Chapter I: Part 1

TRADITIONS OF THE ARIKARA

Collected under the Auspices of the
Carnegie Institution of Washington

By
GEORGE A. DORSEY
Curator of Anthropology, Field Columbian Museum

WASHINGTON, D. C.:
Published by the Carnegie Institution of Washington
1904

CARNEGIE INSTITUTION OF WASHINGTON

Publication No. 17

PRESS OF
THE HENRY E. WILKENS PRINTING CO.
WASHINGTON, D. C.

CONTENTS.

Page.

Introduction 5

1. The Wolf and Lucky-Man Create Land 11

2. The Spiders Give Birth to People 12

3. The Origin of the Arikara 12

4. The Origin of the Arikara 18

5. The Origin of the Arikara 23

6. The Origin of the Arikara 26

7. The Origin of the Arikara 31

8. The Origin of the Awaho-Bundle People 32

9. Mother-Corn’s Visit to the Arikara 35

10. Mother-Corn’s Visit to the Arikara 36

11. How the People Escaped the Buffalo 37

12. Why the Buffalo No Longer Eat People 39

13. Why the Buffalo No Longer Eat People 40

14. The Girl Who Married a Star 45

15. The Girl Who Married a Star 56

16. No-Tongue and the Sun and the Moon 61

17. How Burnt-Hands Became a Chief 65

18. How Burnt-Hands Became a Chief 69

19. How Burnt-Hands Became a Chief 70

20. The Two Boys and the Water-Serpent 72

21. The Boy Who Befriended the Thunderbirds, and the Serpent 73

22. The Boy Who Turned Into a Snake 79

23. The Boy Who Received the Mouse Power 80

24. The Boy and the Young Hawks 83

25. The End of the Elk Power 84

26. The Elk Rescues a Woman from the Bear 88

27. The Boy and the Elk 90

28. The Coyote, the Girl, and the Magic Windpipe 91

29. The Buffalo-Wife and the Javelin Game 94

30. The Origin of the Wolf Dance 101

31. The Medicine Dance of the Beaver, Turtle, and Witch-Woman 105

32. The Village-Boy and the Wolf Power 106

33. The Rabbit-Boy 109

34. The Man and the Water-Dogs 114

35. The Five Turtles and the Buffalo Dance 115

36. The Notched Stick and the Old Woman of the Island 117

37. The Man Who Married a Coyote 117

38. The Man Who Turned Into a Stone 119

39. The Woman Who Turned Into a Stone 120

40. The Power of the Bloody Scalped-Man 121

41. The Boy Who Carried a Scalped-Man Into Camp 123

42. The Girl Who Was Blest by the Buffalo and Corn 124

43. The Fight Between the Arikara and the Snakes 125

44. The Fight Between the Arikara and the Bears 126

45. The Wife Who Married an Elk 127

46. The Four Girls and the Mountain-Lion 129

47. The Deeds of Young-Eagle 129

48. The Girl Who Became a Whirlwind 134

49. Coyote and the Mice Sun Dance 137

50. The Coyote Becomes a Buffalo 138

51. The Coyote and the Artichoke 139

52. The Coyote Rides the Bear 139

53. The Coyote Rides the Buffalo 140

54. The Coyote and the Buffalo Run a Race 141

55. The Coyote and the Dancing Corn 142

56. The Coyote and the Turtle Run a Race 143

57. The Coyote and the Stone run a Race 143

58. The Coyote and the Rolling Stone 144

59. The Coyote and the Rolling Stone 147

60. How the Scalped-Man Lost His Wife 148

61. The Generous Scalped-Man and His Betrayer 149

62. The Scalped-Man 150

63. The Dead Man’s Country 152

64. The Coyote Who Spoke to the Eagle Hunters 153

65. The Girl and the Elk 153

66. How the Rabbit Saved a Warrior 154

67. The Woman Whose Breasts Were Cut Off 155

68. The Water-Dogs 156

69. Two-Wolves, the Prophet 157

70. How the Medicine-Robe Saved the Arikara 159

71. The Medicine Bear Shield 162

72. The Crucified Enemy 165

73. How a Sioux Woman’s Scalp Was Sacrificed 166

74. The Warrior Who Fought the Sioux 167

75. The Capture of the Enemy’s Bows 167

76. The Woman Who Befriended the Warriors 168

77. The Attack Upon the Eagle Hunters 170

78. The Attack Upon the Eagle Hunters 170

79. The Mourning Lover 171

80. Contest Between the Bear and the Bull Societies 172

81. How White-Bear Came to Belong to the Bear Society 174

82. The Tale of a Member of the Bear Society 175

Abstracts 179

INTRODUCTION.

The Arikara traditions in this volume were collected during the year 1903, with funds provided by the Carnegie Institution. The work was part of a systematic and extended study of the mythology and ceremonies of the various tribes of the Caddoan stock. All of the tales here presented were secured through James R. Murie, of the Skidi band of Pawnee. The slight differences in language between the Arikara and Skidi were soon overcome by Mr. Murie, who, when a boy at school, had learned to speak Arikara fluently.

