to his village, singing war songs. The
people heard the songs and knew that he must have killed the enemy.
When they went out to meet him, sure enough, he had several scalps
hung upon poles. There were dances all through the village on ac-
count of the scalps.

In a few days the man went out again. He told the Scalped-Man
that he wanted some more scalps. The man remained in the cave while
the Scalped-Man went off into the enemy's country. In a few days the
ScalpedJMan came back with the scalps. The man received the scalps.
He stayed in the cave while he fixed them on poles. At this time the
man told the Scalped-Man that several men wanted to join him on the
war-path. The Scalped-Man said: "Very well, come with them and
stop near this place. Leave them in a hollow and come into my cave,
and we will go together. I shall be glad to scout for your people."
When the man went home there was again rejoicing in the village and
scalp dances were had in the village.

In a few days the man made it known to the people that he was
about to go on the war-path. The old men flocked to him, for they
knew that he was very lucky capturing ponies and bringing scalps.
When the war-party started out the man who was in the lead led
them to the cave of the Scalped-Man. He told the warriors to remain
in a valley, while he went a short distance to look for some deer. The
man went to the Bad Lands to the cave of the Scalped-Man. He en-
tered the cave. He found the Scalped-Man sitting there. They started
on their journey, but the Scalped-Man would not join their party, but
he went on ahead. The Scalped-Man led them to the village, helped to
kill the enemy and capture ponies. The war-party returned with scalps
and many ponies.

The friend of the Scalped-Man was afraid that the people would
find out about the Scalped-Man, so he thought it was about time that

THE SCALPED-MAN.

the Scalped-Man should be caught; for the Scalped-Man had not been
really .scalped, but had been wounded a little on the top of his head,
and so he had stayed away from the people and had become accustomed
to stay by himself. The friend of the Scalped-Man was afraid that if
the people found out that the Scalped-Man had done all the killing
and capturing of the ponies he would be looked upon as a coward,
for he was now a chief for having done all his great acts. So this man
invited a lot of men in the night and told them that it was his intention
that morning to go out and capture a, Scalped-Man who dwelt in the
Bad Lands ; that this Scalped-'Man was the one who was assisting him
to get the ponies and kill people. The men in the village thought this
very wrong and did not want to do it. But the man was determined.

The next morning the people went out. They surrounded the
bank where the Scalped-Man lived and the man went into his cave;
but the Scalped-Man was gone, for as they were holding their meeting
in the night the Scalped-Man had come to the man's lodge to listen to
the council that they were having, for each night when the man was
home, the Scalped-Man watched around his lodge to see if he would
betray him. At this particular council the Scalped-Man had listened
to all their plans about catching -him. So when the Scalped-Man re-
turned into his cave that night he picked up his things, moved them
away from that country to some other place, so that after that, when
the men went out to capture this Scalped-Man he was gone. The
Scalped-Man was never seen any more.

62. THE SCALPED-MAN.*

In olden times there were certain men who went upon the war-path.
Scouts were sent ahead, and when the scouts came back they brought
word that they had seen a mysterious being. The thing was dressed in
coyote hide and had crawled around, but finally had stood up and
walked away. The scouts said that they had watched the man and that
he had disappeared in the side of a steep bank. The leading warrior
said : "If that being is a Scalped-Man we will go and find him. If
he has any power we want to receive it. If he can tell us where the
enemy are we want him to tell it." So the party went to the bank and
hunted and hunted. They could find no place ; but one man saw a dry
root hanging on the side of the bank. This root he pulled and a mud
door fell ; and there was the entrance to the place where the strange
being lived.

*Told by Antelope.

152 TRADITIONS OF THE ARIKARA.

The men were afraid to enter the place. Among them was one
young man who cared for nothing. He was dared to go into the den.
The young man stepped forward and said : "Men, follow me. If he
kills me you will get to see what the thing is." So the boy led the
way into the cave and there sat in the cave a man, who was crying.
He was dressed in coyote skins. His head was tied with a piece of
white sheeting. The cave smelt very good, for there was wild sage
spread all over the cave. There was also sitting in the lodge a buffalo
skull. The men now agreed to talk to the Scalped-Man and to ask him
to help their war-party to be successful.

63. THE DEAD MAN'S COUNTRY.*

Six or seven years ago I was out upon the hills after my ponies.
On my way back towards the camp I fainted, and lay upon the ground
for a long time. Hnally I felt better. I rose and walked towards home.
I entered my tipi and lay down, and when I lay down I died.

As soon as I had died I saw a path leading east. There seemed to
be a kind of inclosure. There was a little hole. I looked in that hole and
saw lots of people in the village. I wanted to see the people and get
acquainted with them. I went through this little hole. When I had
gone through the hole I was in the dead man's country. Before I
entered the village a man with a robe and anointed with red ointment
came in, and said: "Young man, you must not go into this village.
Go on, and at the south side of the entrance you will see a lodge where
you will stop. You must not enter that lodge, for it is the lodge of the
dead people." I went to the lodge, and I saw many people looking
in. I stood on the south side of the entrance to the lodge. I saw that
whenever a person who had died came, he entered inside the lodge
and took his seat among the people in the lodge. The ground all over
the lodge was covered with white clay, and it looked like ashes. There
were many people in the lodge. I looked, and there the drums were
resting in the east. The drums were black. The men were painted
red. As they began to sing one old man came and stood out; then
another man, younger than the first; then another, younger than
the second ; then another, until there were seven who came in this
fashion. The last one to come was a little boy, whom they were about
to paint. Now the drummers began to sing in a low voice. The
dancers had dried willow sticks, which were representatives of their rela-
tives who were still living upon earth. Each of the men was calling his

*Told by White-Owl.

THE GIRL AND THE ELK. 153

people to the dead, so that they could come and be with them. The
dry willows were used because the dead people wanted their living
relatives in the world to become sick — as,, for example, with consump-
tion— and to dry up like the dry willows. When one of these dancers
had to leave this place and go up to their village in the west, another
man of his age would go out and take his place, and so on around. They
wanted me to go into the lodge, but the man behind me said, "Do
not go into the lodge." Every time they got to a certain part of the
songs they would take the willow sticks, then move them towards them-
selves. Then the man that was watching me said, "Come, you must
not stay here ; you must be going to your country."
Now I woke up, but I remember the story well.

64. THE COYOTE WHO SPOKE TO THE EAGLE HUNTERS.*

One time there was a prominent warrior who made up his mind
that he would take a company of boys up into the hills to catch eagles.
He led them out into the hills, and there he had many holes dug for
the young men. They dug a big cave in the bank of the Missouri
River, and this they made their permanent home.

One night, while they were sitting around in a circle telling
Coyote stories, telling things a little bit in excess of what the Coyote
had done, they were startled by the bark of a Coyote just outside of
their den. Presently the Coyote walked into their den and said : "You
people tell things about me that are not true, but then, it is all right."
He jumped out of the den and went off. All the young men, and even
the leader, were scattered, on account of this Coyote's coming into the
den. They left their den and returned to their village. They thoug'ht
that it was a bad sign for the Coyote to talk, but the other people
thoug'ht that it was wrong for them to be scared. They thought that
the Coyote had brought a good message to them, and they should have
stayed and should have caught many eagles.

65. THE GIRL AND THE ELK.*

One time the Arikara went hunting on the Missouri River. They
made their camp in the timber. Every evening the men used to go
across the river and kill Elk. One evening, after the men had come
home from their hunt, they heard the Elk whistling across the river.

*Told by Many-Fox.

154 TRADITIONS OF THE ARIKARA.

There was a fine-looking young woman in the camp, and as soon as
she heard the Elk whistling she jumped up as if something had struck
her, and she said : "Oh ! I like that whistling ; I must go and find out
what it is." The people got hold of this woman. Every time the Elk
whistled it was hard for the girl to stay away from him. For many
days the Elk walked on the other side of the river, and the husband of
the girl began to get jealous of the animal, for every time the Elk
whistled the girl would jump up as if to run after it.

One day as they heard the whistling of the Elk they all agreed
that it was time to kill it. As they were getting ready to go across the
river to kill the Elk they heard the whistling on their side of the river.
There was the Elk going slowly through the timber. The men shot
and shot and shot at it, but they could not kill it. The girl had to be
tied up, because she wanted to go to the Elk. Finally one of the men
took one of his cartridges and put in it some medicine, and said, "Now
I will see if we can kill you." This man shot at the Elk, and his bullet
was effective. While the Elk was whistling through the timber the girl
was being held down. She 'had almost gotten away from three or
four strong men. After the Elk was dead they had to give the girl
some medicine to keep her from running away. She was put in a
sweat-lodge many times, until she got over this crazy 'spell.

66. HOW THE RABBIT SAVED A WARRIOR.*

One time the Ojibwa stole many ponies from the Arikara. The
Arikara followed the Ojibwa, and they overtook the horse thieves, but
a different band of Ojibwa. There were several wagon-loads of them.
The Arikara attacked them and fought hard. Several Arikara were
wounded, including one of their brave men, who was shot through his
neck by a bullet, which passed clear through his neck. The Arikara
expected that 'he would die from loss of blood. As the man seemed
about to die he saw a Jack-Rabbit, who spoke to him, and said : "You
are not to die ; you are to live." When the battle was over the man was
brought to the village of the Arikara. He was taken into the medicine-
lodge, and there was attended by the Rabbit 'medicine-man. In less
than four days the man was up and around. He told the Arikara that
the Rabbit had spoken to him, and told him that he was not to die from
his wound. The man became well, and was one of the leading medi-
cine-men of the Rabbit band. He lived to old age. He died only a
few years ago from the bursting of a blood-vessel in the old wound.

*Told by Elk.

THE WOMAN WHOSE BREASTS WERE CUT OFF. 155
6T. THE WOMAN WHOSE BREASTS WERE CUT OFF.*

In olden times when the Ankara lived in a village, there was a
man who had a beautiful woman. This woman gave birth to a baby
boy. One time when the child was about five years old the father
went off on a 'hunt. While he was gone another young man, who was
very handsome came and courted the woman. She liked the young
man and did as he wanted her to do. They loved one another so much
that they finally agreed that they would find a plan whereby either they
could get rid of the husband or the woman would feign sickness and
death. If she pretended to be dead she was to be placed upon an arbor
instead of being buried ; so the woman feigned sickness when her hus-
band came home. She pretended to die, and they placed her upon an
arbor. Her lover killed three dogs, skinned them, took the dogs up to
the arbor and untied the girl. The dogs were placed upon the arbor,
so that when the dog meat decayed it would •smell. The young man
brought leggings, moccasins, blankets, and beads, and in these the
girl dressed as a boy. Her breast was tied with wide strings, so that
not much of it appeared. They went off to another village, which was
about four miles from the original village, where they lived happily.
The young woman passed herself for a young man from the other
village.

After they 'had stayed a long time in the village the woman grew
anxious to see her child, so they painted up as men, and went and sat
upon a rock that was by a spring. There they watched for the child
to come to get water. One day the woman's boy came to get water
from the spring, and she recognized him. After she had seen the boy
she wanted to take him up in her arms, but the young man said, "No !"
The woman insisted, and said, "He will not find me out." They went
closer, and when the boy came where they were standing by the tree
the woman spoke to her boy, and said, "Boy, will you let me drink out
of your bucket." The boy looked at the woman for a long time. He
went into his lodge and told his father that he had seen his mother.
The father would not believe it, but the boy said, "There are two peo-
ple standing yonder, and one of them is my mother."

The father thought, to make sure that it was true, that he would
send for them. He had some dried buffalo meat boiled, and sent an in-
vitation for the two young men to come and eat in his lodge. In the
meantime he had sharpened a long knife and placed it under the meat.
"Now," he said, "if it is true that that woman is not a man, but my
wife, I will find out. There are two things she is to do when she enters
the lodge. First, when she enters and steps over the ridge inside of the

•Told by Young-Hawk.

156 TRADITIONS OF THE ARIKARA.

lodge, he will step forward as he steps ; and if she is a female she will
step over the ridge with 'her foot sidewise. The second thing is, when
they have eaten and when I offer them the pipe to smoke, I shall know
she is a female if the person refuses to smoke."

The two young men were sent for. They came, and the real young
man entered the lodge, and stepped over the ridge straight forward,
while the next young man, instead of walking straight forward like
the first, moved her leg over sidewise. By this the husband knew that
the person was not a man. He let them eat, and after they had eaten,
the man filled the pipe and gave it to them. When the female took
the pipe, instead of trying to smoke she put the pipe up to her mouth,
and instead of drawing the smoke she blew into the pipe. The hus-
band now took out his knife, and said : "I wanted to find you out. You
are my wife." The woman screamed, and asked him to forgive her,
saying she would live with him and try to be a good woman. The
young man ran away. But the husband was angry, and said : "You are
dead to me any way, but rather than that your breasts be tied down
to make you look like a man I will cut them off, so that your breasts
will be smooth." The husband took his knife out and cut her breasts
off. The woman ran and fell at the entrance and died. She was taken
up by her people and buried. The man went to the place where he
supposed he had laid his wife, and there were three dead dogs. He
knew by this that the two had played a trick on him. The girl's
parents never said anything, but they were glad that the woman was
dead. Nothing more was said about it.

