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 th^Garnegie Institution of Washington 1904 V ff At CARNEGIE INSTITUTION OF WASHINGTON Publication No. 17 PRESS OF THE HENRY E. WILKENS PRINTING CO. WASHINGTON, D. C. CONTENTS. Page. Introduction 5 1. The Wolf and Lucky-Man Create Land II 2. The Spiders Give Birth to People 12 3. The Origin of the Arikara 12 4. The Origin of the Arikara 18 5. The Origin of the Arikara 23 6. The Origin of the Arikara 26 7. The Origin of the Arikara 31 8. The Origin of the Awaho-Bundle People . 32 9. Mother-Corn's Visit to the Arikara 35 10. Mother-Corn's Visit to the Arikara 36 11. How the People Escaped the Buffalo 37 12. Why the Buffalo No Longer Eat People 39 13. Why the Buffalo No Longer Eat People 40 14. The Girl Who Married a Star 45 15. The Girl Who Married a Star 56 16. No-Tongue and the Sun and the Moon 61 17. How Burnt-Hands Became a Chief .65 18. How Burnt-Hands' Became a Chief 69 19. How Burnt-Hands Became a Chief 70 20. The Two Boys and the Water-Serpent 72 21. The Boy Who Befriended the Thunderbirds, and the Serpent ... 73 22. The Boy Who Turned Into a Snake 79 23. The Boy Who Received the Mouse Power 80 24. The Boy and the Young Hawks 83 25. The End of the Elk Power 84 26. The Elk Rescues a Woman from the Bear 88 27. The Boy and the Elk 90 28. The Coyote, the Girl, and the Magic Windpipe 91 29. The Buffalo Wife and the Javelin Game 94 30. The Origin of the Wolf Dance 101 31. The Medicine Dance of the Beaver, Turtle, and Witch-Woman . . 105 32. The Village-Boy and the Wolf Power 106 33. The Rabbit Boy 109 34. The Man and the Water-Dogs 1 14 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 Arikara and the Bears . 126 45- The Wife Who Married an Elk 127 46. The Four Girls and the Mountain-Lion . 129 47- The Deeds of Young-Eagle . 129 4& The Girl Who Became a Whirlwind 134 49- Coyote and the Mice Sun Dance 137 50. The Coyote Becomes a Buffalo . 138 Si- The Coyote and the Artichoke . 139 C'P The Coyote Rides the Bear 139 3*' 53- The Coyote Rides -the Buffalo 140 54- The Coyote and the Buffalo Run a Race . 141 55- The Coyote and the Dancing Corn . 142 56. The Coyote and the Turtle Run a Race 143 57- The Coyote and the Stone run a Race H3 58. The Coyote and ithe Rolling Stone . 144 59- The Coyote and the Rolling Stone 147 60. How the Scalped-Man Lost His Wife . 148 61. The Generous Scalped-Man and His Betrayer . 149 62. The Scalped-Man ............ 150 63 The Dead Man's Country .......... 152 V J* 64- The Coyote Who Spoke .to the Eag>le Hunters 153 65 The Girl and the Elk 153 '-'J* 66. How the Rabbit Saved a Warrior 154 67- The Woman Whose Breasts Were Cut Off - 155 68. The Water-Dogs 156 69. Two-Wolves, ithe Prophet 157 70. How the Medicine-Robe Saved the Arikara 159 71. The Medicine Bear Shield 162 72. The Crucified Enemy 165 73- How a Sioux Woman's Scalp Was Sacrificed . 166 74- The Warrior Who Fought the Sioux . 167 75- The Capture of the Enemy's Bows . 167 76- The Woman Who Befriended the Warriors . 168 77- The Attack Upon the Eagle Hunters 170 78. The Attack Upon the Eagle Hunters 170 79- The Mourning Lover 171 80. Contest Between ithe 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 1 70 INTRODUCTION. The Ankara 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 An- 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 t!he 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 story of the whirlwind girl (No. 48) contains certain elements not yet known to exist among any of the Plains tribes. Tales Nos. 49 to 59 relate almost exclusively to animals, and in all of them the Coyote plays a prominent part, always as a mean trickster, not as a transformer, and committing deeds which generally result 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. DORSEY. 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. 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 had 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 concutn- beret. Homo respondit: "Non dicere sed ostendere volumus." "Recte," dixit Lupus. Cum autem hominem mulieremque conspexisset, ilium tantum genitalia 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 hasc 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 tinder 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 east. By the power of Nesaru himself this woman was taken under ground, and when the people and the animals saw her they rejoiced. They knew her, for she was the Mother-Corn. The people and the animals also knew that she had the consent of all the gods to take them out. Mother-Corn then called upon the gods to assist her to lead her people out of the earth. There was none who could assist "her. She turned around to the people, and said: "We must leave this place, this darkness; there is light above the earth. Who will come to help me take any 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 thait 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 thait 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 inlto animals, whichever kind they wanted to be. The journey was now begun. As they journeyed, there seemed to come up in front of them a mountainous country. There was a deep chasm. Here the people could not get down, and if they should get down there was, on the other side, another steep bank, and there was no way for (the people to get up. Mother-Corn turned to the heavens, and cried for help, "Any of you gods, come, help." But there was no one to come. Now there came from among the people a little bird, who said, "Mother-Corn, I will be the one to point out the way for you." The bird was the Kingfisher. The bird flew to the other side of the steep bank, stuck its bill into the bank, going through the hill and going out on the other side, so that the earth fell into the chasm. The bird came back again, and flew into the side of the steep bank, where the people were and came out on this side, so that the earth fell into the chasm, so that by the bank's falling there was formed a bridge. The people rejoiced, and the bird said, "All the people who want to join me may remain here, and we will stay and make our homes in these 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 sha-11 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 iheavens. 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. W'hen 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 chief must have, and this other bunch of hair, for the man who takes the most scalps and captures the most enemies shall become a chief. You must put the scalp on your right arm. The next scalp you take, put upon your left arm ; the next scalp put on the right breast ; the next put on the left breast ; the next put on the right leg ; and the next put on the left leg. Now, that man becomes a chief." Mother-Corn then made a bundle, made songs, made the ritual, and gave the people the ceremonies. The medicine-men were instructed by the man, and also were taught sleight-of-hand, and were told to make a village. They did not stay long in the village, for Mother-Corn led them away on through the country to what is known as the Republican River, in Kansas, where there is only one mountain. Here they were to make their village, for Nesaru had placed roots and herbs for the medicine-men. All the people now moved on, and the Awaho people came last; for the others had gone on and had their ceremonies, but the Awaho people, coming last, received the ceremonies from Mother- Corn. At this place, while the ceremonies were going on, Mother-Corn had the 'people offer smoke to the different gods in the heavens, and 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 under ground always." The next animal to try was a Gopher. He went up, and tried to go out of the hole. It was late in the evening, so that this animal 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. 