The Arikara belong to the Caddoan linguistic stock, and were formerly closely allied with the Skidi band of Pawnee, from which tribe they separated about 1832. After that time they made their home at various points along the Missouri River until, in 1854, they were placed on what is known as Fort Berthold Reservation in North Dakota, along with the Mandan and Minitaree or Grosventres, the latter two tribes being of Siouan stock. With the Mandan the Arikara had been closely associated even before their removal to the Fort Berthold Reservation. Their dwellings and general mode of life had much in common with the Skidi. Like the Skidi, they constructed the earth-lodge, and their social organization and religious ceremonies in general were also similar to those of the Skidi. Inasmuch as the author has prepared a somewhat extended discussion of the Skidi in his introduction to the “Traditions of the Skidi Pawnee,” it will not be necessary here to do more than to refer to that volume.[1]

The Arikara to-day number about 380, as against 435 in 1890, and 725 in 1880. Owing to the continued severe hostility of the Indian Department, but little evidence of their former method of life remains. It is said that the last earth-lodge in use fell into ruins in 1900. In possession of certain members of the tribe are some of the sacred bundles or altars; but the people have been so intimidated that their religious ceremonies are, as a rule, held secretly.

In physique they seem hardier than their Skidi brethren on the south, and in disposition, more tractable. In dealings with the Government they have, as a rule, proved themselves men of high honor, and not since about 1820 have they manifested an unfriendly disposition toward the whites.

An examination of the tales here presented shows, as we might expect to find, many points of resemblance with those of the Skidi and other Pawnee tribes. It is apparent at once, however, that the mythology of the Arikara contains many elements not found among the Skidi. This is possibly due to contact with the Mandan, and perhaps, though to a less extent, with the Minitaree. To what extent the Mandan have influenced the Arikara can not be known, as no extended account of their mythology is available.

Inasmuch as investigation is now being carried on among additional tribes of the Caddoan stock, the usual references to the mythologies of other tribes have been omitted in the present volume. At the completion of this investigation the tales of all the tribes of the stock will be considered from a comparative point of view, while other resemblances to the traditions of other tribes will, at the same time, be pointed out. It seems sufficient at present merely to indicate in a general way the character of the tales here presented.

In the first and second tales, each of which tells of the creation of the earth by the Wolf and Lucky-Man, as well as in the creation of people by the Spiders, through the assistance of the Wolf, we have a story of origin not known to any of the other bands of Caddoan stock, and it is possible that this account is due to foreign influence. The story of the appearance of people upon earth, or of the emergence, is presented in a number of variant forms (Nos. 3 to 13). All these myths are of undoubted Arikara origin, and apparently are uninfluenced by the mythology of any other tribe. The difference of these tales from all similar tales among the Skidi is very interesting, and shows that the Arikara possessed a well-defined mythology of their own before their separation from the Skidi. The next two tales (Nos. 9, 10) bear additional testimony to the importance of the cultivation of corn among the Arikara, while in tales 11, 12, and 13 is related, in varying versions, the escape of the Arikara from the buffalo. The fundamental principle of this myth is wide-spread and extended to many of the Plains tribes.

In the next series of tales (Nos. 14 to 28) we have a general account of the period of transformation following the emergence, and which may be characterized in general as transformer legends. As with the Skidi, the poor boy among these tales is the culture hero, while Coyote, the great transformer of the Northwest, takes a very inferior part. At least three well-defined transformers appear in this series; the first in importance is the boy offspring of the woman who climbed to heaven and married a Star. His greatest work is freeing the land from the presence of the four destroying monsters. Only second to Star-Boy in importance is Sun-Boy (No. 16), whose special merit consists in the fact that he made long life possible, though only after a series of memorable contests with his powerful father. The third transformer is Burnt-Hands, the Burnt-Belly of the Skidi. Like Burnt-Belly, this poor boy, through the aid of certain animals, becomes powerful, kills the mean chief, and calls the buffalo, thus saving his tribe from despotism and famine, and at the same time furnishing by his life a perpetual example to the poor of the Arikara of the value of honest and long-continued effort. In tale No. 20 are related the deeds of two boys who slew the water-monster, one of whom, perhaps, was Burnt-Hands. The deeds also of two brothers, and perhaps the same as those just referred to, are related in the next two tales (Nos. 21 and 22), where we have the additional element of one of the boys turning into a water-monster and taking up his home in the Missouri River, an incident which is of wide-spread distribution among the Pawnee tribes. The first of these two stories might also be considered as a rite myth, for it has certain reference to the origin of the ceremony of the medicine-men. In the next tale (No. 23) the value of the deeds of the poor boy, who, as in a similar Skidi tale, recovers a mouse’s nest and so receives power from the mice and rats, is not so apparent. To be sure, for a while, his power is used advantageously, and he is instrumental in fighting the enemies of his tribe, but he finally abuses his power, and in an encounter with the bear this power comes to an end. A similar fate befalls the hero of another tale (No. 34), who, in befriending some young hawks, obtained the power of the hawks, which power, for a while, was rightly used, but eventually, abusing it, he suffered death. This tale, also, might be considered a rite myth. In tales Nos. 25 and 26 is related how the young man recovered the young women from the power of the bear, through the assistance of the magic flute of the elk. In the second of these two tales some of the women become elks. The story of the man who obtained the elk power is related in tale 27, which also relates how certain people, after entering the water, became animals. In a number of tales presented Coyote figures prominently, but only in No. 28 does he appear as a transformer, where, by his action with the magic windpipe, the seven brothers become bumblebees.