68. THE WATER-DOGS.*

Once there was a young man who slept outside of the lodge. He
heard dogs bark at night, and as it was moonlight 'he saw a dog com-
ing out of the river carrying her little ones in her mouth, one at a
time, into the hills, to a spring. This young man saw the water-dog
carrying its young ones. His name was Poor-Bear. He died shortly
after he saw the dogs. At another time an old woman went to get
some water out of the river, at or about the same place the water-dogs
were seen. As she stooped to dip the water up she heard the dogs
chattering in the water. She became frightened. She went home with
the water and told the story. She became sick and died shortly after-
ward.

These water-dogs are supposed to be very powerful in killing
people. They are hardly ever seen by people, and when they are seen
the person who sees them generally dies. *

*Told by Two-Hawks.

TWO-WOLVES,, THE PROPHET. 157

69. TWO-WOLVES, THE PROPHET.*

On what we call "Stevenson Flat" is a good piece of timber. There
the Arikara were camped a long time ago. One day everybody turned
out on the hills some few miles away on a buffalo chase. While they
were making preparations to go .home there came up a very bad storm.
The hunters were scattered in small groups, some fleeing with the wind,
others heading toward their camp. Two-Wolves, a rather quiet but
good-hearted fellow, was rather slow about getting away. He was
left all by himself in the storm. He stayed out all night and was
missed the next night. They thought that he was a victim of the bad
storm. His relatives mourned for him, and when the storm was over
they set out to look around for him and to bring home their meat.
Two- Wolves had been pitied by a Prairie-Chicken that had saved his
life. The ruling power, Waruhti, had given him power to understand
the speech of Thunder. The hunters met Two- Wolves coming home,
and as they rushed up to greet him and inquire of his troubles he an-
swered that he was all right.

A long time after this had happened Two- Wolves began to prac-
tice his power. The men began to be interested in him. He always
had his lodge full. A few of the wonderful things that he did are
these: Once a man named Two-Bears had a herd of ponies. They
were badly disturbed by a horse owned by a man named Roving-
Coyote. One day as Two-Bears was driving his 'herd to water, this
horse acted very badly, cutting out the mares and chasing the horses.
Two-Bears grew tired of the horse's behavior and took a strong, sharp-
pointed ash stake and threw it at him. The horse was badly injured
by the pin and died. Roving-Coyote, wondering who could have killed
his horse, made up his mind to find out. He took the matter to Two-
Wolves. "Aye ! I want to find out who shot my pony. I do not want
to make any trouble, but I want to know who did it." "Yes," said
Two- Wolves, "my father will be the one to decide, but I will perform
the ceremony to him." He called all the men together that belonged
to his fire. He then asked the crier to call all over the vilage : "O !
people of this village! Two-Wolves wants the man who killed the
horse belonging to Roving-Coyote to report to his lodge." The crier
repeated this over and over. When all had heard he went into the
lodge again. While the ceremony had been going on black clouds rose
in the west, and "Ah ho! Ah ho!" was repeatedly said by Two-
Wolves. "Now my father is coming." He called again for the man
to hurry, saying there was no use of secrecy and that he should know.

*Told by Strike-IJnemy.

158 TRADITIONS OF THE ARIKARA.

Another call was given, and the Thunder was heard in the distance.
Two-Bears did not believe that Two- Wolves could learn anything from
Thunder, and so would not come. Thunder told Two-Wolves that
Two-Bears was the man who had killed the horse. When Two-Bears
did not come, Two-Wolves sent his servant to tell him to come right
away. When he had come he was greeted heartily by Two-Wolves
and placed beside him. "I am glad you have come. Now I want to
say that my father says you are the man that killed Roving-Coyote's
horse." "Yes," said Two-Bears, "I know now that you are a wonder-
ful man. I did what you 'have accused me of. Ah! my friend,"
said he to Roving-Coyote, "you know how trying your horses are some-
times, and we lose our temper and are sorry for it afterwards. I did
kill your horse with a picket pin, but I did not think you would find it
out. I have nice ponies, and you may have your choice for my deed."
Another time ;an old brave named Wolf-Chief could not believe
that such a thing as to understand the speech of Thunder was possible.
Whenever he heard a call from Two-Wolves he would remark : "Now,
what has that young rascal heard from the Big-One. We are gifted
with power from different sources and we do not send out criers to
make it public. Oh ! grandson, if you will show us that you are some-
thing more than a man to go on the war-path and bring home scalps
and ponies, then we will believe your doings." Two- Wolves heard all
of these things, but never said anything. One day as it was raining
and thundering Two- Wolves heard his father speaking, telling him to
get Wolf-Chief and speak to him about his making fun of him, and to
have him kill a black dog that 'he had and perform the ceremony with
the feast. Two- Wolves sent out a crier to call for the man that would
not believe Two-Wolves' prophecies. The caller passed by Wolf-
Chief's lodge and Wolf-Chief remarked, "Well, that young rascal has
something up again." Again the crier was out saying that the man
who ridiculed Two-Wolves was wanted at Two- Wolves' lodge, right
away. At the third call he did not come, but Wolf JChief knew he was
the man wanted. Two-Wolves then sent a servant to tell Wolf-Chief
that he was wanted. When -the servant arrived at Wolf-Chief's he
found the old brave making arrows. "Nawa, you look as though
you had something to say," said Wolf-Chief. "Yes," said the servant,
"you are wanted at Two- Wolves'." "I will come," said he. He laid
his work aside and went on to answer the call. He was greeted cheer-
fully and seated beside Two-Wolves. "I called you here to remind you
that I have heard all the ridicule you have made, but I did not mind it
until my father himself spoke to me of it, and that is why I have you
here. You are to stop your jesting and make a feast for my father's

HOW THE MEDICINE-ROBE SAVED THE ARIKARA. 159

ceremony with the black dog my father said that you have." "Ah, my
grandson ! You are wonderful. I know now, and I will do as you have
asked me, and the servant will go with me and bring the dog you
speak of."

Two- Wolves sent out only one war-party, and it was a failure.
He gave out notice that he was to be a leader of a war-party. The
party was held back on account of the rain, and he prophesied that
there was a party of five enemies near on foot, and if they did not hurry
they would miss them. On their way they saw the footprints of five
men that had already passed. Two-Wolves was disappointed by the
slowness of the party, and on their way he gave notice that no bird of
any kind should be killed. This same day, the picket men found a
bunch of buffalo. They gave chase and killed several. Strike-Enemy
sacrificed one buffalo to his sacred bundle. The men got together
around the meat. An eagle flew around them. It came nearer and
nearer. They knew that the prophet had forbidden any birds to be
killed. The temptation was so great that finally one took his musket
and shot the eagle. Two-Wolves on hearing this was displeased. He
warned the party to remain together, for they were to meet a party of
seven. Sure enough, the scouts saw seven men in a party, but the
men saw the scouts and they escaped. Two- Wolves called the party
together and told them that he was discouraged by their errors and
would not go further. They returned home. Two- Wolves lived a long
time, doing good work, discovering thieves, and prophesying many won-
derful things. At last he was taken sick and died.

70. HOW THE MEDICINE-ROBE SAVED THE ARIKARA.*

A long time ago I joined a war-party. We went south, into the
western part of the Sioux country, known as Nebraska. We came to
an old village site. At this village site we found four large mounds
where there had stood the .four lodges of the bundle lodges. On the
east side was a mound. The old men sat down by this mound and
smoked. The oldest of the men told us that once the Arikara lived
here ; that while they were having their medicine ceremonies in one of
these lodges a Sioux or one of some other tribe came and went through
the village.

Now, there was one lodge where all the people, except one young
woman who had just married, had gone to see the medicine-men's
ceremony. While she was keeping the fire up and had the entrance

•Told by Sitting-Bear.

l6o TRADITIONS OF THE ARIKARA.

fast, she saw at the top of the opening a man, an enemy, peeping down
and looking at her. She sat and watched the enemy. He crawled from
the lodge, then dug in the side of the lodge. S'he kept running around,
until she went to the fire and poured water over it, so that the fire went
out. After a while her husband came. She told him about the enemy.
The young man accused his wife of having her lover around. The
next day the young man went to the timber and gathered a lot of
dried willows and some dry grass. This he took to his lodge. He
placed the dry wood by the entrance. That evening the young man
hid in the lodge, and allowed his wife to remain in the lodge as before.
When it became dark, the enemy came and looked through the open-
ing he had made the night before. The enemy then walked to the en-
trance and found the entrance open. So he walked in. The husband
then arose from his hiding place. He caught the enemy from behind,
so that 'he 'held his arms. The woman took the gfass and willow limbs
and threw them upon the hot coals, so that there was a big blaze. She
then went out and screamed, "My man has an enemy in our lodge !"
The men ran into the lodge, and there was the young man, holding on
to the enemy. The enemy was overpowered, and a seat was given him.

The man had long hair. His face was painted. Bunches of medi-
cine were tied upon his head. On his right arm was tied a rattlesnake
skin. On his left arm was tied the shell of a turtle. The tail was
upon it. The man made signs and said: "Next month, all of you
people will be killed by the southern tribe of Indians. You make fun
of me, but it is true. I came to capture a woman." The man was
then taken to the Awaho bundle's lodge. There they had singing. In
a few days the man was placed upon a scaffold of four ash timbers, and
his hands and feet were tied with strong buffalo strings. He was left
upon the scaffold to die, but the man was a wonderful man, for he
shook his arms and the strings became loose. The people saw it, and
they tied him again. Every time the man shook his arms he broke
loose. One of the old priests was selected to stab the man to death.
The man was left upon the scaffold, and his body dried.

One night as the medicine-men were having their ceremony this
man who had been put upon the scaffold came into the lodge. All the
medicine-men ran out of the lodge. Word was sent to the man who
was the keeper of the wonderful robe* He went into the lodge and
found the dead man lying upon a buffalo robe. The man wrapped
the dead man in the robe and packed him to the river. He threw him
into the river, saying, "You wonderful man, I throw you into the river,

*The tribal medicine of the Arikara.

HOW THE MEDICINE-ROBE SAVED THE ARIKARA. l6l

and your bones shall stay here." The man went to the lodge. Sweet
grass and wild sage were burned in the lodge. The medicine-men
then resumed their performances. In about a month the medicine-
men's ceremony was over. Each medicine-man took his medicine things
to his lodge and wrapped them up.

The month came to an end and the Indians looked for the enemy.
One fine day the Indians saw the Sioux coming from over the hills.
There were so many that the people became scared. The keeper of the
holy robe sat down in his lodge. The men were going out to meet
and fight the enemy. The enemy were so numerous that the medicine-
man with the holy robe and the robe's belongings made medicine-
smoke, then laid down the gourd [rattle]. He took the robe and
wrapped it about his body, the hair side turned out. The inside had
the sun, moon, and stars upon it. He then took an eagle wing in his
left hand, the gourd in his right hand, went out and climbed upon the
top of his lodge. By this time the enemy were close to the village.
This man upon the lodge then shook himself, and shook the robe to-
wards the sun, then he closed the robe. While he was doing this the
enemy noticed some of their men fall off from their horses, bleeding
from their lungs and seeming to be out of their heads. The enemy saw
the man upon the lodge. They became scared. A shout was heard.
The enemy gave way and ran ; for the power of the man was so great
that whoever came under his power ran into the village, powerless to
defend himself. The enemy gave way, and there was great slaughter-
ing. The village was saved.

The wonderful man went into his lodge and made sweet-smelling
smoke, passed his robe over the smoke several times, then wrapped it
and hung it up. The gourd was then passed over the smoke and hung
up by the robe. The medicines were then passed over the smoke and
put away. The man had red clay all over his body while going through
this performance. He also passed smoke all over his body, and said :
"I am satisfied. Our village is saved. The enemy are killed. Scalps
will be brought in, so we can have great rejoicing." Scalps were
brought, and there was great rejoicing. There were three different
kinds of scalp dances given by the women. One was a dance learned
from the Cheyenne, another from the Grosventre, and another from 'the
Pawnee. Of course, they had their own scalp dance, but these three
were the best dances.

Some years after, some of the Sioux visited the Arikara, and they
told of the strange man, and that he was a Wichita. The Sioux also
said that at that time many tribes had got together to annihilate the
Arikara.

l62 TRADITIONS OF THE ARIKARA.

n. THE MEDICINE BEAR SHIELD.*

I was fourteen winters old when my father died. I did not go to
see him buried, for I was feeling very bad. After the people had
come away from where my father was buried I went to the place.
There was the grave. The people had stuck two forks in the ground
and placed a pole across the forks. Then some poles were placed on
the sides, and instead of piling stones and dirt over the grave a buffalo
robe was spread over it, so that there was no dirt. Stones were placed
on the robe where it touched the ground. I cried and cried, and in the
evening I fell asleep. I dreamed I had seen a Bear standing by my
father's grave, and I was scared. The Bear spoke, and I always be-
lieved that it was my father who spoke to me, and said: "My son,
the shield was upon the grave ; some one has removed it. Find it ; it
is yours." I slept a long time, for when I woke it was nearly daylight.
I stood up and cried again, and stood by the grave all day. I was
young. There were many enemies in the country, but I did not care.
In the evening I saw clouds coming from the west. Soon a rain storm
came, but I did not go home. When it began to pour I ran to a steep
bank. There was a crevice. I crawled in there and lay down. It was
now dark. I did not go to sleep, for I kept my eyes upon the grave.
There was a lightning flash. The flash struck near the grave. I saw
standing by the grave a Bear, its paws upward toward the sky. It
became dark again. I kept my eyes upon the grave. Again the light-
ning flashed and again the lightning struck by the grave, where I saw
the lightning come together and form a circle with a black mark upon
the center. On each side of the black mark were black spots, as if the
circle had eyes and nose. I watched the circle, and I was satisfied that
the black center mark was a Bear. The two marks I saw were Bear's
ears. On each ear I saw branches of cedar and pine. As it was dark
the circle gradually disappeared, and I saw in its place a rainbow. Then
it disappeared. The rain storm passed, and I crawled out from the
place and went to the grave and began to cry. I cried all night, and
also the next day. In the evening I fell asleep. In my dream I saw
my father, who told me that a shield was placed upon his grave, and
that Howling- Wolf had taken the shield from the grave. My father
further told me that the shield belonged to me and that I must get it
and make another one such as I had seen the night before. He further
told me to go home and get the shield.