19 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 want 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 is it that you have killed?" The Prairie- chicken said, "It is an animal that is speckled." Mother-Corn said, 2O 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. When it came back it said to Mother-Corn, "The God in the Southwest has received the pipe and smoked." Then Mother-Corn took the pipe again and filled it with native tobacco, called the Prairie-chicken, and said, "Take this pipe to the God in the Northwest." The Prairie-chicken took the pipe and flew away again to the Northwest. When it came back it told Mother- Corn that the God in the Northwest had received the pipe and smoked. Again Mother-Corn filled the pipe, gave it to the Prairie-chicken, and- it flew away to the God in the Northeast. The Prairie-chicken came back, and said, "Mother-Corn, the God in the Northeast has received the pipe and smoked." Then the pipe was filled again and the Prairie- chicken was called to carry it to Nesaru, which it did. The Prairie- chicken flew up into the heavens, and said, "Nesaru has received the pipe and smoked. Other animal gods also smoked with Nesaru." Then Prairie-chicken said, "Mother-Corn, these journeys were very hard. The wind was blowing hard, sand-stones were thick, the little stones struck upon my feathers and made white spots upon them. Flying through these hard winds gave me power to fly through storms. The stones hit upon imy 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 thdir 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 tike 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 Tichia' (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 come from and that they should sing the bundle songs that she had taught them. She also told them to bring all of the children's little moccasins, and to tie them together and place them upon her back ; that it was time now for her to go. She then told them they must take her to the river and throw 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 corn. It was told the people through the village, and the people came with their children's moccasins and placed them with Mother- Corn. Then the priests took Mother-Corn and the robe to the river, and threw her into it. For many years she did not return, but one fall, when they were having their bundle ceremonies, a mysterious-looking woman entered the lodge where the bundle ceremony was being given and they finally recognized her as Mother-Corn. She taught them some more bundle ceremony songs and before daylight disappeared, and was never seen again. 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 tfhey 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. Wihen 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 h'is 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 Mother-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 he 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 filled 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 and 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. 2/ 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. 2Q 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 steps 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 Mouse died and the people skinned it, leaving the skull in the skin. The Bear then died, and its skull was also 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 ais a strange woman. 30 TRADITIONS OF THE ARIKARA. She went to the altar and sat down under the bundle. The 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, bhe 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! r. 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-Corn 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 sihall 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. W'hen 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 their 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 Ankara, 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-Conn, 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, and 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 sihe 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 she 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 tihey 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 Awa'ho 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-Beihind." 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 do 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. Lead 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 their brothers again, where they have been ever since. 13. WHY THE BUFFALO NO LONGER EAT PEOPLE.* A long time ago, while the Arikara 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 iwas 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 the 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 all 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, 41 Again a ritual was recited for the buffalo to come. As they re- cited 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 the 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 cottonwood 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, ihe 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. W'hen he was filled he hid the peniimican 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 the 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 the 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, whose 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. W'hen this story is told, everybody keep's 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. S'he said, "There 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 .have 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 chop 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 the ground went home and told what had happened. The girl kept on climbing for the porcupine until S'he 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 lhandsome. She stayed with him and liked 'him, but the man 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. Then 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. The voice said, "My daughter, why are you crying?" She said: "I am 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 tar 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 shinny 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 and 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. W'hy 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 the birds. The boy said, "You may cook the blackbirds, a few at a time." The old woman really was t 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- Hands 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 see 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 his 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 under 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 tald 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 the 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 boys 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 Ankara 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 sfhot 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 Thunderbirds. 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 sihoot 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 object 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 wiil 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- y8 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 iciiot. 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 ov?r, 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 ha 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. The 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 look it 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 t>oy 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 ihem 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 Ihe 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 dpi and told iher 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. Tihe 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 :he young man should be there, for they would talk to him. The woman thanked the Rat for what he had