Tales Nos. 29 to 42 may be considered rite myths, inasmuch as they refer either to the origin of a ceremony or of a particular rite or to incidents, which were perhaps connected with a ceremony. Myths of this nature apparently are not as common among the Arikara as among the Skidi. It is possible, however, that this apparent difference will not prove to be real, for as yet no extended and systematic study has been made of the Arikara ceremonies.

In tale No. 29 is found an interesting account of the origin of the well-known ring and javelin game of the Plains, which among the Arikara, as among the Skidi and Wichita, is really part of the ceremonial calling of the buffalo. The tale also relates to the origin of the buffalo dance. In the next three tales (Nos. 30–32) is related the origin of the wolf dance and of the medicine-men’s dance and of the special medicine of one of the medicine-men. In tale No. 33 is related the origin of the rabbit power, presumably the tale of the origin of some special medicine. In tale No. 34 we have perhaps the account of the origin of some band. Here, as in certain other tales, we have the magic power, derived in this instance from the water-dogs, which led to the separation of the people. Tale No. 35 appears to relate to certain incidents of the buffalo dance, while the next tale gives a mythical account of the well-known musical instrument consisting of a stick which was rubbed by another stick or by a bone, one end of the first stick resting upon a hollow object acting as a resonator. Tale No. 38 has reference to some personage in the medicine-men’s ceremony. In Nos. 38 and 39 we have an account of the man and the woman who turned to stone and who as such afterward played a prominent part in the medicine-men’s lodge. In tales Nos. 40 and 41 we have an account of magic power derived from scalped-men, presumably being accounts of the origin of some special medicine. Tale No. 42, which tells of the power given a young girl through the skull and corn of the altar, which she used for replenishing the impoverished stores of her tribe, seems to be the fragment of some rite myth.

Tales Nos. 43 to 48 are of miscellaneous character, and are not easily referred to any of the categories above mentioned. The first two in this series, which recount contests between the Arikara and the snakes and the Arikara and the bears, are perhaps rite tales, or they may relate to a still earlier time in the mythologic era. The next tale tells of the wife who married the elk and afterward rendered great assistance to her people. This tale in its general features is similar to a wide-spread myth found among the Plains tribes. The story of the four girls who were pursued by the mountain-lion, as told in tale No. 46, is also equally wide-spread, though it is here presented in an abbreviated form. The next tale, which tells of the boy who could transform himself into an eagle, and who became a great chief and warrior, is similar in general to No. 32, but contains no rite element. The story of the whirlwind girl (No. 48) contains certain elements not yet known to exist among any of the Plains tribes.

Tales Nos. 49 to 59 relate almost exclusively to animals, and in all of them the Coyote plays a prominent part, always as a mean trickster, not as a transformer, and committing deeds which generally result disastrously to himself. These tales in general are similar to those of the Skidi and other bands of the Pawnee.

Tales Nos. 60 to 68 may be characterized in general as traditions, in which the element of superstition or strange beliefs play a prominent part.

Tales Nos. 69 to 82 possess no element of magic power. They are to be considered as traditions or war tales, from which may be gained certain information interesting in a general study of the Arikara. Tale No. 71, and the last of the series, No. 82, are especially interesting, as relating the story of the medicine war shield and the personal experience of a member of the Bear society.

GEORGE A. DORSEY.

CHICAGO, July 1, 1904.

FOOTNOTES:

[1] Traditions of the Skidi Pawnee, Volume 8, Memoirs of the American Folk-Lore Society, 1904.

TRADITIONS OF THE ARIKARA

1. THE WOLF AND LUCKY-MAN CREATE LAND.[2]

There was a big lake. On this lake were two Ducks swimming around. They saw the Wolf coming from the southwest. Then they saw in the north, Lucky-Man coming. The Wolf and Lucky-Man met on the shore of the lake.

The Wolf challenged Lucky-Man to see who could endure the rain the longest. The Wolf hung up his own skin, while Lucky-Man hung up all kinds of feathers on a long stick. It commenced to rain. The Wolf finally gave in. He said: “I am beaten, but now I want you to create with me. I want to make land. I want you to make land, and whatever things should live on it.” Then the Wolf said, “I will take the north side of the Missouri River, and I will make land.” The Wolf called a Duck, and said, “Now, Duck, can you dive away down under the lake and fetch me some dirt from the bottom?” The Duck said, “Yes.” The Duck dived and brought up mud and placed it before the Wolf. The Wolf then threw the mud in the north, and said, “Form into land, and let it be prairie, and let the buffalo roam over this prairie!” And it was done.

The Wolf told Lucky-Man that it was now his turn. Lucky-Man then turned and called the Duck and told it to bring up the mud from the lake. He brought up even more than he had brought up for the Wolf. Lucky-Man threw this dirt on the south side of where the Wolf had made his land. Hills and mountains were formed. The buffalo were seen on the land. Lucky-Man said: “When the people come they shall choose to live on the south side of the Missouri River, for there are hills and valleys, so that their ponies, dogs, and buffalo can find shelter in the hills and mountains. You made your country level; in the winter time the buffalo will be driven away from there by the storm.”