*Told by Strike- Knemy.

THE MEDICINE BEAR SHIELD. 163

I awoke in the morning and went home. I asked my people who
took the shield from my father's grave, and they told me that some one
had taken it from the grave. I told them who had it, and my mother
went to the lodge of the man, who said, "Yes, I took it, 'but I threw the
cover away, for I intended to make a new cover for it." The frame
of the shield was given up by the man to me. I took it home, and I
had my people make another cover, a cover I had seen myself upon
my father's grave. You see the picture of the Bear as I saw it. It
is throwing up white-dust. The left side of the shield is a Bear's ear.
Inside of it are cedar berries. The right ear has pine cones in it. I
hunted, and I killed a deer. The deer skin was tanned and these things
were put upon the tanned buckskin — the picture of the Bear and Bear's
ears. On a buffalo hunt I killed a buffalo bull and made the inner
shield. This I did by getting the whole breast hide of a bull. After
I got it I spread it upon the ground. I took all of the meat off. I then
dug a hole and made a big fire in it. When the fire went down and
there were only coals and hot stones I spread the hide over the bed of
coals and drove stakes around the hide, so that the hide when it shrunk
pulled the stakes up. As the hide shrunk it became thick. While hot,
I cut around the rim until I got it of the right size. Now a ceremony
was in order. Songs were sung while the covering of the shield was
being painted as you now see. The red, downy eagle feather was put
there for the first lightning, which was very red. The ears were put
upon the shield, so the shield would have understanding. There are
three songs that are sung when the shield is being made. The shield
was made, and I hung it up. In the night I took it into the lodge. Be-
fore sunrise I would take the shield and hang it up so that it faced to-
wards the east.

When I saw fifteen winters I joined a war-party. After we had
gone several days we saw a Sioux coming. We hid away in a ravine
and as he came near where we were I jumped up, holding the shield in
front of me. Another man in our party shot and hit the Sioux in the
breast. I struck the Sioux with my bow and counted my first coup.
I returned to where the Sioux fell, for I had run beyond. I jumped
upon the Sioux and took only his scalplock. This I took to my grand-
father, who took the scalp to the lodge of the holy bundle. The cere-
mony of offering the scalp to the gods was performed. After this
ceremony the chiefs had their ceremony, and I was made a chief. I was
invited to sit among the great chiefs. An old man arose and, taking up
a buckskin shirt, called me to him. He put the buckskin shirt upon me.
He said : "My son, I put upon you a dress that is white ; there are no

164 TRADITIONS OF THE ARIKARA.

marks upon the shirt. It is fringed upon the sleeves and body with
ermine. You are now a young chief. See that you are always brave
and as you strike enemies and scalp them make marks upon your shirt,
so that these chiefs who are present here will be proud that you wear
their shirt. When you come to old age this shirt will be covered with
many marks, representing your deeds in battles." After this ceremony
I again joined other war-parties. I gave many scalps to my grand-
father. When the enemy attacked our village I wore my shield, and
though the enemy shot at me I was never hit. When the battle would
be over there would be young men brought in from the battlefield
wounded.

Another time my people had what is now known as the "sun
dance." My grandfather took me in and placed me upon the ground.
He spoke to the old warriors, and said : "Medicine-men and warriors,
I bring this young man into this lodge. I want you, medicine-men, to
paint him and place this lariat rope upon the pole, and cut upon his
back so that he will swing. Warriors, in cutting upon his back, tell
of your great deeds, so that my grandson will overtake your great deeds
in his life and become a great man. I have many ponies to give you,
and his mother and relatives will give you presents." Two of the medi-
cine-men arose and painted my body. Then one of the medicine-men
spoke, and said: "Warriors, the young man is ready to be cut upon
the back." One warrior arose and came to where I lay. This warrior
told of his great deeds, then cut me upon my right shoulder-blade. It
hurt, but I kept courage. The next man then came and put a stick
through the cut and tied it with the buckskin string. The next warrior
came and told of his great deeds, then out upon my left shoulder and
ran the stick through, tying the buckskin. Each of these men received
a fine pony from my friends, also all the gifts brought in by my friends.
The warriors now pulled the lariat rope, so that I now swung about
four feet from the ground. I swung there one day and one night. One
of my related warriors seeing me swing there so long arose, and said :
"Medicine-men and warriors, this is the youngest man ever brought
into such a lodge as this. I have a present of a fine racing pony for
him. Now cut these strings." When he said this, many of my friends
came in and spread presents of robes and other presents. No sooner
would the giver place the presents than some one would come and take
them away. A warrior arose and came where I hung. He told of fight-
ing a duel with a Sioux and how he had cut him up with a knife. This
man's name was Bloody-Knife. He cut the strips of skin, and I fell
to the ground. I was taken out of the lodge. Then I was fed with

THE CRUCIFIED ENEMY. 165

pounded corn and tallow. A few days after, the Sioux attacked our
village and again I counted coup and also struck the enemy. I had an
easy time in battle; I think it was because of the sufferings I went
through in the ceremony. I danced the sun dance many times after
that, but always suffered, for the old medicine-men had died and young
men took their places.

12. THE CRUCIFIED ENEMY.*

Many years ago there stood a village made of earth-lodges. In
the village there were some people who wanted to go on a buffalo hunt.
They were mostly young men and young women. The older people
were left in the village. After many days the enemy were seen in the
distance.

The old people who remained in the village were somewhat con-
fused and frightened. When the enemy approached,, the men marched
out and fought them desperately. Finally the people of the village re-
treated. They all got inside of their lodges. The men stood by their
doors, fighting the enemy. In one of the lodges sat an old man. He
was putting on his medicine paint and costumes. After he had finished
he went out, having a gourd in his hand, but no weapon. He went on
top of the lodge and sang some of his most sacred songs, that there
might come aid from some of the gods. When the enemy saw him they
were much amazed, and very much afraid of him. Some one said that
he knew the old medicine-man, and that they could not do anything
to him, for he was a medicine-man who had the power to mesmerize.
So they all ran, crying : "We can not do anything with him ! Hurry
on, before he works on us!" The old man ran behind them. One
young man on the enemy's side was wounded and brought into the
village. He was taken into the medicine-lodge, and they all saw him.
He 'had been one of the bravest men, and had all kinds of medicines
on his head and around his neck. Finally it was agreed that he should
be tied up to a wooden cross and be placed outside of the village. They
did this, and the man died. After a while he lost all of his flesh, but
the bones were left on the cross.

Many young men used to go outside of the village near the cross
to play at games. One day while they were playing, the bones of the
man on the cross fell to the ground, rose up and ran toward the village.
Everybody ran away, because of the ghost. The ghost ran toward the
medicine-lodge and ran inside, but no one would go in, for everyone

*Told by Hawk.

l66 TRADITIONS OF THE ARIKARA.

was afraid. At last one brave man came forward who dared to go in.
He looked all around and found the man from the cross under some
blankets upon the altar. He called to the others. They all came in and
saw the ghost lying there. They gathered the bones and bundled
them up in an old basket, then threw them away. After this had passed,
the party that had gone on a buffalo hunt returned with lots of dried
meat. Of course, the people who stayed were very glad to see them
again. The happenings and results were told to them.

73. HOW A SIOUX WOMAN'S SCALP WAS SACRIFICED.*

In the fall there were five or six of us who went on the war-path.
We came to the Pine Ridge Agency, and there hid, close to where the
Sioux got their water. Two women came down to the spring to get
water. We all ran towards the women. The women ran. One young
man caught up with one woman, grabbed at her hair, took his knife,
and took the scalp off from the right side of the woman's head. The
woman ran into the camp.

We returned to our leader and gave the scalp to him. The leader
then said, "We must hurry home." We walked all day and all night,
and another day and night. The next day we found the thick timber,
and there we lay down to rest. When we woke up, the leader took
the fat off from the scalp. He then called one of the men. He then
cut the fat, making it into five pieces. Facing the east, he placed four
of the five pieces in his hand — one on each corner of his palm — and
the fifth piece he placed in the center of the palm. He then took the
pieces, one at a time, beginning with the one on the southeast corner,
then the southwest corner, then the northwest corner, then the north-
east corner, and placed them in a similar position upon the ground,
which was to show that the scalp was to be offered to the gods. We
then went home.

We gave the scalp to one of the high priests, who held the scalp
ceremony. At this ceremony we used the fire-sticks to make the fire
for burning this scalp. The scalp was burned. After the burning of
the scalp the people turned out, passing their holy bundles and medi-
cine bags over the smoke. The priest stood to the west of the burning
scalp and recited a ritual, calling on the gods. The young men and
children who wanted their names changed gave presents to the priests,
who changed their names for them.

*Told by Sitting-Bear.

THE CAPTURE OF THE ENEMY'S BOWS. 1 67

74. THE WARRIOR WHO FOUGHT THE SIOUX.*

\

When the Indians used to live at the Fort Berthold village a few
of them moved about ten miles west of Fort Berthold, on the Missouri
River bottom, in the timber. This was in the winter time. Strike-
Enemy and some others went to the Fort Berthold village.

When Strike-Enemy was about a mile from the village he was at-
tacked by a hundred or more Sioux. He held them back, for he had a
rifle. He reached the fort ; then the Sioux surrounded it. The people
in the fort all fought the Sioux. It seems that one man had gone out
to hunt antelope. He had killed one antelope, and was bringing it to-
wards the fort. He could not see ahead, for he was carrying a whole
antelope upon his back; but when 'he heard a noise he saw that the
Sioux had attacked the fort. He threw down the antelope and ran.
This all happened in the winter time when the snow was on the ground.
The Sioux found the man's tracks, and they followed him. They
caught up with the man about six miles west of the fort. 'Here he
stopped, and the first Sioux he came to he killed. He then jumped on
the enemy he 'had killed and cut him open with his knife, cut his arm
off at the shoulder and commenced to hit the man on his head with his
own arm. The Sioux were shooting at him from behind with their
arrows. The hunter did not pay any attention to the shooting. He
stood up, gave a big yell, like that of a bear, and the Sioux ran. Then
the hunter again cut the Sioux upon the breast and began to put blood
upon his face. When he straightened up, the Sioux saw that he had
a piece of liver in his mouth. He chased them and took away all tfheir
ponies. He caught one pony, got on it, and ran after them. The
Sioux say that they were scared, for they had never seen anybody
acting in this way, for the hunter seemed like a bear. He gave them
back their ponies, then went away, but the Sioux would not come near
him. He took only one pony and went into some timber. That night
a blizzard set in. The next day he was found frozen. He still had the
arrows in his back. The Arikara and Sioux both tell this story.

75. THE CAPTURE OF THE ENEMY'S BOWS.*

In olden times the young men in a village went on the war-path.
While they were gone the Sioux came down to the village and cap-
tured all their old women and children, killing many. A young man
returned to the village and found out what had happened. He found

•Told by Strike-Enemy.
fTold by Yellow-Bear.

l68 TRADITIONS OF THE ARIKARA.

his brother coming from a thickly timbered place, who told him that
his father was in hiding in the timber. These three were the only
ones around the village. The young man was angry. He told his father
and brother that he wanted them to follow him to the Sioux. This
they did.

One evening they came up with the enemy, who were in camp by
a creek. The young man said, "We will attack this camp." The three
went through the timber. They saw the big campfires, mostly of
their people, but there were some Sioux warriors stationed out, watch-
ing. The young man looked up at the stars, then at the trees, and at
everything. Then he said to the two — his father and brother — "We
must make an attack, give a big war-whoop, and make it sound- as if
there were many people." So the three gave the war-whoop and at-
tacked the camp. The oldest man, at the same time, yelled : "My peo-
ple, do not run, but pick up your bows ! We are here !" When they
gave the war-whoop the trees all seemed to give the war-whoop — even
the grass gave the war-whoop. The stars seemed to give the war-
whoop. War-whoops sounded all through the timber. The birds and
everything seemed to give the war-whoop. The enemy were fright-
ened. They ran. The people stayed behind. They captured the
enemy's bows and several of their people. Then they followed the
enemy. The next day they came up with them and killed a great
many. The people then took the enemy's bows and arrows and took
them up on a high hill. They set them up, with one bow in the middle
and all the other bows resting on it. So all the bows and arrows were
set upon the high hill. The hill was known after that as "Enemy's-
Bows-Upon-a-High-Hill."

r6. THE WOMAN WHO BEFRIENDED THE WARRIORS.*

When the Arikara had their village on the Missouri River there
were two boys who started out on the war-path. They went away up
on the Missouri River. They went down to the fields and found a little
earth-lodge. They went in and found an old woman, who was glad
to see them. She gave them something to eat. She told them where
to go. There they went, and found the enemy. They killed one or two,
then went home. Again they went on the war-path. They visited the
old woman's place again, and she fed them. After they had eaten she
told them where to go to find the enemy. They went and found the

*Told by Enemy-Heart.

THE WOMAN WHO BEFRIENDED THE WARRIORS. 169

enemy. They killed the enemy and took scalps home. At another
time several other young men joined their war-party. They went up
to the old woman's place and there they were again fed, and they were
told by the old woman where to find the enemy. They found the enemy,
killed several, took their scalps, and went home. After this, when-
ever the two young men wanted to go on the war-path, many young
men joined them. They found that these two young men had a grand-
mother, who was helping them. In one of these war-parties against
the enemy there were so many young men in the party that when the
old woman saw them she felt ashamed; but she told the people to go
on ; that they would find the enemy and would kill and scalp them. The
people did kill the enemy, took their scalps, and went home.

Again, another war-party went out to find the old woman, but the
old woman 'had disappeared. The men came and told the two boys.
The two boys hunted for 'her, and at last found her in the side of a cliff
in the Bad Lands. Here the two boys visited her, and she helped them.
Other men found out where she was and a great company of them went
there, but she had again disappeared. Another party of warriors went
out. They came to a big lake. The warriors made their camp there.
In the night they heard a woman singing scalp-dance songs, and she
danced and laughed. The warriors were scared. They wanted to re-
turn 'home, but the leader said, "No, she is rejoicing, for we are to kill
the enemy." The warriors went on, found the enemy's camp, and they
killed several and took their scalps. They took the scalps home, and
they 'had a scalp-dance. Again, another war-party went out. They
went and stopped opposite the lake. The dancing and singing was
again heard. The leaders were glad to hear this. They went and
killed the enemy and scalped them.

Another war-party went out. They stopped opposite the lake.
The woman, instead of singing and dancing, began to mourn. But the
warriors went on, notwithstanding, and when they attacked the enemy
the enemy got the best of them, killed several of them, and only a few
of them reached home to tell the story. After that, when a war-party
went to the lake, whenever the old woman sang scalp-dance songs and
danced, they knew that they were going to be successful. If the woman
began to cry and yell, they knew that if they went on, the enemy would
get the best of them. It was found out afterwards that this was the
same old woman who had lived upon the Missouri River, and she had
gone away from the people and had gone to the Bad Lands ; and when
she was found out there slie went off to dwell in the lakes. The peo-
ple used to give the old woman blankets, tobacco, and other things.

170 TRADITIONS OF THE ARIKARA.

rr. THE ATTACK UPON THE EAGLE HUNTERS.*

Many years ago it was a common practice for the Arikara to go
upon the hills and dig holes in them and stay in the holes many days, to
catch eagles. One young man went away off by himself. He climbed
;ipon a high hill, dug a hole, and over the hole spread some dry limbs.
On the limbs he placed some dead jack-rabbits and other small ani-
mals. Then he himself got into the hole. His bow and arrows were
lying outside of the den. While he was lying there the Sioux came
and found the hole. They marched down and came upon the man.
They found his bow, arrows, and gun outside. They took the things
off from the hole and told the man to crawl out. They then wanted to
know where the other men were. He told them they were at another
place. So they tied him up and he led them up to the spot where the
other men were. They found that the party had lots of meat. They
untied the man and told the Arikara to stand around the fireplace
while they made the man cook the meat for them. The man cooked a
lot of dried meat, and the first thing he did was to take a fire-stick,
which he ran into a piece of buffalo tallow. This he held over the fire,
and as the grease was dripping from it he whirled it around and burned
the Sioux with the grease. The Sioux were all scared. The man
went out of the tipi and walked a short distance, for he was very weak,
for the Sioux had been torturing him. Now, he went a little way
ahead into a ravine. The Sioux were all scared, for they thought that
the man had gone outside and was waiting for any of them to come out,
so that he might kill them. They stayed in the tipi all night.

That night the man went home and told the people all that had
happened, and the warriors and braves got on their ponies and they
found that the Sioux had just left the tipi. They caught up with the
Sioux and killed three of them. The Arikara went home victorious
with three scalps. So the people gave war dances.

78. THE ATTACK UPON THE EAGLE HUNTERS.f

There was a young man who 'understood the ceremony of catch-
ing eagles upon the hills. He invited six other young men to join him
in catching eagles. They went west from their village, upon the banks
of the Missouri. These men made their camp, then dug into the bank
of the Missouri. They made a kind of cave. They spread limbs of

Told by Many-Fox.
fTold by Elk.

THE MOURNING LOVER.

trees upon the top of the opening. They then laid fresh meat of deer
or rabbit, which had been skinned, upon the limbs. Here these people
stayed several days, catching eagles. They would hide in the cave,
while one man would watch out. The magpies were the first birds to
come and eat of the meat that they had placed upon the top of the cave.
Then, when the magpies flew away they knew that an eagle was com-
ing. They caught several eagles.

One .afternoon the Sioux marched down from the hills, where
they had been discovered. The Sioux saw that they could not do any-
thing 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 dis-
tance 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.

79. THE MOURNING LOVER.*

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 be-
come 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

*Told by Two-Hawks.

172 TRADITIONS OF THE ARIKARA.

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.

80. CONTEST BETWEEN THE BEAR AND THE BULL SOCIETIES.*

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 ani-
mals would have to be given to the two fighters. The young man in-
sisted 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

"Told by Standing-Bull.

CONTEST BETWEEN BEAR AND BULL SOCIETIES. 173

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 finger-
nails; 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.

174 TRADITIONS OF THE ARIKARA.

81. HOW WHITE-BEAR CAME TO BELONG TO THE BEAR SOCIETY.*

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 medi-
cine 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.

Told by Strike-Enemy.

TALE OF A MEMBER OF THE BEAR SOCIETY. 175

82. THE TALE OF A MEMBER OF THE BEAR SOCIETY.*

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 hil-ls, 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 per-
suade 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 Mis-
souri River. We went over yonder hills. We started early in the morn-
ing 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 ap-
proached them we saw the man coming. The pony was now snorting

*Told by White-Bear.

176 TRADITIONS OF THE ARIKARA.

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 triad 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 fur-
ther, for I was afraid of snakes. I returned to our camp. I heard sev-
eral shots, and after a while I saw my friend coming. He h*ad 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

TALE OF A MEMBER OF THE BEAR SOCIETY. 177

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,
bring my lariat rope, so I could rope it and lead it to the village. I
ran into the brush and got hold of the bear. I tried to get my man to
bring my larriat 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, notwith-
standing 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.

ABSTRACTS.

i. THE WOLF AND LUCKY-MAN CREATE LAND.

Wolf and Lucky-Man meet on shore of big lake, where two ducks are swim-
ming. 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 imud, 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 became animals. People come to great basin, which King-
fisher 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. iMother-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 iStone at right of her is man
who established office of chief. Nesaru watches over them and gives them long

life.

179

l8o ABSTRACTS.

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. Same people stay be-
hind as Worms, Birds, Fish, and Loons. [Mother-Corn offers smoke and sends
animals for offerings to gods.] Prairie-Chicken kills wild-cat, which repre-
sents 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 Whirl-
wind 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 Adkara. Wind strikes Mother-Corn and she vomits four
times, water and icars 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 ail 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

ABSTRACTS. l8l

and becomes stone, from which pipes w,ere 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.

[Man Bear's-Tail -relates killing of buffalo cow by father, who calls old
woman and keeper of bundle, and describes ceremony of untying bundle. Old
man tells origin of bundle and of people.] Nesaru makes giants, but being dis-
pleased with them turns them into stones. iNesaru again makes people, small
and wonderful. They displease Nesaru, who tells animals to hide. He is going
to make water rise from earth. Animals give power to Bear to take people under
ground, with assistance of Badger, Mole, and long-nosed Mouse. Fox acts as
runner and errand man. People live under ground many years. Animals decide
to dig upward for land. Bears, Badgers, Moles, and long-nosed Mice dig and
Mole first to get his head through. Badger enlarges hole. Fox goes through
and reports what he sees outside. Bear makes hole larger and animals go
through, followed by people. Woman, who .says she is grain of corn, tells man
they are on island. People taken under ground by Mice were grains of corn
and now turned to people. Mouse leader. They cross water by aid of woman,
who becomes gar-pike. Some fall into water and become fish. People pick up
stones to cut with. Mouse leads people through thick timber. Some turn to
owls. Earthquake forms deep chasm, which Bear enables people to cross. Whirl-
wind makes pathway through thick timber. People come to muddy water in
"Pawnee" country. They find things to wear and eat. First bow made. Long-
nosed Mouse, Bear, Mole, Badger, and Fox die, and their skins with skulls are
wrapped in bundles. They .receive ceremony from Pawnee. Each bundle re-
ceives different ritual. Arikara 'dress ear of corn as woman and throw it into
river. Many years afterwards strange woman comes into lodge where bundle
ceremony. People take no notice of 'her and she goes to other bundle lodges.
In last old man recognizes her and Muddy-River-Country ceremony performed.
Woman says that four world-quarters are her father, and that she will come to
them in dreams and tell them about things in bundle. They are to tie her on
bundle and clothe ear of corn. She turns into ear of corn. They send for other
old man and tie ears of corn upon the bundles.

7. THE ORIGIN OF THE ARIKARA.

Arikara live under ground. Long-nosed Mouse, Mole, Badger, and Fox
agree to take people to top of earth. Mole digs first. Arikara come out, Fox
leading. Earthquake, and other people held fast. People journey west and come
to chasm caused by earth shaking, but Badger makes pathway. Mother-Corn
in heavens asking gods to let people live. Obstructions arranged by being known
as Sickness. People come to deep river and Loon sent by gods. Loon flies
across river and back and dives. River is open and people cross over. Waters
come together again and some people left on other side. Mother-Corn stops and
says Black-Wind is angry, but Black-Meteoric-Star will help them. Tells peo-

1 82 ABSTRACTS.

pie to get under cedar tree. Black-Wind comes and takes many people. They
go on ,and come to steep mountain bank. Bear digs steps on both sides and
people go across. Dog comes up and says his imeat shall be offered to gods. His
father is Sun, who has given him power.

8. THE ORIGIN OF THE AWAHO-BUNDLE PEOPLE.

People come out of ground, but some are cut off by earthquake. Heavens
hear crying and send Mother-Corn to them. Badger digs through -earth. Peo-
ple come out and walk westward until they come to thick timber. Screech-Owl
flies through and makes pathway. Owl and Whirlwind are enemies. People
followed by "Cut-Nose," an animal with long horns. People run until they come
to chasm, which Badger enables them to cross. They then come to thick ice and
deep water, which Loon enables them to cross. Mother-Corn 'teaches people
ceremonies and rituals and gives them things to put in bundles. Mother-Corn
disappears by ear of corn wrapped in her robe under bundle. Awaho last peo-
ple to come out of ground, and where other bands have camped they find bits
of imeat offered to gods, which they use for food. They know all ceremonies
and teach them to others. Nearly all are killed by enemies, but bundle hid under
bank. Women go for bundle and contents are purified. Sacrifices of meat made
the next day. Nesaru made animals to take kernels of corn under ground. They
were people turned to corn by Nesaru. This is why animals brought them out
of ground and why Mother-Corn was sent by gods in heavens, who had field of
corn.

9. MOTHER-CORN'iS VISIT TO THE ARIKARA.

Mother-Corn tells Arikara when journeying west to dress her up and put
her in river. When Arikara make permanent village upon Missouri River old
men think it time to send Mother-Corn down stream. She is taken from bun-
dle, painted, and dressed. After reciting rituals, Mother-Corn, with children's
moccasins tied about her waist, is thrown by priests into river, her head up
stream. Many years afterwards woman comes to village and is recognized by
man as 'Mother-Corn. She teaches them ceremonies and songs and that night
disappears.

10. MOTHER-CORN'S VISIT TO THE ARIKARA.

In olden times, old man made offerings to gods and Mother-Corn. Mother-
Corn is pleased to have smoke with people and starts from east to visit them.
She goes into medicine-lodge. She stays many days and teaches them many
lessons, but people are hungry for meat. Mother-Corn asks woman to make
moccasins for her. She puts on moccasins and they wear out when she walks
slowly twenty steps. This takes place four times, but fourth pair brings her back
to altar. Her walk means that she 'has walked long way off in west, and way
very hard. She tells people she has seen buffalo and that they will be seen in
four days. In morning of fourth day they kill many buffalo, but while they are
away, enemies attack village and Mother-Corn is killed. They bury her and
from place where she is laid, grass, etc., springs up.

ABSTRACTS. 183

ii. HOW THE PEOPLE ESCAPED THE BUFFALO.