The Wolf made the land on the north side, and Lucky-Man made the land on the south side; so there was a channel between the two countries, and that is where the Missouri River bed is. The first thing they knew, the stream of the Missouri began to flow along the dividing line of the two countries they had created.

FOOTNOTES:

[2] Told by Yellow-Bear.

2. THE SPIDERS GIVE BIRTH TO PEOPLE.[3]

There was once an old Spider-Man who lived by himself with his wife. One day the Wolf and his friend went to visit these old folks. The Spider-Man was dirty, his eyes were red, he had no hair on his head, and he was very dirty all over, and he emitted a bad odor. His wife also was very dirty; her hair was thin and very coarse. The Wolf had never seen people who looked like these people.

Lupus ab homine quaesivit quem ad modum cum uxore concumberet. Homo respondit: “Non dicere sed ostendere volumus.” “Recte,” dixit Lupus. Cum autem hominem mulieremque conspexisset, ilium tantum genitalia esse, itemque mulierem repperit; quocirca fetorem emiserunt. Atque uterque de genere araneo fuit.

Deinde Lupus: “Efficiemus ut pulchriores videamini, et concumbere aliter ac nunc possitis.”

The Spider-Man and the woman were both willing. So the Wolf and his friend went and got some wild sage and fixed up some medicine. They dipped the wild sage into the water and rubbed it all over the two Spider people. As he rubbed the wild sage over them they became very different, they looked better, and they did not smell bad. Deinde Lupus virum docebat quem ad modum cum uxore concumbere conveniret, quidque facere oporteret ut liberos gignere posset. Nisi Lupus haec fecisset, ut aiunt, nulli de genere humano geniti essent. Namque ille Araneos docuit quem ad modum concumbere oporteret ut liberos gignerent. Qui autem ex eis geniti sunt humani fuerunt, unde homines omnes sunt.

FOOTNOTES:

[3] Told by Two-Hawks.

3. THE ORIGIN OF THE ARIKARA.[4]

There were large people living upon the earth long ago, who were so strong that they were not afraid of anybody, but they did not have good judgment. They made fun of all the gods in the heavens.

Nesaru looked down upon them, and was angry. Nesaru said: “I made them too strong. I will not keep them. They think that they are like myself. I shall destroy them, but I shall put away my people that I like and that are smaller.”

So the animals were made to assist some people to turn into corn and they were taken under ground into a cave, which was so large that animals and people lived down there together. The large people were killed by the flood. The people who were taken in under the ground knew nothing of the flood, for they were not people; they were grains of corn.

Nesaru in the heavens planted corn in the heavens, to remind him that his people were put under ground. As soon as the corn in the heavens had matured, Nesaru took from the field an ear of corn. This corn he turned into a woman and Nesaru said, “You must go down to the earth and bring my people from the earth.” She went down to the earth and she roamed over the land for many, many years, not knowing where to find the people. At last the thunders sounded in the east. She followed the sound, and she found the people underground in the east. By the power of Nesaru himself this woman was taken under ground, and when the people and the animals saw her they rejoiced. They knew her, for she was the Mother-Corn. The people and the animals also knew that she had the consent of all the gods to take them out.

Mother-Corn then called upon the gods to assist her to lead her people out of the earth. There was none who could assist her. She turned around to the people, and said: “We must leave this place, this darkness; there is light above the earth. Who will come to help me take my people out of the earth?” The Badger came forth, and said, “Mother, I will help.” A Mole also stood up, and said, “I will assist the Badger to dig through the ground, that we may see the light.” The long-nosed Mouse came, and said, “I will assist these other two to dig through.”

The Badger began to dig upwards. He became tired, and said, “Mother, I am tired.” Then the Mole began to dig. The Mole became tired. Then the long-nosed Mouse came and dug until it became tired. It came back. The long-nosed Mouse said, “Mother, I am tired.” The Badger began to dig upward. When he became tired the Mole went up. The Mole said, “I was just about to go through when I became tired.” The long-nosed Mouse then ran up, and said, “I will try.” The long-nosed Mouse stuck its nose through the earth until it reached up to its ears, and it could see just a little light. It went back, and said, “Mother, I ran my nose through the earth, and it has made my nose small; all the people that I shall belong to shall have these long noses, just like mine, so that all the animals will know that it was I who dug through the earth first, making my nose small and pointed.”

The Mole was so glad that it tried again. It went up to the hole, dug through the hole and went through. The sun had come up from the east. It was so bright that it blinded the Mole. The Mole ran back, and said, “Mother, I have been blinded by the brightness of that sun. I can not live upon the earth any more. I must make my home under the earth. All the people who wish to be with me will be blind, so that they can not see in the daytime, but they can see in the night. They shall stay under the ground in the daytime.” The Mother-Corn said, “Very well.”

The Badger then dug through, making the hole larger, and, as it went out, the Badger closed its eyes, but, as he stuck his feet out, the rays of the sun struck him upon the face so that he got a streak of black upon it, and he got black legs. The Badger went back into the hole, and said, “Mother, I have received these black marks upon me, and I wish that I might remain this way, so that people will remember that I was one of those who helped to get your people out.” The Mother-Corn said, “Very well, let it be as you say.”

The Mother-Corn then led the way and the Mole followed, going out of the hole; but, as they were about to go out from the hole, there was a noise from the east, and thunder, which shook the earth, so that the earth opened. The people were put upon the top of the earth. There was wailing and crying, and, at the same time, the people were rejoicing that they were now out upon the open land. As the people stood upon the earth, the Mother-Corn said, “My people will now journey west. Before we start, any who wish to remain here, as Badgers, long-nosed Mice, or Moles, may remain.” This was then done. Some of the people turned back to the holes of the earth and turned into animals, whichever kind they wanted to be.

The journey was now begun. As they journeyed, there seemed to come up in front of them a mountainous country. There was a deep chasm. Here the people could not get down, and if they should get down there was, on the other side, another steep bank, and there was no way for the people to get up. Mother-Corn turned to the heavens, and cried for help, “Any of you gods, come, help.” But there was no one to come. Now there came from among the people a little bird, who said, “Mother-Corn, I will be the one to point out the way for you.” The bird was the Kingfisher. The bird flew to the other side of the steep bank, stuck its bill into the bank, going through the hill and going out on the other side, so that the earth fell into the chasm. The bird came back again, and flew into the side of the steep bank, where the people were and came out on this side, so that the earth fell into the chasm, so that by the bank’s falling there was formed a bridge. The people rejoiced, and the bird said, “All the people who want to join me may remain here, and we will stay and make our homes in these banks.” Some of the people went back, stopped and turned into this kind of bird.

Again the people journeyed, and again they came to an obstacle. This obstacle was the timber. The timber was somewhere near the sun. Mother-Corn turned to the gods and asked for help, for the timber before them was very thick. There were thorns all over the timber, so that even animals could not go through. The gods in the heavens had agreed to help Mother-Corn. They gave power to the Owl to clear a way through the timber for the people. The Owl came and stood before Mother-Corn, and said, “Mother, I will help to make a pathway for your people to go through this timber. Any of the people who wish to remain with me may become as I am, and we shall remain in this timber forever.” The Owl then flew up through the timber. As it waved its wings it removed the timber to one side, so that when it flew through the timber there was a pathway, so that the people could go through. Mother-Corn then led the people through the timber and passed onward.

As they were journeying through the country, all at once they came to a big lake. They looked around for help, but they could see none. They could not turn back, for Nesaru had instructed Mother-Corn to lead the people towards the west. A bird came and stood in front of Mother-Corn, and said, “I will make a pathway through this water. Let the people stop crying. I shall help them.” Mother-Corn looked at the bird, and said, “Make a pathway for us, and you shall have some of my people to remain with you here.” The bird flew and jumped into the water. The bird was so swift that it parted the waters wherever it went, and came out on the other side of the water and left the waters parted. This bird was the Loon. The people went over on dry land and crossed to the other side. Some of the people turned back, and as they went into the water they turned into Loons. The other people journeyed on.

When they had crossed the lake they had no implements, for the people at this time had no sense, as they were still animals. Here at this place some of the people were cut off, as the waters came together and left them on the other side of the big waters. At this place the people saw a man who was very tall and whose hair from his mouth reached down to his waist, and they exclaimed, “Wonderful!” And they were afraid of him. They thought that this man was from the heavens.

At this place Mother-Corn brought the people together and said, “I am Mother-Corn; you shall have my corn to plant, so that you, by eating it, will grow and also multiply.” Then Mother-Corn also said, “I will have to divide up things among you people,” for here at this place they had had their village for some time. Mother-Corn now returned to the heavens.

They made games at this place. The first game they played was the shinny ball and four sticks. The land was marked out by four sticks, which enclosed an oblong extending from east to west. Each side tried to force the ball through the other’s goal. When one side was beaten it immediately began to kill those of the other side. At other places they had long javelins to catch a ring with. The side that won began to kill the people who were on the other side, and whose language they could not understand. All this was done while Mother-Corn was away, up in the heavens.

When Mother-Corn returned from the heavens she brought with her a man who said that Nesaru was displeased with their doings; that now he was to give them rules and laws to go by; and that the people were to select a man whose name should be Nesaru, chief.

After a man had been selected as chief the man and Mother-Corn sat down and she commanded that all the animals and people should come to her. The man with Mother-Corn stood up, and said, “I shall go off. I am strong.” This man came back with a scalp. “This,” he said, “the chief must have, and this other bunch of hair, for the man who takes the most scalps and captures the most enemies shall become a chief. You must put the scalp on your right arm. The next scalp you take, put upon your left arm; the next scalp put on the right breast; the next put on the left breast; the next put on the right leg; and the next put on the left leg. Now, that man becomes a chief.”

Mother-Corn then made a bundle, made songs, made the ritual, and gave the people the ceremonies. The medicine-men were instructed by the man, and also were taught sleight-of-hand, and were told to make a village.

They did not stay long in the village, for Mother-Corn led them away on through the country to what is known as the Republican River, in Kansas, where there is only one mountain. Here they were to make their village, for Nesaru had placed roots and herbs for the medicine-men. All the people now moved on, and the Awaho people came last; for the others had gone on and had their ceremonies, but the Awaho people, coming last, received the ceremonies from Mother-Corn.