When people came out through ground they were led by woman, "Mother."
Among them were all kinds of animals 'except buffalo. Monster with horns like
buffalo conies out of lake. They call him "Cut-Nose." As it comes along, buffalo
come from under him. Buffalo catch up with people and kill some of them.
People make canyons behind, which buffalo can not cross. Whirlwind comes.
Mother tells people to give presents and smoke to it. Whirlwind scatters some
of people. Buffalo with Cut-Nose come behind and people come to big timber.
Owl and Badger try to make path through timber, but fail. Coyote and Dog
come and open way through. Buffalo and Cut-Nose come again and kill peo-
ple. They come to deep water. Dogs fail to make pathway, but Loons make
opening through waters. They come to canyon and Badger makes banks fall,
after Kingfisher and Mole have failed. They cross and make village near can-
yon. Mother holds ceremonies for different bundles. Awaho-bundle people come
last, and they receive all ceremonies. Awaho had been left behind when people
came out of ground, and they pick up meat offerings to gods left behind.

12. WHY THE BUFFALO NO LONGER EAT PEOPLE.

Young man goes to village at night and finds people are Buffalo. They are
talking about killing people. He finds (human head and meat. Hears people are
to be got out of ground and killed. Near by sees hole cut in .side of hill where
bulls circle around and drive people into cut. He sees people running to cut
from out of ground. He goes among hills. Strange man gives him bow and
arrows and tells him to take young man with bows and arrows to kill and scat-
ter Buffalo. They go to place and attack Buffalo and kill and scatter them, so
that they become buffalo and never eat people any more.

13. WHY THE BUFFALO NO LONGER EAT PEOPLE.

People hungry and chief priest opens bundle and offers gifts to gods for
them to send buffalo. Buffalo come three days after ceremony and old priest
tells story. Buffalo are human, but have horns. When they want meat they
recite ritual. When hollow tree is struck with pole four times people led by
Cut-Nose come out and are killed, except Cut-Nose, who re-enters tree. Boy
chased by Buffalo cow. He sees fine-looking woman wearing white buffalo robe.
She goes west and boy follows. He finds woman at tipi. Woman says she has
selected him to turn her people into real buffalo, so as not to eat his people.
They go through four circles of Buffalo-bulls stationed as sentinels and enter
tipi, where woman's father lives. 'She covers young man with her robe. Buffalo
are human, but have 'horns and tails. They cook and eat human meat. Girl
shows him arbors with human bodies, and hollow cottonwood tree, with long
stick, and tells him its use. Takes him to timber, where 'during three days he
makes bows and arrows. Next morning they place bows and arrows at foot of
tree. Woman tells young man what to do and they hide. When Buffalo come
towards tree, young man jumps out. Cut-Nose comes out, and then people.
Young man gives men bows and arrows and tells them to shoot and kill Buffalo.
Buffalo run towards village, chased by people, and they finally become buffalo.
Young man and Buffalo woman take bundle from tipi. They marry and teach
people songs and ceremony of bundle. People become part of Arikara.

184 ABSTRACTS.

14. THE GIRL WHO MARRIED A STAR.

Girl says she likes red star and would marry him if on earth. In morning
girl sees Porcupine and climbs after it in cottonwood tree. Tree grows higher
and girl reaches another world. Porcupine turns into man and says he is Star.
She stays with him, but cries every night. She gives birth to male child, who
has star on forehead. Son wants wild -turnips and man tells her not to dig for
them in valleys. She digs in valley and stick runs through earth. She looks
down and sees she is far away from her people. Woman tells her to get from
husband sinews of whole buffalo and she will make sinew string to reach ground
below. Girl gets sinew from husband, who forgets two sinews in shoulder. Old
woman makes string and girl also makes long sinew string. They go to valley
and girl takes child on back under robe, slips down string fastened to stick across
hole. She reaches height of highest tree from ground. Husband sees her hang-
ing and kills her with stone. Boy slips out of robe and falls on ground, but is
not hurt. Boy nurses at dead mother's breast. He goes to cornfield. Old
woman catches him and takes him home as grandson. Grandmother scatters
corn in lodge for blackbirds and places mush behind curtain. Boy calls black-
birds and kills them all with club. Grandmother brings them to life again and
tells them to fly all over the world. iShe tells boy to throw wood into pond and
next morning finds black bow and four black arrows. Boy sees big serpent be-
hind curtain and kills it with bow and arrow and serpent slips into pond. Ser-
pent is grandmother's husband. Next day old woman tells boy not to go to
dangerous place. He goes and sees mountain-lion, which obeys him. He leads
lion to old woman's lodge. The same occurs with a cinnamon bear. Boy sees
four wonderful men killing buffalo. They frighten him with foetus of calf. He
climbs tree and they place foetus in fork. They offer to take calf down if he
will give grandmother to them. He returns and tells her he is satisfied, but says
they would have to give him something in return. They promise him bow and
arrows and old woman tells him to take middle bow of five leaning against wall
of lodge. Men go to grandmother's lodge and stay with her. Old woman sends
boy with flute to play around men's lodge. Men all scared and close up lodge
with earth. They die of hunger. Boy goes to den of snakes. Snakes give him
long gut to eat, but it is snake, and he twists its head off. -Snakes go into ground
and try to get into boy's rectum, but hit rock on which he sits. They tell stories.
Snakes all go to sleep on long circular stick around den. Boy with flint knife
cuts heads on stick, but last one wakes up and disappears in hole. When boy
sleeps he places arrows so that they can fall on him when Snake approaches him.
Boy is very sleepy and arrows 'cannot awaken him. Snake goes into his mouth
and nestles in his skull, where it remains until boy becomes skeleton. Boy's
father sends storm and skull is filled with water, but this does not drive out
Snake. Father gets Sun to move nearer earth and heats skull until water boils,
and Snake crawls out. Boy catches Snake by neck, hits its snout with stone, and
rubs its teeth upon rock. He lets it go on promise not to bother people after.
Boy returns to grandmother and tells her country is free from wild animals. She
disappears, and boy goes to village and tells his story. He dies after clearing
country of all wild animals.

ABSTRACTS. 185

15. THE GIRL WHO MARRIED A STAR.

Girl taken up to heavens by star digs turnip and sees people on earth. Old
woman makes sinew rope and lets her and child down through hole, but rope
too short. Husband kills her with stone, but boy safe. He goes to cornfield
and is caught by old woman, who takes him home. He shoots huge serpent be-
hind curtain, who was woman's husband. She plans for bear to kill him, but
he captures bear. Boy finds tipi with four strong men playing dice game. He
shoots through hole and cleans man's nose with arrow. He goes with them to
hunt and they annoy him with elk's foetus. He climbs tree and men remove
foetus from tree only on his promising them his grandmother. She goes with
him to men's tipi and they teach boy ceremony of catching eagles and of hunt-
ing. Boy meets camp of Snakes, .all of whom but one he kills, as in No. 14.
Surviving Snake enters anus while he sleeps and gets into head, from which it
is driven by water boiling. Boy seizes it and knocks its head on flat rock. Boy
afraid of foetus because cluster of stars to which boy's father belonged did not
come up at that time with rest; so father not present to help him.

16. NO-TONGUE AND THE SUN AND THE MOON.

Young man goes upon high hill to mourn. Little bird takes him to another
place. Man, painted red, comes and says he is going to be his son and asks for
his tongue. Young man cuts off his tongue and gives it to man and then falls
dead. Moon sees him and goes and touches his feet. Young man sits up and
Moon tells him man to whom he had given tongue is Sun. Moon makes him his
own son and warns him that when Sun offers him choice of weapons he is to
take old ones. Sun takes him to sky in morning and cries because No-Tongue
takes best things, as these give boy life. Sun asks No-Tongue to send him white
buffalo robe. Moon tells him to get dark brown robe for Sun and powder it
with White clay. ,Sun hangs up robe and wind shakes all white clay out of it.
Sun tells Moon his Little- Sun is going to kill No-Tongue. Moon warns No-
Tongue and advises him what to do. No-Tongue goes with party on war-path
and Sun plans for Little-Sun to kill him. Little-Sun with enemy and in morn-
ing asks No-Tongue to shake hands with him. No-Tongue goes and kills Little-
Sun and his people defeat enemy. Sun sends son Big-Sun to kill No-Tongue,
but is killed himself. Sun becomes Buffalo to kill No-Tongue, but falls into
mud hole. No-Tongue makes fire on his back and Buffalo burns up. Sun tells
Moon he will scalp .No-Tongue. Moon tells No-Tongue to put false scalp over
head with dog's blood inside. Sun comes and takes scalp. Seeing that No-
Tongue is not really scalped, Sun leaves him alone. When old and blind No-
Tongue goes to top of hill and makes circle of red sticks for Sun and circle of
white sticks for Moon. Sun and Moon come and Sun takes old man to his home.

17. HOW BURNT-HANDS BECAME A CHIEF.

Poor boy, Burnt-Hands, lives with grandmother outside of village. Last-
Child, daughter of chief, brings them food. Burnt-Hands follows trail of
wounded elk and finds it dead. Chiefs Red-Bear and Black-Bear come. Red-
Bear shoots boy and drops him into air-hole in ice. White-Bear's cub takes

1 86 ABSTRACTS.

boy ito father. Father pities and adopts him as son and teaches him Bear cere-
mony. Burnt-Hands receives bundle of medicine and goes home. Notice given
for buffalo hunt and that Red-Bear wants hide of white buffalo. Burnt-Hands
goes with youmg men to chase. He gete white buffalo robe, as Red-Bear afraid
of him. When he reaches camp he eats meat prepared for Red-Bear. Burnt-
Hands takes white buffalo hide to grandmother, who gives it to Last-Child. Elk
chase is made to get teeth for Red-Bear. Burnt-Hands promises grandmother
elk-tooth dress and tells her in case of trouble to flee to timber. Burnt-Hands
goes to chase and collects many elk teeth and so does Red-Bear. They meet
at last elk. BurntnHands strikes .Red-Bear on head with war-club and drags
him to air-hole. Burnt-Hands finds grandmother and they perform Bear cere-
mony. They turn into Bears and attack warriors, killing many. Others send
peace-pipe by Last-Child and it is accepted. Burnt-Hands makes grandmother
thirty-eight years old and himself twenty-two, and marries Last-Child. Burnt-
Hands becomes chief and has Black-Bear as slave.

18. HOW BURNT-HANDS BECAME A CHIEF.

Poor boy goes on war-path with warriors. Grandmother says he is not to
tell coyote stories and gives him round burnt clay ball that has handle. When
hungry he is to put kernels of corn on ball and roast them. Boy .asked to tell
coyote stories, but refuses. He roasts corn upon clay ball and then tells stories.
Enemy comes and men are scared. When boy has finished eating corn he at-
tacks enemy with clay ball, which is war-club, and kills many. Enemy run
away. BurntnHands made chief and given good tipi and wife.

19. HOW BURNT-HANDS BECAME A CHIEF.

Poor boy tells grandmother to make him -bow and arrows that he may join
buffalo hunt. He says he will bring back some tongues and hearts. Boy sings
about being selected to stand in front and make motions to direct hunters, and
he is selected. He kills buffalo and turning back pulls out buffalo beards and
bunch of hair from shoulder. His robe is taken and he sings about snowstorm
coming. He goes to grandmother and throws hairs on ground and several
tongues and hearts appear. Blizzard kills many men who had made fun of
young man. On next buffalo chase he again stands in front and is first to kill
buffalo. He takes hair as before and it becomes tongues and hearts. People
find out boy is wonderful, and give him pony. He marries chief's daughter, and
becomes great warrior and chief.

20. THE TWO BOYS AND THE WATER- SERPENT.

Two boys are accused of eating up pots of corn. They watch at night near
inclosure surrounding village and see long serpent come and stick its head into
smoke-hole of lodges. Next day they make many arrows and at night when
serpent has its head in lodge they shoot at it. Serpent goes to river, water of
which roars and rises, and .serpent is found dead when river goes down.

ABSTRACTS. 1 87

21. THE BOY WHO BEFRIENDED THE THUNDERBIRDS, AND THE

SERPENT.

Boy gifted with powers by four-world-quarter gods kills so many antelope
he is called Antelope-Carrier. Wood-Rats have given him bow and four differ-
ently colored arrows. He wanders from home, and while asleep two Thunder-
birds carry him up high mountain. He finds nest with four young Thunderbirds.
Mother Thunderbird comes and tells him of serpent with two heads that lives
in lake and eats her young. She promises him lightning and control of all birds
if he will help to kill monster. He promises and Thunderbird, after telling him
when serpent would come out of lake, flies away. Fog rises^ from lake one day
and boy sees monster with two heads crawling out of lake. Storm comes from
west and Thunderbirds return, making lightning, which strikes serpent. Light-
ning throws it back, but it again crawls up. Monster opens its mouth to swal-
low boy. He shoots black arrow into its mouth. Monster falls and bursts open.
Other head comes and boy shoots red arrow into its mouth and head broken in
pieces. Thunderbirds come with all kinds of birds, which feast upon serpent.
They give boy power as objects which he swallows. Boy chief of all birds and
kills all bad animals. Two boys, joined together with rawhide, go to shoot birds.
One shoots at white object, like mushroom, moving up and down and strong
wind carries them far away to an island. They go west and come to lodge of
old woman. She makes cakes, four for the great serpent, who will carry them
across by water. Serpent comes and carries them across, stopping each day
when hungry. They give it cake and soft-shell turtle (lice) from its head. Wild
boy jumps before they come to land and is swallowed by serpent. Other boy
asks serpent to open its mouith wide and he drags swallowed boy out. Boys
travel to Missouri River bottom. They put log of wood on fire and it is ser-
pent. Foolish boy eats chunk of meat and he gradually turns to serpent. Other
boy takes him to Missouri River and turns him loose there. Antelope-Carrier
hears of serpent and hunts him with all his birds. Serpent uses his power and
carries him into his den. Antelope-Carrier is made to vomit up all his power,
except lightning in his eyes. Serpent remains in river and gives its powers to
people, <and songs and medicine-men's ceremony.