At this place, while the ceremonies were going on, Mother-Corn had the people offer smoke to the different gods in the heavens, and to all animal gods. Just as they were about to move on, a Dog came running into the village, frothing at the mouth, and fell down calling upon Mother-Corn, and saying that she had done wrong by leaving it behind; that Mother-Corn had remembered all the gods and all the animals, without remembering him, the Dog; that now he had caught up with the people; that he knew that not only himself, but the Whirlwind was left out; and that the Whirlwind was mad, and was coming to scatter the people; that the Dog had come from the Sun and that the Sun had given it curative powers; that the Dog would help them; that as the Whirlwind was coming to destroy the people, the Dog let them know that the Whirlwind was a disease, and wherever the wind touched the people, disease would be left; but if, when the Whirlwind should come, they would kill a dog and let the dog meat be the first to be offered as a sacrifice to the different gods in the heavens, then the gods would send a storm that would drive away the disease from the villages.

As the Whirlwind came the people cried to the Dog: “Let it be as you say. You shall be the first meat in all our offerings in our ceremonies, and you shall be meat for us to eat when there is disease in the villages, but let the Whirlwind stop.” The Whirlwind stopped blowing. Then the Dog appeased the gods, and said, “I shall always remain with the people. I shall be a guardian for all their belongings.”

After this was done, Nesaru had gathered in from his garden the crop of corn he had planted. Nesaru then gave three things to the people—Mother-Corn, the office of chief, and the medicine-men. Then Mother-Corn said, “The gods in the heavens are the four world-quarters, for they are jealous. If you forget to give smoke to them they will get mad and send storms.” Then she said, “Give smoke to me last. The Cedar-Tree that shall stand in front of your lodge shall be myself. I shall turn into a Cedar-Tree, to remind you that I am Mother-Corn, who gave you your life. It was I, Mother-Corn, who brought you from the east. I must become a Cedar-Tree to be with you. The stone that is placed at the right of the Cedar-Tree is the man who came and gave you order and established the office of chief. It is Nesaru, who still exists all the time, and is watching over you. It will keep you together and give you long life.”

FOOTNOTES:

[4] Told by Hand.

4. THE ORIGIN OF THE ARIKARA.[5]

A long time ago, people lived in the ground. Mother-Corn engaged the animals to help her to get these people out of the ground. The animals came, and said, “Mother-Corn, we will help.” There was a Badger, a Gopher, the long-nosed Mouse, and a Mole.

The Badger was the first to stand up, and he said, “Mother-Corn, I will be the first to dig.” So the Badger went to work digging through the earth. The Badger gave out. He came back, and said, “Mother-Corn, I am tired.” The next animal went and dug, became tired, and came back. The Mole then went to work, but the long-nosed Mouse was the last to go. He dug through the earth with his nose. Then the Mole asked to see the light, and it went through and was blinded. The Mole went back, and said, “Mother-Corn, I will stay under ground always.”

The next animal to try was a Gopher. He went up, and tried to go out of the hole. It was late in the evening, so that this animal received only a black streak across his eyes. The Badger then went to work and dug the hole larger, and went out, and it was morning, for the sun was up. The sun burned the fore legs of the Badger, also around his face, but he was not blinded. The long-nosed Mouse stood up, and said, “Mother-Corn, in trying to open the doorway of the earth for the people, my nose was squeezed, and made pointed. My snout has been made small, and I shall keep this shape always, so that the people will know that I was the one that opened the doorway of the earth for the people.”

The Mole stood up, and said, “Mother-Corn, I am blinded. I can not go with you, and your people will have to allow me to remain here, that I may always stay under the ground.” Mother-Corn gave her consent, and that is why the Mole is in the ground. If it comes out, it will come out in the night, and if the sun comes up on it, it has to sit still all day, until the night comes, then it will travel again.

The people now came out from the ground and stood outside. They saw other pathways, where other people had gone out from the ground, by the help of the Buffalo.

Now the people started upon a journey. This journey was stopped; for the leaders said, “Here is an obstacle, a deep crevice. What shall we do, Mother-Corn?” Mother-Corn said, “Help! Hurry!” And she called upon the gods. The gods sent a Kingfisher, who said, “Mother-Corn, I will be the one to make a way for you and your people.” The Kingfisher flew and shot through the side of the bank, and the bank fell. The Kingfisher flew around to where the company of people were, and shot through the other bank, and this bank also fell, so that the two banks, meeting, formed a pathway. Some of the people who saw these banks torn up, turned to Mother-Corn, and said, “Mother-Corn, we want to stay here in the banks, as Worms.” So Mother-Corn allowed some of the people to remain in the banks as Worms. The people started, and when they got across this crevice they started on their journey.

Again they met another obstacle—thick timber—and Mother-Corn called on the gods, and said, “Hurry! Help!” So the gods sent the wonderful Owl to the people. This wonderful Owl flew and lighted by Mother-Corn, and said, “Mother, I will be the one to make a pathway.” The Owl flew through the timber, and there was a pathway. The people went through the timber, and some of them liked the timber, and they turned to Mother-Corn, and said, “Mother, we want to stay with the wonderful Owl.” So some of the people turned into animals and birds, and they stayed in the timber.

Again the people started to journey, and they came to another difficulty. This time they came to a lake, whose banks were mountains, but they managed to get down to the lake. Then the people said, “Mother-Corn, what shall we do, for the lake is in the way?” Mother-Corn called upon the gods, and said, “Hurry! Help!” The gods sent a Loon. The Loon came down and stood by the people, and said, “Mother-Corn, I will help to make a pathway for your people.” The Loon flew down to the lake, and flew through the waters, and the waters opened, leaving the bottom of the lake dry so that the people could cross; some drank from the lake, turned into fish, and remained behind. When they had crossed the lake, some of the people said, “Mother-Corn, we want to stay with the wonderful bird, the Loon.” Mother-Corn gave her consent. Some of them turned into Loons, and they stayed behind. The obstacles were overcome.

It was now time for Mother-Corn to smoke to the gods. The smoke was ready. Animals and birds were sent out to find offerings.

When the pipe was made the animals and the birds went out to find the offering. The Prairie-chicken found a wild-cat and killed it. The Prairie-chicken brought the wild-cat to the people and laid it down outside of the camp. The Prairie-chicken then went to Mother-Corn, and said, “Mother, I have killed for the offering.” Mother-Corn said, “What kind of an animal is it that you have killed?” The Prairie-chicken said, “It is an animal that is speckled.” Mother-Corn said, “You have done right. The animal that is speckled represents the heavens, and the white spots represent the stars. So you will bring it and we will make an offering.” The Prairie-chicken went and brought the animal.

When it came time to offer the smoke the people found that they had not the pipe with which to form the smoke. There were three Stars in the heavens, and they saw the pipe was lacking. They said, “Mother-Corn, we will get you the pipe.” So the three Stars went and found a stone, and brought it to Mother-Corn. They said, “We are the three Stars that come up in the East. We know the pipe smoked to us.” They were Red-Star, Yellow-Star, and the Big-Black-Meteoric-Star. So Mother-Corn had the stone made into a pipe.

When the pipe was made and filled with native tobacco Mother-Corn called the Prairie-chicken, and said, “You must carry this pipe to the God in the Southeast.” So the Prairie-chicken took the pipe and flew to the Southeast. It was gone for some time, and when the Prairie-chicken came back it said, “The God in the Southeast received the pipe and smoked.” Mother-Corn again filled the pipe with native tobacco and called on the Prairie-chicken again, gave it the pipe, and told it to go to the God in the Southwest with it. The Prairie-chicken flew away again and was gone for some time. When it came back it said to Mother-Corn, “The God in the Southwest has received the pipe and smoked.” Then Mother-Corn took the pipe again and filled it with native tobacco, called the Prairie-chicken, and said, “Take this pipe to the God in the Northwest.” The Prairie-chicken took the pipe and flew away again to the Northwest. When it came back it told Mother-Corn that the God in the Northwest had received the pipe and smoked. Again Mother-Corn filled the pipe, gave it to the Prairie-chicken, and it flew away to the God in the Northeast. The Prairie-chicken came back, and said, “Mother-Corn, the God in the Northeast has received the pipe and smoked.” Then the pipe was filled again and the Prairie-chicken was called to carry it to Nesaru, which it did. The Prairie-chicken flew up into the heavens, and said, “Nesaru has received the pipe and smoked. Other animal gods also smoked with Nesaru.” Then Prairie-chicken said, “Mother-Corn, these journeys were very hard. The wind was blowing hard, sand-stones were thick, the little stones struck upon my feathers and made white spots upon them. Flying through these hard winds gave me power to fly through storms. The stones hit upon my feathers and made white spots upon them. I wish to remain as I am now.” Mother-Corn said, “It is well. You shall be as you are always.” (This is why the Prairie-chicken has white spots upon its feathers.) “As you have carried the pipes yourself to the gods, so it shall be to all people who shall make a sacrifice to the gods that they themselves must go through the smoke ceremony, that the gods may receive the smoke offering from the person himself who makes the offering.”

In the smoking Nesaru let the gods know that he had given his consent to Mother-Corn to have people upon the earth; and that the gods were also to give their power to the people and protect them. So it was the place of the gods to help Mother-Corn whenever she called upon them for help.