22. THE BOY WHO TURNED INTO A SNAKE.

Idiot boy and son of chief go on war-path. They have to return through
want of food, and come to water-serpent. It is so big they can not get around
it, and idiot proposes to burn it. Serpent burns in two. Idiot eats of serpent
meat and his body gradually becomes colored red and blue. By fourth day his
legs are grown together and become snake's tail. Other boy carries him to lake,
where fishes object to him, and finally they come to the Missouri River. He
rests in middle of river and people by giving him presents cross over without
danger of drowning.

23. THE BOY WHO RECEIVED THE MOUSE POWER.

Young man stays behind when people go hunting. He goes through village
and hears crying. He goes to lodge and sees woman wrapped in buffalo robe,
who tells him people have taken her children. She says they are in sacred

1 88 ABSTRACTS.

bundle robe, and asks him to go and bring -her children back. He does so and
gives nest with children to woman. She -tells him to return at night and then
becomes mouse. Young man goes to lodge at night and finds woman there.
Rats come in human form and priest gives him war-club and power to become
mouse at any time, and little box of medicine. Woman tells him he is now her
son and says they are not to kill mice as they are his relatives. Young man
becomes great warrior. In enemy's camp he turns into mouse and drives ponies
out of camp after cutting ropes. He becomes so bold that people become afraid
of him, but finally he and young man who has power of Bear fight and kill one
another.

24. THE BOY AND THE YOUNG HAWKS.

Small boy discovers hawk's nest with four eggs. Eggs are hatched and
boy feeds birds with insects. Boy goes to take birds home when he sees man
who calls birds his sons and says he will be rewarded for taking care of them.
Boy takes feathers from young birds to put on his arrows. He becomes good
hunter and on war-path fights where the arrows are thickest. He becomes
known as brave, but finally does wrong among his people. Many try to kill
him, but always forget, until one man capable of killing him does so.

25. THE END OF THE ELK POWER.

Four strong young men, of whom only oldest is married, go to trap eagles,
leaving woman and child at home. On their return woman is missing. Eldest
unmarried brother is filled with pity for child and goes to cry near timber,
where is old skull of buck elk. On second night voice tells him woman and
three others captured by Bear and that he has received Elk power. He is to go
again and receive instructions. Pretty-Voice goes again and learns ceremony
of Elks. He is to blow whistle and all females will come to him. He goes
near Bear's home and whistles four times. Women run out of den and they
go away 'with Pretty-Voice. Bear follows and he orders party to stop. 'Pretty-
Voice shoots arrows at Bear without effect. He then throws himself on ground
and becomes Elk. Elk and Bear fight, and Bear admits his defeat. Elk again
becomes man and Pretty- Voice wins great honor by capture of women. He
causes ill-feeling by using his magic whistle to attract girls and then married
women. Men shoot at him, but nothing can harm him. Sioux attack village, but
they can do nothing while Pretty- Voice is living. Men come on friendly visit
and Pretty- Voice -secures Sioux girl by his ceremony. 'She gets to know secret
of his power and then runs away. She obtains necessary things and then starts
at head of war-party to kill Pretty-Voice. Inhabitants of village are defeated
and Pretty- Voice finally falls. His mother wishes to collect his flesh, as he had
told her, but men will not let her. They make big fire and destroy his body.
White fog seen to arise from place for many days after.

26. THE ELK RESCUES A WOMAN FROM THE BEAR.

Poor young man and chief's daughter run away together. They live alone
and man kills deer and elk. He goes to catch eagles and while away Bear
comes and takes wife away. Elk tells man and teaches him how to transform

ABSTRACTS. 189

himself into Elk. Gives 'him whistle to attract female elk. Bear leaves den
and man blows whistle. Wife and other women rush out to him. Bear comes
and attacks Elk, which puts its head down and sticks horns into body. Man
shoots and kills Bear. Man takes his wife and Elk other women, who become
Elk.

27. THE BOY AND THE ELK.

Young man goes to place where animal skull near lake to cry because no
girl will marry him. He hears flute and Elk comes. Elk tells boy to take teeth
from skull and gives him flute which will attract girls to him. He goes home,
tries flute, and girls come. After he is married, women also come and men kill
him. One of his relatives takes teeth and flute. Boy is left unburied and sev-
eral days afterwards he goes to mother's tipi. He sends mother to society of
Young-Dogs for tobacco. Men afraid of him. Boy goes away followed by
relatives. They go into river and all turn into animals. Young man who had
flute and elk teeth does not go and is the only one who lives.

28. THE COYOTE, THE GIRL, AND THE MAGIC WINDPIPE.

Beautiful girl lives alone in timber. Has plenty of buffalo meat and some
wonderful bundles. Coyote becomes her errand man. When out of meat girl
tells Coyote to cover his head up as her brothers .are coming. Girl waves
buffalo windpipe over smoke and dust in it turns to her seven brothers. They
take bows and arrows and girl goes on to lodge, yells and waves towards west
and south. Buffalo come and brothers kill them. They return to lodge and
girl puts them again into windpipe as dust. Coyote sees performance and de-
cides to steal windpipe. Coyote goes away with windpipe, and while he sleeps
girl has brothers bring him back again. This occurs three times. Fourth time
girl lets Coyote carry thing off. 'He goes up hill near village and howls for
people to come and kick with him. Several young men go and Coyote turns
windpipe upside down, but, instead of dust and boys, swarm of bumblebees come
out. Young men run into timber, bees go into hollow tree, and Coyote goes
away as coyote.

29. THE BUFFALO-WIFE AND THE JAVELIN GAME.

Young man out hunting dreams of two buffalo bulls turning into sticks and
,of buffalo cow turning into ring. In morning he sees cow and lies with her.
Finds ring in grass and wears it on his wrist. He makes sticks and plays game
with young men, winning many things. Goes hunting and sees old woman, who
induces him to carry her across river on his back. He can not throw her off and
he goes home with her fast to his back. Medicine-men are sent for, but they
can do nothing. Poor boy puts on old robe and goes to young man's lodge
with bow and four arrows of different colors. He shoots black arrow and
splits woman in two. With red arrow he takes her off boy. The other arrows
he places on boy's back to remove sore place. Old woman is then burned.
Next day crying and voice are heard near where woman burned. Young man
finds ring has gone. White tipi with woman and child inside appears where
others were. Young man goes to see it and woman with new buffalo robe
passes by him, having child. Young man makes bundle of eagle feathers and

ABSTRACTS.

follows tftiem. They become buffalo. /Calf communicates with father, and
woman finally becomes reconciled to him. They come to hill on which Buffalo
bull, boy's grandfather, is waiting for them. Man puts two eagle feathers on
his horns. He sends them on to next hill and at last they come to hill with
four Buffalo bulls, chiefs of Buffalo camp. Man puts feathers on their heads.
They are .sent into village and Buffalo become mad because man has not
feathers enough to go around. Man made to sit on hill until they decide
what to do with him. He sticks flimt knife into ground and asks gods to form
stone around where he sits. Buffalo devise various ways for killing him, but
do not succeed in doing so. They decide to send man with Buffalo cow and calf
to Indian village for presents. Buffalo bull turns man into Buffalo. Buffalo
follow them. Man finds village and tells errand. People bring eagle feathers
and native tobacco, which man takes to Buffalo. Buffalo willing to be slaugh-
tered and man tells chiefs. Four times people go and kill Buffalo. Leader of
Buffalo gives man sticks to play with. - Sticks and ring different kinds of people.
Man lives long life. Buffalo calf starts Buffalo ceremony among people.

30. THE ORIGIN OF THE WOLF DANCE.

Young man, son of chief, refuses to marry and seven girls plan to put him
into hole. They spread weeds over hole and young man falls in. Girls promise
to take him out if he does certain things, but finally they leave him. He cries
and gray Wolf hears. Wolf says he will help him, and while he is gone Bear
comes. Wolf returns and they quarrel about boy, but finally agree that who-
ever digs through to boy first shall claim him. Wolf gets to boy first, but Bear
says he shall 'be 'his son. Wolf takes boy among Wolves and he comes to act
like wolf. Afterward Buffalo hunters .see him, but they cannot catch him. They
make trap and place buffalo meat inside inclosure. Wolves are run into trap
and four strong men with rawhide leggings are put in. Other Wolves are let out,
but Wolf-man caught. They tie him, put him into sweat-lodge, and make him
vomit. Wolf-man recovers and has tipi made. Seven girls who had put boy
into hole are invited. Man goes and calls for Wolves and Bears. They come,
and he places them about tipi. He tells girls, who try to escape, but Wolves eat
them. Father tells people boy's story and girls' relatives do not offer to save
them. Young man finally becomes chief. He starts Wolf dance.

31. MEDICINE DANCE OF THE BEAVER, TURTLE, AND WITCH-
WOMAN.

Animals meet for sleight-of-hand performances. Only Beaver, soft-shell
Turtle, and Witch-Woman are to perform. Beaver gnaws nearly through three of
lodge posts and people ask him to stop, as they think lodge will fall. Turtle
sticks knife near left collar bone and water pours out all over lodge. People
are afraid and Turtle takes all water 'back again. Witch-Woman plays with
gun, but calls for help and gives birth to child, who is to be great medicine-man.

32. THE VILLAGE-BOY AND THE WOLF POWER.

Four girls are made fun of for dancing with their brother. "Village-Boy"
has never gone on war-path. Boy goes to graveyard to mourn. Wolf conies and
asks why he is crying. Wolf tells boy to join next war-party and he will lea-d

ABSTRACTS. 19 1

him to enemy's camp. War-party starts and Village-Boy follows in three days.
Wolf has taught him secret powers and when he comes to ravine he rolls on the
ground and becomes wolf. He barks and friend brings him burnt bones, which
he gnaws. Next day he tells friend enemy's camp is near. He drives in ponies.
When enemy is attacked Village-Boy is in lead and takes scalp. He gives scalp
to leader and returns ahead of war-party, but says nothing. Leader gives all
credit to Village-Boy. Scalp dance held. Young man's sisters dance without
fear of ridicule. He goes east with warriors and takes head of medicine-man of
Dumb People. Head dries and is used for medicine purposes. Now about size
of hen's egg.

33- THE RABBIT BOY.

Young man who has not been on war-path mourns on graveyard hill. Re-
mains there several days in storm. Jack-Rabbit crawls under his robe. Eagle
comes and asks for Rabbit. Rabbit promises him powers if he will save him.
Eagle promises him scalps if he will turn Rabbit loose. Boy refuses and Eagle
flies away. Rabbit says he will make young man great warrior and gives him
war-club, rabbit-skin, and medicine paints. Boy returns (home. He follows
war-party and acts as scout. Goes and brings ponies from enemy's village. At-
tack is made on enemy's camp. Rabbit-Boy kills old man and goes through
village and escapes. Sees pretty girl who watches him. Soon after they go
again to village. Boy kills man and again sees girl. Girl gives Arikara woman
captive moccasins, beaded 'bracelets, and beaded armlet to take to young man.
Woman gives him things and young man at once starts for enemy's camp. He
goes to girl's tipi, puts in his hand, and she recognizes him by bracelet. He
sleeps with girl and father finds them in bed together. Fatfher sends for war-
riors, who pepare to kill young man. He is saved by new-comer, who is glad
he has married one of their girls, as he will now lead their people. They go on
war-path to young man's country. He kills captive woman and gives her
scalp to chief. This happens several times and young man never kills members
of his own tribe. The two tribes make peace.

34. THE MAN AND THE WATER-DOGS.

People in large village are afraid of man who commits evil deeds. They
make plot to seize him. They attack him and he walks towards river. He
steps in and walks on bottom and sees tipi. He goes in and sees many dogs.
Leacjer tells him not to be afraid of any man and if hurt he is to come to them.
Man returns home and men afraid. He commits worse acts than before and
his relatives and his wife's relatives separate from the village. People dare not
fight with man.

35. THE FIVE TURTLES AND THE BUFFALO DANCE.

Five 'SoftHshell Turtles go to village. Four of them have eagle feathers on
head. Fifth has black feather and is so angry it goes to river. Four turtles die
and they are made into drums, which are afterwards changed for rawhide drums.
Buffalo dance organized. Mysterious being with magpie feathers growing on

ABSTRACTS.

his head et qui falsum penem inter crura habebat dances. Girl not permitted to
leave lodge while mysterious being dancing. She goes out and et monstrum
fecit quasi cum ilia concumbere vellet. Girl becomes pregnant and gives birth to
child like father. People kill it and throw it into river. Father goes to medi-
cine-man, who throws rock into river and waters part. They see child in water
and man pulls him out. Medicine-man breaks big stone in two with club and
they bury child between stones. Mysterious being then marries girl who gave
birth to mysterious boy.

36. THE NOTCHED STICK AND THE OLD WOMAN OF THE ISLAND.

Notched stick for rubbing other sticks on and dried buffalo hide used to
make rain during medicine-men's ceremony. At end of ceremony notched stick
and buffalo hide are taken to island. Man goes to island and sees old woman
sitting. He tells father, who says objects are put on island because they are
old woman.

37. THE MAN WHO MARRIED A COYOTE.

War-party is attacked by enemy. One man killed and others return home.
Man only stunned, and year after he comes to. He falls in with Coyotes and
marries one. Warriors hunting surround and capture him. He becomes well
by taking medicine. He shouts for coyote wife from top of lodge. Coyotes
come and wife goes into lodge. They smoke her, but she goes away and joins
other Coyotes. Man finds one of his baby coyotes in snow bank. He goes home
to warm himself and on return baby is gone.

38. THE MAN WHO TURNED INTO A .STONE.

Old man with great reputation as medicine-man goes with people to meet
hunting party. He sits on hill waiting for dried meat to offer sacrifice to
gods, but no one presents any. Last young man gives him dried buffalo tongue,
but old man sits with head down. Feasts and councils are held, but old man
absent. They go in search of him and he tells them it is too late. His legs
have turned to stone and next day he is a rock in form of man.

39. THE WOMAN WHO TURNED INTO A .STONE.

Daughter of chief refuses to marry, but at last is persuaded by mother.
Husband fails to have connection with wife, who has only sunflower. She
goes away and turns to stone through shame.

40. THE POWER OF THE BLOODY SCALPED-MAN.

Young man goes to hill to obtain power. Bloody scalped-man comes and
young man runs away. Friend goes and when scalped-man conies he closes his
eyes, but does not run. Man takes him to cave. There men are seated in circle,
but none are scalped. Leader tells young man how to make himself look like

ABSTRACTS.

scalpecUman ; gives him war-club, and root ito make him run swiftly. Enemy
comes and young man makes himself look like bloody scalped-man. He attacks
enemy and kills one. Enemy retreats and while his people run after them he
smokes body, washes in creek, and returns to lodge. In night he goes to place
where he received power. He becomes great medicine-man and brings home
many pieces of scalps, which he makes himself.

41. THE BOY WHO CARRIED A SCALPED-MAN INTO CAMP.

Party of warriors on war-path run into lake by enemy and all killed and
scalped. Another war-party starts from same village. Camp near lake. Poor
boy goes at night to get water from lake. Voices tell him to go further into
lake for water. By light of moon sees leader of first war-party scalped, with
hands and feet cut off. Boy carries scalped-man on his back to camp. They
kill number of enemy equal to number in lake and return home.

42. THE GIRL WHO WAS BLEST BY THE BUFFALO AND CORN.

Mother while busy puts baby girl on buffalo skull at altar. Skull thinks
baby given to him. Child grows and shows signs of having power from gods.
When grown to womanhood famine prevails. Medicine-men can do nothing.
Woman tells people to clean cellars. They do so and give her their seed corn.
Woman throws little seed into each cellar, which is covered up, and after fourth
day cellars filled with corn and other things.

43. THE FIGHT BETWEEN THE ARIKARA AND THE SNAKES.

Ankara go to hunt and see pretty little snake by path. They give it pres-
ents. Two foolish boys come along and kill snake. They tell people, who
turn back from hunt and climb upon high arbors. Many snakes come. Ankara
kill snakes with clubs, but many Ankara are killed, among them the two foolish
boys.

44. THE FIGHT BETWEEN THE ARIKARA AND THE BEARS.

Young wife has garden in woods. She goes every day in spring and takes
much food. Husband secretly follows her. He sees man with bear's claws
about neck come and help wife and afterwards lie with her. Next day husband
pretends to go hunting, but hides in garden. Man again comes to wife and
while they are lying together husband shoots man with arrow. He then clubs
woman, who tells him man is bear. Three days afterwards bears attack Arikara
camp and kill husband and all people who do not hide in cellars.

45. THE WIFE WHO MARRIED AN ELK.

While man goes hunting men come to see wife. She goes away with one.
Husband follows and sees wife walking with Elk. He shoots at it, but arrows
do no harm. Elk and woman go into lake. Man stays there crying. Woman
comes and tells him to go home and that when he .starts upon war-path to come
to lake. Man goes on war-path, first going to lake. Sees woman, who tells him

IQ4 ABSTRACTS.

that they would kill people in three tipis and capture their ponies. They do so.
Next time man goes on war-path he again visits lake. Woman tells him she
can not leave lake any more and that in fight he will see woman like her. He
is to catch her and she will become his wife. It happens as she said.

46. THE FOUR GIRLS AND THE MOUNTAIN-LION.

Mountain-lion tells four girls who are gathering wood he wants them for
wives. They run to different wonderful beings for protection, but none can help
them. They .come to Hair-Cut-in-Notches and offer to live with him as wives
if he will save them. He sends them into lodge and then sings about his head
and hair — 'his hair is his arrows. Mountain-lion comes .and man shoots and
kills him. Hair-Cut-in-Notches tells girls he is not human being and sends
them home.

47. THE DEEDS OF YOUNG-EAGLE.

Chief of north village of Arikara has beautiful daughter, Yellow-Calf.
Chief of south village has handsome *son, Young-Eagle, who does not look
with favor upon women and has not been on war-party. Young-Eagle starts for
north village to see Yellow-Calf, and same day Yellow-Calf starts for south
village to see Young-Eagle. They meet on hill half-way between villages.
They make pile of stones on hill and start for Yellow-Calf s home. They come
to lake and Young-Eagle says they must wash before going to village. Yellow-
Calf washes first. Young-Eagle wades into water with clothes on and when
he conies out he is quite changed in appearance. He is like "Burnt-Belly" boy.
Girl takes him home and they lie together. In morning Yellow-Calf's parents
are ashamed of him and -so is she, but he remains. Boy hears that war-party
is going out and tells girl that in three days her youngest brother is to get
buffalo intestines and bones and that he will come. Young-Eagle takes wife to
lake and after she has washed he wades into lake. He comes out same man
she had first met. He sends wife home and turns to young eagle, which flies
to where warriors gone. Brother-in-law hears eagle's cry and takes him in-
testines and bones. Young-Eagle brings in ponies and then kills several men
and takes Ibheir scalps, which he sends by brother-in-law to leader. He goes
to lodge, but does not tell wife what has 'happened. War-party returns and
tell story of Young-Eagle's doings. Scalps are put upon pole .at entrance of
old woman's lodge. This occurs on several occasions, and once Young-Eagle
goes with wife to lake and gets his own likeness. They go with scalps Young-
Eagle has taken to village of his father, Black-Sun. Black-Sun sings scalp
songs and braves and warriors decide that Young-Eagle shall lead people to
girl's village. Arikara become one tribe again.

48. THE GIRL WHO BECAME A WHIRLWIND.

Woman has boy and girl on travois drawn by pony. Children fall off un-
known to mother and wander away to cave. Girl goes to find something to
eat and is taken far away by Whirlwind. She soon returns, but afterward goes
away. She brings brother bow and arrows on two occasions. Owl tells .boy sister

ABSTRACTS. 195

is Whirlwind and is planning to kill him. Owl >says she cults off men's testes and
eats them. Boy watches for sister. Sees her do what Owl says. She goes
away again and Owl comes and takes boy into Owl's den. They say that sister
wants woman and he is to tell her he will give her first woman he marries.
Whirlwind comes and demands boy, but says she will let him go on his prom-
ising to give her the first woman he marries. Boy goes to his people. Tells
chief that buffalo not far away. Many are killed. Enemy attack village and
boy makes way to kill them. Chiefs daughter given him for wife. Boy goes
out and calls sister. She comes and boy tells her of his marriage. She and
the girl lie together. Sister gives brother club and medicine, with power of
Whirlwind. He becomes warrior and then chief.

49. COYOTE AND THE MICE SUN DANCE.

Coyote hears noise of dancing in elk skull. Mice run away, but finally they
agree to let Coyote see dancing. He puts his head through skull and Mice run
away. Coyote's head fast in skull and as Mice do not help him he goes away
with skull on his head. He goes to water and people on other side think he
is wonderful animal and are scared. Coyote promises they shall all live if they
give him chief's daughter. They agree and Coyote swims across. They make
tipi and he stays with girl all night. Boy sees that it is Coyote and people
break skull and catch Coyote. They tie him fast to pegs. They urinate and
defecate on him. He plays mean trick on old woman and thereby frees himself
and then runs away.

50. THE COYOTE BECOMES A BUFFALO.

Buffalo asks Coyote why he is not Buffalo. He consents to be made one
and Buffalo rushes at him. There are then two Buffalo bulls. They go to herd
controlled by Buffalo bull and kill him. Each bull takes many cows to look
after. Herd goes away leaving Coyote-Buffalo behind. He meets Coyote and
says he is going to make him into Buffalo. He runs into him and there are
two coyotes instead of Coyote-Buffalo and 'Coyote.

51. THE COYOTE AND THE ARTICHOKE.

Coyote digs up Artichoke plant and asks if it has another name. It answers
"Take-a-Bite." Artichoke repeats same four times and Coyote takes bite each
time, eating it all. He goes and and expels flatus. He gets worse and carries
tree up in air. He takes hold of stone which goes up with him. Stone falls
on Coyote and kills him.

52. THE COYOTE RIDES THE BEAR.

Coyote meets Bear, makes all kinds of threats, and finally rides on his back.
He jumps off and runs to top of hill. Not seeing Bear he yells derisively at
him. Bear hears, runs after Coyote, and kills him.

196 ABSTRACTS.

53- THE COYOTE RIDES THE BUFFALO.

Pretty girl does not care to marry. Buffalo comes and girl becomes attached
to him. Coyote visits girl, but she repulses him. Coyote tells her that Buffalo
is his horse and girl says she will marry him if he will ride Buffalo there.
Coyote goes home and strikes himself hard with club on the knee. Girl tells
Buffalo what Coyote said and Buffalo says he will bring Coyote and kill him.
Coyote tells Buffalo he is cripple, but says he will go if Buffalo will carry him.
Buffalo agrees and Coyote sits on his back, with cane to hit Buffalo with.
Coyote runs back to village and marries girl. Buffalo so ashamed he never
came back.

54. THE COYOTE AND THE BUFFALO RUN A RACE.

Coyote tells Buffalo he cannot run fast and Buffalo challenges him to run
race. Coyote accepts and goes off to select place. He sets landmarks near
steep place. He tells Buffalo that at landmark they are to close their eyes and
run fast. They race and Buffalo with eyes closed jumps over deep bank.
Coyote goes down, skins and cuts up Buffalo, and takes meat to creek. While
roasting meat Fox comes and Coyote sends him with Buffalo's pouch for water.
Fox eats up pouch and tells Coyote something came and took away pouch.
This happens four times and Coyote throws coals in Fox's face, sending him
off. Fox tells story to every animal he meets and they all go to Coyote's lodge
while he is asleep and eats all he has. When he wakes up he finds all his meat
gone and goes away crying.

55. THE COYOTE AND THE DANCING CORN.

Two hungry Coyotes go to village in search of pounded corn. They sep-
arate and leader sees pounded corn, in lumps, running into mortar. Coyote
begs lumps to come out. He sings and walks around fireplace. Lumps of
pounded corn come out and dance with Coyote. He tells them to close itheir
eyes. He runs to mortar and gets his head fast in bowl. Brother comes and
captive tells him to cut bowl open with axe. He does so, but cuts Coyote on
head so that he dies.

56. THE COYOTE AND THE TURTLE RUN A RACE.

(Coyote boasts of his swiftness and Turtle says he can beat him running.
They agree to run race. Turtle gets other Turtles to assist him. They go to
course, place one Turtle at end, others at different distances back. Each Turtle
carries pole and hides in ground. Next morning Turtle meets Coyote. Turtle
gives command to start. Coyote runs and Turtle crawls into hole. When
Coyote gets over little ridge he sees Turtle ahead of him. He catches up with
him and Turtle throws away pole and crawls into ground. This happens several
times and at end Turtle is at goal. Coyote says he is beaten, and running kills
him.

ABSTRACTS.

57. THE COYOTE AND THE STONE RUN A RACE.

Coyote asks Stone its name. Stone says, "Run-Fast." They agree to run
race. Coyote places Stone upon hill and starts him rolling. Coyote passes
Stone, but Stone catches up with him and rolls upon his back. Stone won't
get off and grows heavier. Coyote calls to Bull-Bats and tells them Stone has
been calling them names. Bull-Bats fly at Stone until they break it in two and
k faills from Coyote. Coyote makes fun of Bull-Bats and they separate.

58. THE COYOTE AND THE ROLLING STONE.

Coyote sees Jack-Rabbit men dancing around fire and eating intestines.
He offers them his warrior headdress if they will tell where they get them.
Rabbits send him to get red willows, wihich they put into fire. They dance
around and as willows burn they turn into large intestines. Coyote then by
trickery gets back his warbonnet and runs away chased by Rabbits. He is too
swift 'for them, but they tell him he cannot do the trick four times. He suc-
ceeds three times, but the fourth time willows burn into ashes. Coyote • has
stomach ache and defecates rabbits. He tries to catch them in robe, but they
turn to excrement. Coming to big Stone he gives it soiled robe. Storm comes
on and he returns for robe, which he finds clean. He takes it and storm passes.
He hears something coming behind him and sees it is big Stone. Stone chases
him, and he is about to give out when Bull-Bats fly around. Coyote appeals to
them for assistance on ground that Stone had spoken against them. Bull-Bats
break Stone up with flatus. Stone thus spread all over world. Coyote puts
white clay on Bull-Bats' heads and bodies.