After they had smoked to the gods there came a Dog running into the camp and telling Mother-Corn that one of the gods, the Whirlwind, who stands a little to the southwest, had been slighted in the smoke ceremony and the Whirlwind was angry. Then the Dog said to Mother-Corn, “That God, the Whirlwind, is coming. Be quick and do something for the people, for the gods in the heavens promised you aid when the people should be in trouble.” Mother-Corn stood up and spoke, saying, “Nesaru and the gods, I want help, for the Whirlwind is coming to destroy my people!” A woman stepped in front, and said, “I will be the one to save the people.” She stood up and was turned into a Cedar-Tree. Then there was a noise in the heavens and a Rock fell by the Cedar-Tree. A voice spoke from the heavens, and said, “I am the Big-Black-Meteoric-Star. I shall assist the Cedar-Tree to save the people.” The people then ran up to the Cedar-Tree and around the rock. The Whirlwind came, and some of the people ran away, some going north, some west, some south and some east, and when the Whirlwind struck these people it changed their language. The people who stood upon the Cedar-Tree and the Rock remained as the Arikara. When the Whirlwind struck Mother-Corn she vomited red water, and after the water there came out a red ear of corn. Again she vomited and threw up yellow water, which was followed by a yellow ear of corn. Again she vomited, and there came up black water and a black ear of corn. Now she vomited and there came up white water and a white ear of corn. The Whirlwind passed the people and it turned back and came to Mother-Corn. It said to her: “You slighted me in your smoke. I became angry. I have left behind me diseases, so that the people will become sick and die. You wanted your people to live forever, but I have left sickness behind, so that it will fall upon the people who are proud and dress fine; but always remember when you offer smoke to the gods to give me smoke towards the last, so that I shall not visit the people very often.” The Whirlwind went on. The Cedar-Tree spoke, and said: “Mother-Corn, the Whirlwind twisted my body until, you see, it is bent in many places. Let me remain this way. Let the people know me as the ‘Wonderful Grandmother.’ They shall place me in front of their medicine-lodge and they shall have a ceremony that I shall give them when they place me in front of their lodge.” Then the Big-Black-Meteoric-Star said: “Mother-Corn, I wish to be known as the ‘Wonderful Grandfather.’ I shall sit by the Wonderful Grandmother, in front of the medicine-lodge, so that the people will always remember that it was I who saved them from the Whirlwind.” Then the Dog spoke, and said: “Mother-Corn, I brought the news. I followed up the people from where they came out from the ground. I am always to remain with the people, so that I may guard their camps and villages, and when enemies are approaching their camps or villages I shall let them know by my barking. My spirit is up to all the gods. My flesh is good to eat, and the grease of my body is curative for sores. Let the people in all their ceremonies kill me and offer my flesh to the different gods in the heavens. Let the medicine-men use my fat for their sores.” Mother-Corn was satisfied.

Mother-Corn then stood up and said: “My people, this corn is for you. They are seeds. You shall plant them, so that in time you can offer this corn to the gods also. This will be done to remind them that I was once Corn up in the heavens and was sent down to take you from the ground. These people who have scattered out shall be your enemies. The people who have gone to the Southwest you shall call ‘Sahe’ (Strike-Enemy); the people who have gone to the Northeast you shall call ‘Pichia’ (People-of-Cold-Country); the people who have gone to the East you shall call ‘Wooden-Faces’ (Iroquois), for they shall wear wooden-faces in their ceremonies. The people who have gone to the South you shall call ‘Witchcraft-People’, for they shall understand how to practice witchcraft. They will understand the mysteries of the Owl, Woodpecker, Turkey and the Snakes.” (These were the Wichita.) Other people also were named at this time.

Mother-Corn stayed with the people until she had taught them the bundle ceremonies. When she had completed telling them concerning these ceremonies, she told them that she was now to go back to the place where they had come from and that they should sing the bundle songs that she had taught them. She also told them to bring all of the children’s little moccasins, and to tie them together and place them upon her back; that it was time now for her to go. She then told them they must take her to the river and throw her in. The people did not understand this, as they kept up the singing in the night. When daylight came they looked behind where Mother-Corn was sitting, and there they found that she had turned into an ear of corn. The buffalo robe that she had about her was tied to the corn. It was told the people through the village, and the people came with their children’s moccasins and placed them with Mother-Corn. Then the priests took Mother-Corn and the robe to the river, and threw her into it. For many years she did not return, but one fall, when they were having their bundle ceremonies, a mysterious-looking woman entered the lodge where the bundle ceremony was being given and they finally recognized her as Mother-Corn. She taught them some more bundle ceremony songs and before daylight disappeared, and was never seen again.

FOOTNOTES:

[5] Told by Star.

5. THE ORIGIN OF THE ARIKARA.[6]

In the forgotten days of old there stood unnumbered people in the dark and gloomy cave down deep in the earth. They were wanderers, not knowing where they came from nor where they were going. In the midst of the blinded multitude there stood the Corn, the Mother of the tribe. For many days they stood in this condition and longed to see if there was any better world. Whereupon, the Mother-Corn called and selected the four fastest birds. She sent one to the east, as she thought, one to the south, one to the north, and one to the west, to look for a better world to live in. The birds went as they were directed and were gone for some days. They all returned, but without any good news to tell to the Mother. Whereupon, they were sad and discouraged, until there came forward from the crowd a tiny animal who thought himself capable to lead the people out of darkness into light. He told the Mother-Corn that he would make an effort to look for a better world. The Mother-Corn was glad to hear it, and consented to let him try to do what he could. Another came and said he would assist him, and still another came to offer his help. The first one was a long-nosed Mouse, or a Mole; the second was a Skunk; and the third was a Badger. The first went and started to dig upwards. He toiled until he was exhausted. Then the second went and worked until he gave out. Then the third came and labored on the same thing, until he was almost exhausted. The Mole made his second attempt and worked very hard. When he was about tired out he ran his nose into a new and better world.

He saw a very faint light, but he could not go further. He returned, and told that he had an idea there was light. The people felt much pleased, and encouraged. The Skunk began to widen the path, and worked hard until he succeeded. He got out; but the sunlight, being too strong, blinded him, and so he turned back and told the people that there was a sun which lighted the world. The people were more pleased, and were very anxious to see it.