59. THE COYOTE AND THE ROLLING STONE.

Coyote and Rabbit agree that one who goes to sleep first shall be covered
by other one. Rabbit sleeps with eyes open and Coyote .thinks he is awake.
Coyote goes to sleep by morning and Rabbit covers him and goes away. Coyote
defecates rabbits. He gives robe to Stone, as in No. 58. He takes robe away
from Stone four times and then Stone runs after him. Stone broken up by Bull-
Bats as in No. 58. Coyote eats young Bull-Bats and Bull-Bats kill him with
flatus.

60. HOW THE SCALPED-MAN LOST HIS WIFE.

Girl climbs tree to get grapes and Scalped-Man finds her. She goes with
him and at creek she tells Scalped-Man she will be his wife if he washes his
head. While he is diving she runs away and crawls under grapevine. He follows
her, but at last gives her up. Woman runs home.

61. THE GENEROUS SCALPED-MAN AND HIS BETRAYER.

Man hunting sees Scalped-Man kill and carry off antelope. Man follows
and enters Scalped-Man's cave. They become friendly and man remains four
days. Scalped-Man goes away for several days, and brings ponies, which he

198 ABSTRACTS.

gives to man, who returns home. Man obtains ponies in this way several times,
and then tells Scalped-Man he wants scalp. Scalped-Man gets scalps for him
twice. Man takes several others on war-path guided by Scalped-Man. They
return with scalps and ponies. Man becomes chief and thinks he will capture
Scalped-Man, but he fails, as Scalped-Man has heard his plans and gone away.

62. THE SCALPED-MAN.

Scouts see mysterious beings, who disappear in side of steep bank, where
entrance to den is found. Man is seen in cave crying. He is dressed in Coyote
skins and his head tied with white sheeting. There is Buffalo skull in lodge.
Men agree to ask Scalped-Man to help their war-party.

63. THE DEAD MAN'S COUNTRY.

Man faints and afterwards dies. He sees path leading east. There is in-
closure with little hole through which he goes and is in dead man's country.
Man tells him not to go into village and directs him to lodge of dead people,
which he is not to enter. He sees many people in lodge, and black drums. Men
are painted red. Seven men stand out. Drummers sing in low voice. Dancers
have dried willow sticks, as representatives of their living relatives, whom
they call to them. Mian is told to go to his country, and wakes up.

64. THE COYOTE WHO SPOKE TO THE EAGLE HUNTERS.

Young men go to hills to catch eagles. While sitting in cave telling Coyote
stories, Coyote walks in and says they tell many things about him that are
not true. Coyote goes away and party is so dazed they return to village.

65. THE GIRL AND THE ELK.

Men hunting hear Elk whistling across river. Girl wants to go and find
out what it is, but people prevent her. This happens many days. Men agree
to kill Elk, but they can not .shoot it. Man puts medicine in cartridge and then
kills Elk. Girl tries to run away, and is put into sweat-lodge many times
until she gets over crazy spell.

66. HOW THE RABBIT SAVED A WARRIOR.

Ankara follow Ojibwa horse thieves. They overtake different band of
Ojibwas and attack them. Brave man is shot through neck by bullet. He
seems about to die from loss of blood, when Jack-Rabbit tells him ihe will not die.
Man is attended by Rabbit medicine-man and in less than four days is well.
He becomes one of the leading medicine-men of Rabbit band.

ABSTRACTS. 199

67. THE WOMAN WHOSE BREASTS WERE CUT OFF.

Man with beautiful woman and litttle boy goes hunting. Young man comes
and courts woman. She feigns sickness and pretends to die. She is placed on
arbor. Lover unties girl and places bodies of three dogs upon arbor. Girl is
dressed as boy and breasts tied with wide strings. They go to another village
where young woman passes herself for young man. Woman is anxious to see
child. They paint up as men and watch for child near spring. They see boy
and woman asks him for drink. He goes to lodge and tells father he has
seen his mother. Father sends invitation to young men to eat in his lodge.
They come and husband knows one of them is woman by her ways. He says
she is his wife. Young man runs away. She asks forgiveness, but husband
cuts off her breasts and woman dies.

68. WATER-DOGS.

Poor boy sees dog come out of river and carry little ones to .spring. He dies
shortly afterwards. Old woman near same place hears dogs chattering in water
and soon afterwards dies.

69. TWO-WOLVES, THE PROPHET.

Two- Wolves left by himself in storm after buffalo chase has life saved by
Prairie-Chicken. "Waruhti" gives him power to understand speech of Thunder.
Long afterward he practices power. Man Two-Bears has herd of ponies which are
disturbed by horse owned by Roving- Coyote. Two-Bears throws pointed stake
at horse and kills it. Roving-Coyote goes to Two-Wolves to know who did it.
Two-Wolves performs ceremony to father, Thunder, who conies and tells
him. Two- Wolves sends for Two-Bears, who confesses and makes reparation.
Wolf^Chief does not believe in Two-Wolves' power. Thunder tells Two-Wolves
to speak to Wolf-Chief and have him kill his black dog and perform ceremony.
Two-Wolves sends for Wolf-Chief, who goes to him and promises to do as
asked. Two- Wolves sends out one war-party and it is a failure. He lives long,
discovering thieves and prophesying wonderful things.

70. HOW THE MEDICINE-ROBE SAVED THE ARIKARA.

When Arikara living in Nebraska young woman alone in lodge while
medicine-men's ceremony is performing. She sees enemy looking at her
through top of opening. He digs at side of lodge and she puts out fire. Next
day husband hides in lodge, and when enemy comes he catches him from be-
hind. Woman gives alarm and men come and overpower enemy. He says
southern tribe are coming to kill them. Man is tied upon scaffold and left to
die. He breaks loose several times by shaking his arms, so he is stabbed to
death. During ceremony this man comes into lodge. All medicine-men run
out Keeper of wonderful robe goes and wraps man in robe and throws him
into river. Afterwards so many Sioux come that people are scared. Keeper of
holy robe wraps it round body and taking eagle wing and gourd climbs upon
top of lodge. He then shakes himself and shakes robe towards sun. Enemy
are so scared they give way and there is great slaughter. Scalps are brought
in and there is great rejoicing.

2OO ABSTRACTS.

71. THE MEDICINE BEAR SHIELD.

Boy's father dies and is buried. Boy goes to grave to cry and dreams that
Bear tells him that woman has removed shield from grave. During storm he
crawls into crevice and watches grave. He sees Bear with paws toward sky.
Lightning forms appearance of shield with bear for black center mark. Boy
returns to grave and when asleep he dreams his father tells him shield taken
by Howling-Wolf and that he .must get it. Howling-Wolf gives boy frame.
Boy has another shield made like that he had seen on father's grave. Kills
buffalo and makes inner shield. When fifteen, boy joins war-party. He strikes
Sioux with bow and takes his scalplock. Scalp is offered to gods and boy made
chief. Old man puts buckskin shirt on him and tei4;S him as he strikes enemies
and scalps them to make marks on shirt. When enemy attacks village boy wears
shield and is never hit. At sun dance boy swings day and night by buckskin
strings tied to sticks run through his back. Sioux again attack village and boy
again counts coup and strikes enemy. He dances sun dance many times after-
ward, and suffers because old medicine-men dead.

72. THE CRUCIFIED ENEMY.

People go on buffalo hunt, leaving old people in village. Enemy come and
people retreat to lodges. Old man puts on medicine and costumes and, gourd
in hand, goes to top of lodge and sings sacred songs. Enemy see him and are
much afraid, as he has power to mesmerize. They all run with old man after
them. One of enemy's bravest men captured and tied to wooden cross outside
of village. Man dies, loses his flesh, and only bones left. When young men
playing near cross, bones fall and run toward village and into medicine-lodge.
Man is found under blankets on altar. His bones are gathered and thrown
away.

73. HOW A SIOUX WOMAN'S SCALP WAS SACRIFICED.

Men go on war-path and hide near where Sioux get their water. Two women
come to spring and as they run away one is seized, and scalp taken from side
of her head. Men hurry back, and when they come to timber, leader takes fat
from scalp and divides it into five pieces, which he places in four directions
with one in center, first on his hand and .then on the ground, ito show that
scalp is offered to gods. Scalp ceremony used when they get home. Fire-
sticks are used to burn scalp. Holy bundles and medicine bags are passed
through smoke and priests change names of young men and children who give
them presents.

74. THE WARRIOR WHO FOUGHT THE SIOUX.

In winter Sioux attack Fort Berthold. Man coming with antelope on back
does not see Sioux until he hears noise. He runs and is followed by Sioux.
Man kills first Sioux and cuts him open with knife. Sioux shoot at him from
behind with arrows. Man stands up and yells like a bear and Sioux run away.
Man has piece of liver in his mouth. He chases Sioux and takes ponies and
runs after them. He goes into timber and next day is found frozen, with
arrows in his back.

ABSTRACTS. 2OI

75. THE CAPTURE OF THE ENEMY'S BOWS.

Young men go on war-path and Sioux come and capture old women and
children. Young man returns and finds what has happened. He, his brother, and
his father follow Sioux to creek where they are in camp. Young man looks
at stars, trees, and everything and says they must attack and give big war-whoop.
When war-whoop given, trees and everything seem to join. Enemy are fright-
ened and run away. They capture enemy's bows and kill many people. Bows
and arrows ,are set upon high hill.

76. THE WOMAN WHO BEFRIENDED THE WARRIORS.

Two boys on war-path find earth-lodge where old woman lives. She feeds
them and tells them where to go. They kill enemy. This occurs several times,
but once there are so many young men in party old woman is ashamed. Next
time war-party goes old woman has disappeared. Two boys hunt for her and
find her inside of cliff in Bad .Lands. Great company of men go there, but
she again disappears. Party of warriors come to big lake and hear woman
singing scalp-dance songs. Warriors scared, but leader says she is rejoicing,
and they go and take enemy's scalps. This occurs again, but next time instead
of singing and dancing, woman mourns. Warriors go on and are beaten by
enemy. She is found to be same old woman that lived in Bad Lands. People
give her blankets, tobacco, and other .things.

77. THE ATTACK UPON THE EAGLE HUNTERS.

Arikara go to hills to catch eagles. Young man prepares and baits hole
and then gets into .it, leaving weapons outside. Sioux find hole and tell man
to crawl out. He takes them where other men are. They make Arikara stand
around fireplace while man cooks meat for them. He holds piece of buffalo
tallow over fire and whirls it around and burns Sioux with grease. They are
scared and man, though weak through torturing, walks away. Sioux stay in
tipi all night. Man goes home and tells people. They go after Sioux and re-
turn with three scalps.

78. THE ATTACK UPON THE EAGLE HUNTERS.

Young men go eagle hunting and while in cave Sioux come. Sioux ask
for eagle feathers, which leader goes out of cave to give them. They attack
Arikara, whose leader kills several Sioux, and others retreat. Hunters at night
return to village with scalps.

79. THE MOURNING LOVER.

Man called "Rolling-Log" courts Arikara woman, who says she will marry
him if he will bring her enough sinew to last her a whole year. He goes soutih
with hunters and gets twenty-four sinews. He returns home and goes to see
girl, but finds she is dead. He feels so bad he goes among hills and does not
return to Arikara camp.

2O2 ABSTRACTS.

80. CONTEST BETWEEN THE BEAR AND THE BULL SOCIETIES.

During medicine ceremonies Bear family is on north and Buffalo family on
south inside lodge. Buffalo Society has two buffalo scalps with horns. These
are worn by two Buffalo men who play with people of village. Young man of
Bear family tells leader he wants to challenge Buffalo to fight. Leader finally
consents and sends pipe to leader of Buffalo Society as challenge. He objects,
but finally consents and sends for Buffalo man. Men are prepared by medicines
of their respective societies for fight. Societies meet and fight takes place.
Buffalo hooks Bear, who is killed. Bear lodge announces that Bear killed far
all time, but they do not get mad, as it was his own fault.

81. HOW WHITE-BEAR CAME TO BELONG TO THE BEAR SOCIETY.

When White-Bear's mother is pregnant his father puts on bear robe and
tries to catch people to cut them open and get piece of liver. So his son has
spirit of Bear. In nursing boy's mouth shows froth and he makes noise like
young bear. In Bear dances boy wears robe of bear hide. When three years
old, White-Bear falls on knife, cutting belly so that intestines come out. Father
restores them to place and bandages child. In few days child is much better
and bear robe is put on its back. Child cannot straighten out and makes noise
like cat. As he grows up he acts like Bear. In Bear ceremonies sleight-of-hand
ceremonies are performed by him. In medicine-lodge he has visions of bear.
When no more Bear dances he does not show ways of bear.

82. THE TALE OF A MEMBER OF THE BEAR SOCIETY.

Boy stays in medicine-men's lodge and learns mysteries of Bear Society.
Father gives him stuffed bear skin. In Bear dance little bear dances and imitates
boy. When worn out little bear is placed in ravine. Some years ago great
hunter asks young man to go hunting. At night pony snorts furiously and
Scalped-'Man is seen. After killing deer they start for home. They see bear,
which stands up like man. Bear embraces young one. After being shot bear
goes into brush, where it is found sitting, dead. Young one also killed and
both are skinned. Man gives large hide to friend and keeps little bear's hide.
He wears it in Bear dances. Afterwards it is sold, in his absence, to white man.

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